SECT. I.

AS the Christian Religion is upon many accounts the most excel­lent, and it is to the most truly and perfectly wife and good Man (that is, one who best dis­cerns and loves what is true and the most beneficial for the World) the most eligible thing to believe and practise it: So particularly it is so, because it hath made known, or confirmed and taught with [...]o great certainty so many things for the Comfort, Solace, and Support of poor indigent and im­po [...]ent humane Nature, both as to this present [Page 2] and the future State. As in that great minded Discourse of Jesus's to his Disciples concerning Divine Providence ( Matt. 6.) where it seems to be wondred at that Men should be so solici­tous and careful concerning the Necessities or Conveniencies of this present Life, when there was so easie and certain a way undoubtedly to obtain and secure them: viz. by being first the faithful Subjects and Servants of God, and par­ticularly at that time as sending his Laws and Commands by Jesus himself, or by being sin­cere Christians. That it was not to be doubt­ed in the least but that God would provide for and take Care of his Servants in those respects so much as was for their Good. And again, if they should want them, and have evil things befal them, and undergo Afflictions; even this shall certainly be for their good: For all things work together for the good of those who love God. And as to the future Life, the State after Death, and the Dissolution of our Bodies into Dust and Vapour▪ what great and magnificent things are told and assured us? such as were never known at all, or not with any Certainty com­paratively considerable before. A State so per­fect and happy is promised, that nothing less than Glory and Crowns, and Kingdoms, and Joy and Life, the most admired and esteemed things among us, are used to represent and sig­nifie it. And all this upon the Condition of our preparations for it, by those holy Dispositi­ons [Page 3] in our Souls, of Righteousness, of Love to the Universe at once, or as one, to God and to every Creature, that it may be as perfect and happy, as is consistent with the greatest Hap­piness of the Whole (which is best known to infinite Wisdom) of Self-denial, of perfect Mortification of Lusts, that is, of the Inordina­cy and Immoderacy of all our Appetites. And yet further, that impotent Men may obtain these, the Conditions of all our other promised Happiness both here and hereafter, God hath absolutely promised us his Influence upon us for our Assistance to be, and Comfort in being ho­ly and good, his Pardon and Forgiveness for the most eminent and illustrious Merits and Death of Jesus, of all our past sins and faults, when we are become good.

Among these, one very comprehensively comfortable, as well as profitable Doctrine, is that which is taught concerning Prayer; ( viz.) that all things, both those of the future and of this Life too, if good for us, and it be reasona­ble and just that they should be particularly granted us; that is, if it be for the greatest good of the whole Universe, of which God is the Maker, Sustainer, and Governour (and to be so disposed, as never to desire any thing otherwise, is our own Perfection, and conse­quently must needs be more joyous and delight­ful, than the contrary Disposition of unjust-Slefishness) I say, all such things may upon our [Page 4] Request, such as it ought to be, be obtained. Upon which account we are not only advised, but commanded to lay aside every where all Solicitude, all anxious Care, using only calm­ly and cheerfully the just Prudence and Dili­gence, which we may judge the Goodness of every thing to deserve, and dutifully com­mending our Desires, and the Success of our Endeavours to God, and perfectly acquiescing in the Event, be it what it will. So is the Apo­stolical Precept, Philip. 4. v. 6. Be careful for nothing, but in every thing by Prayer and Sup­plication with Thanksgiving, let your Request be made known unto God.

Whether we in general implore the Divine Favour and Good-Will, and consequently the Forgiveness of our past Miscarriages, and Vio­lations of his Laws; or whether we beg his gracious Assistance, to make us holy and good, and by this means capable of all the other In­stances of his Bounty; Whether more parti­cularly we desire any excellent Ornament or Qualification of Soul, of Knowledge or Good­ness, Gift or Grace, as usually called; Whe­ther our dull and confused Heads want Light and Clearness for the Discovery of Truth, or we would have the manifold unruly disobedi­ent Motions and Appetites of our Minds to be tamed, abated, and at our due Command, and our Breathings and Endeavours after Ho­liness and Virtue excited and increased. Whe­ther [Page 5] ther we would have our Lusts abated and mor­tify'd, our Corruptions subdued, our Graces and Virtues quickned and strengthned; Whe­ther we would have the good things of this Life, as Health, Strength, Peace and Quiet, Plenty, Liberty, Good-name, Friends, Fami­lies, Relations; Whether with the solicitous Merchant, we would have our Adventures and Commodities come safe home; or with the Souldier, escape the Dangers and Hazards of a Battel; or with the industrious Tradesman, we modestly desire competent Custom, honest faithful and just dealing, good Commodities, the Success of our Labour and Skill; or with the Husbandman, proper Seasons, plentiful Crops and Harvests, and that we might reap the fruits of our Labours and enjoy them. In a word, In all things whether they be little or small, and the most inconsiderable, as not be­ing below God to take notice of; or they be great, and of the most valuable Consequence, as not being too big for God Almighty to grant or bring to pass, it is but making known hum­bly our Request to God, and if our Desires be good for us, and consistent with God's Govern­ment of the World, or with the Universal Good (and we are mad and wicked Men if we put not in that Exception) we need not in any of these things be careful or solicitous, but be confident we shall not fail of Audi [...]nce and Ac­c [...]ptance.

Wherefore I the more wonder, that that which is so vast and great a Priviledge to, and Security for poor impotent infirm and weak Humane Nature, insufficient to defend it self from, or to remove Griefs and Pressures, and yet obnoxious almost to infinite in this Life, and destitute of so many good things it is capa­ble of enjoying, should be accounted by us a Task or Burthen. For we see in the World, a Man accounts himself to be, and able to do what he or his Friends is able to do by his Pro­curement. And if he be (as the best provided is much) indigent and in want, weak and in­sufficient, obnoxious and exposed to Evils; he supplies and enriches, fortifies and strength­ens, defends and secures himself by the Aid and Assistance of others his Friends. And who would not indefatigably labour to obtain, and abundantly rejoyce in, and constantly make use of such a Friend as God, who is instead of all, who can do all, and infinitely more for us than all the World besides; nay, we can have no Friends but from him, nor can any Crea­ture do any thing wi [...]out him: So that if he be our Adversary, or forsake us, we must be utterly destitute and forlorn. But it is suffici­ent for the present to hint the true Reasons, ( viz.) Ignorance of, or rather Non-attendance to our entire Dependency on God, so many se­cond Causes for the most part intercepting and stopping our Mind, and not permitting it to en­quire [Page 7] further, and to extend it self to God; or else Wickedness, Men knowing that God Al­mighty heareth not Sinners, but if a Man be a Worshipper of God, him he heareth, Joh. 9. v. 31. And that the Prayer of the Wicked is an Abomi­nation to the Lord, and the Sacrifice of the Wick­ed, how much more when he bringeth it with a wick­ed Mind▪ Prov. 21. v. 27. And again, The Sa­crifice of the Wicked is an abomination to the [...]ord, but the Prayer of the Upright is his [...]elight, Prov. 15. v. 18. Again, He that turneth a [...]y h [...]s Ear from hearing the Law, even his Prayer shall be an abomination, Prov. 28. v. 9. And yet Men will not leave off to be Sinners and wicked; but it seems will chuse rather to part with all their In­terest in God himself, in infinite Power, Wis­dom and Goodness, than their Lusts, and that Delight and Pleasure their corrupted and dege­nerated Souls perceive from them.

For there is no other Condition God re­quires, for the obtainment of this incompara­ble Priviledge, in all good things besides Holi­ness, but Holiness, a good Mind, and well in­structed to use all other things he shall give, to their right Ends of doing good and pleasing God; which Condition too, God himself is the most ready of all to give when asked. Fool­ish Men! Were the Condition harsh in it self, who would think it not easily to be perform▪d, for such a vast Priviledge and Advantage? But were it hurtful and grievous, and not abso­lutely [Page 8] necessary; upon our first Address to God, he himself would remove it, or else the Priviledge would not be made good to us. But in truth, the Condition of Holiness and Good­ness, is the greatest Good and Advantage to us; and the best use we can make of the Priviledge granted, is to ask it sincerely and importunate­ly: So cannot that infinite Goodness but heap and crowd good things together; nor could any thing that is now to us harsh and unplea­sant, proceed from him, or be enjoyn'd by him, if the Circumstances of our miserable, because apostate State, did not make it a necessary pro­fitable Good.

Cast then away anxious Solicitude, do not any more tear and vex thy self with briary and thorny Thoughts, let not busie and unsleeping Cares prevent thy Rest, or disturb thy placid and composed Soul; love but God, make but thy Self by his Grace (which is ready for thee when duely desired) good, and capable of his Favour, do also thy own endeavour in any Of­fice, and use the best Prudence thou canst, with an even and tranquil Mind, and then make known thy Request to God thy Heavenly Fa­ther by Prayer and Supplication.

[...]

What is discoursed in this ensuing Trea­tise concerning Prayer, is in Answer to these Six Enquiries.

1. What is Prayer to God, and what is a Prayer, and the usual Parts of which it doth or may consist? or rather what things may be usefully mixed with that which we most pro­perly call Prayer, and the reasons thereof.

Secondly, What the principal Sorts of Prayer?

Thirdly, What the Matter or Contents of Prayer?

Fourthly, What are the Excellent Uses and Benefits of Prayer?

Fifthly, What good Directions may there be concerning it?

Sixthly, What are the Excuses men usually have why they do not pray in publike, private, secret?

SECT. II.

FIrst, What is Prayer, &c. By Prayer there­fore most strictly may be meant nothing but a Desire signified unto God, that he would grant or bestow some good thing upon us; which may be either positive or privative, ei­ther that he would give us the Possession of some good thing, or the Security or Delive­rance from some evil thing; both which are [Page 10] good things. To signifie this our Desire unto God, needs no more than to conceive the De­sire in our Souls; for God knows every Thought of our Hearts, every Motion of Soul, as soon as ever it is existent. He that made and sustains the Soul in Being, and there­fore is always intimately present therewith cannot be ignorant of all that is in it. Ou [...] Words, or other external Signs, are principal­ly to signifie our Desires to others, that they may have the same, and concur with us, i [...] they please, or at least may understand what we do desire; or they are to help and assist ou [...] Conceptions of the Things we pray for, or to promote our Affections, with which they may be conjoyn'd, and for some other Reasons.

A Prayer generally signifies many such single Desires or Prayers, put and composed together▪ with the other usual Additions, which are commonly called Parts of Prayer. Those are ordinarily said to be Confession and Thanks­giving; so that a Prayer is made to consist of three sorts of Parts, ( viz.) Confession, Peti­tion, Thanksgiving. But there is no reason to confine a Prayer to these Parts only, there may be other things as usefully and properly introduced; such as are Profession of our Obe­dience, and of our Resolutions to be good for the time to come, the devoting our selves there­to, the express Acknowledgment and Belief of the Divine Perfections and Excellencies, the [Page 11] proposal or calling to Mind the reasons of our Desires, and the ground of our Hopes, that they shall be fulfilled and performed. Finally, in general, any other Thing which may in­crease and augment our Desire and Longing for what we would have, which Desire is the very Essence of Prayer; and this is the very general reason, why in a Prayer all of them, are to be introduced and admitted thereinto some more nearly, some more remotely. And hence we may easily Judg what is proper, and what is more or less impertinent thereto, that is, what doth and what doth not, and what doth more or less than another thing in its place obtain this End.

Some of the Things which are pertinent Parts of Prayer, may be these,

First, An express Attention and Acknow­ledgment of the Divine Perfections and Attri­but [...]s.

Secondly, Confession of past and present Faults and Sins.

Thirdly, A solemn Profession of future Amendment and Obedience.

Fourthly, Thanksgiving, or actual Love to God, for his Favours already conferr'd and received.

Fifthly, A Rehearsal, Proposal, or Explica­tion of ones Wants, what a Man would have, or is ready to desire, a more or less particular Declaration of a Man's Case, together also [Page 12] with the true Difficulty or Danger of it, and other the reasons of our Desire. And this not for God's sake, that he might know them more distinctly, or the like, but for our own; that we might more adequately and distinctly, and longer attend to our own Necessities and Wants, our own impotent and mean and im­perfect Condition, and consequently more earnestly desire Relief; of which here­after.

Sixthly, An express Desire and Petition, that God in these Cases would relieve and help us.

SECT. III.

1. THerefore an express Acknowledgment of, and Attention to the Divine Perfections and Attributes, to attribute and ascribe them to God, that is, to Judge them to be in God. Such as are

1. His infinite Power, that he is absolutely able to do any thing what he pleaseth, and this at all times, and that he is uncontroulable; none is superiour to him, to hinder or restrain him, nor that he needs any other thing or Per­son, but can do all things without them, and even they are all dependent upon him, all per­fectly at his Command, subject to his Will and Pleasure, even the highest and most per­fect Creature. So far as we deny, or doubt, [Page 13] or are not assured of this, or do not take it for granted, so far it would cause us to Judge it impossible or less probable that our Desire should be effected; and this will either quite extinguish or flatten our Desire: for no Man ever surely desires what he Judgeth an Impos­sibility. And as for that which he hath no more reason to judge he may than he may not obtain by his Prayer, mostwhat he will not trouble himself about it, much less still about what he judgeth less probable. Or if he may venture a Prayer, as it were, it will be mostwhat very coldly, and not often: or in general, the Prayers will be such whose Pains are not more than the Probability of Suc­cess.

Secondly, An Acknowledgment of his Infi­nite All-comprehending Knowledg. That all things past, present and to come, possible and impossible, are always present to his Infinite Mind & Understanding; that therefore he always know's what's absolutely best to be done, or for the Universal Good, and therefore Just; and that when any Desire or Prayer is pro­pounded unto him, he can never be ignorant or doubt whether it be to be granted or not, and how far, and therefore cannot upon that account refrain or delay; as we know it may be in the wisest of Men, nay in the most per­fect of finite Creatures, Saints and Angels, un­less it should be revealed to us that God would [Page 14] alwaies make it known unto any of them whether any Desires which were proposed t [...] them were just or unjust; as it is certain h [...] hath not. And again, That he being thus Infinit [...] in Knowledg, all the Desires of our Hear [...] though signify'd by no external Signs, in al [...] Places at all Times are perfectly seen by him Nay all the least Motions and Operations o [...] our Souls, as of all other Spirits both in Heave [...] and Earth, are all open and plain to this Omnipresent and All-pervading Mind and Spiri [...] God; the most imperfect, unformed, confuse [...] Desires of our Souls by Sighs and Groa [...] sometimes expressed, are not hid from him Nay, He sees our Thoughts afar off, and knowe [...] what they will be, as the Scripture affirm [...] Wherefore we are sure he hears us and know [...] our Desires, and we do not in the least doub [...] of it: If we did, our Belief and Confidence tha [...] we shall receive what we ask, would so fa [...] fail, and consequently our Prayers or Desire so far sink, grow cold and flat. This is th [...] most proper and pertinent use of this Acknowledgment of the Divine Wisdom i [...] Prayer.

But there are several others by the by, an [...] therefore still make it the more reasonable. A [...] (the Divine Holiness supposed) it engageth us t [...] Sincerity of Intention in our Prayers; that b [...] sure we do not ask any thing, with any mix­ture of wicked and unallowable Intention, t [...] [Page 15] gratifie any Lust or unlawful Appetite, that we may secretly design or glance at only, and not openly or long attend to; as if a Man should ask of God Riches, that he might have where­withal to live in Luxury or Intemperance, or to maintain other sensual Lusts, or to be equal or superiour to others, to oppress them, to gra­tifie his Envy or Revenge; or as if we should pray to God, to keep us from the more gross and more scandalous Sins of the World, and that we might do our Duties more to him, per­form our Religious Duties (suppose of Prayer, Hearing, Reading) that we might be a holy People externally, nay in internal Actions too, (though so far as we do this, we clean contrary render all bad we do) with a secret and sly In­tention and Design, that we might have Re­putation for our Sanctity, be thought well of by such and such, and consequently gain Riches, Preferment, &c. that we might be better than others, whom we have some An­ger or Envy against, for some Difference in Per­swasion, &c. and consequently diminish their Credit or Reputation, and advance our own, and propagate some Way or Opinion because ours, not because we sincerely see it for the Good of Mankind, and therefore pleasing to God. When we expresly acknowledge, and attend to it, that God knows these sly and con­ceal'd Ends, Intentions and Designs of our Hearts, and withal knowing him to be righte­ous [Page 16] and holy, this deters us therefrom, lest in­stead of being heard, we should be punished for this our Insincerity or Hypocrisie. For Men know, that the Sacrifice of the wicked is an abomination to the Lord, how much more when he bringeth it with a wicked Mind. Nay, the Ac­knowledgment of the Divine Wisdom in our Prayers, engageth us not only to Sincerity of Intention in our Prayers, but to an universal Holiness. So far forth as we are conscious to our selves, of our sincere Desires to be good, so much more is our Confidence in God, and consequently our Desires more heightned: But so far as we know any Sin in our selves in­dulged, allowed, approved, neglected to be reformed, so much less reason and confidence we shall have, that God will hear us, or be good to us in any kind, when we expresly mind our selves that God seeth and knoweth it. How darest thou that hast vile Thoughts, De­signs, Affections, Inclinations, secret Actions, all as well known to God, as if they were ex­posed to the Meridian Sun, ask any thing of him, or so much as think of him? And should­est thou not fear, that he should punish thee for thy Impudence and Dishonour thou doest him?

3. An Acknowledgment of the Divine uni­versal Goodness or Righteousness, which in ef­fect is all one; his always doing that, which is for the greatest Perfection and Happiness of all [Page 17] that he hath made considered together. This gives us Assurance (and consequently em­boldens our Desires) that every thing that is righteous and just (a Condition we are always to remember in our Prayers) shall be effected and granted. And here we may take notice of the two Branches (for so they are) of his universal Goodness or Righteousness, viz. his Justice, properly so called, and his Mercy. The first is the Method of effecting the Universal Good, by permission and in [...]licting of Evil. The last, by bestowing of Good.

The good use of the former is, as hath been said, to engage us to all sincerity and purity of Heart, when we approach him with our Prayers and Desires. For he is so good to the World, that when he sees fit, he will also certainly punish wicked persons and sinners; which may be sometimes by taking away what they have already received and enjoy; but much more by the denial of their Petitions for any thing they want. And so likewise God s [...]nercy engageth us to be good, if we would have so great a favour from him as the granting our Petitions. For God is no more merciful, than he is just, at random: but so as is for the best government of the World, or for the greatest good thereof and therefore he is principally so to those who are good, to those who obey and serve him. God indeed may sometimes see it good to be­stow [Page 18] good things upon bad men: but it is very little probable that he should give to a bad man any particular good thing because asked by him at any particular time. Nay the contrary is far more probable; viz. That he should deny and reject his petition as a sign of his just displeasure against him. And this the consciences of wicked men very of­ten let them know, and make them afraid and ashamed to send up the least desire to God; or if they do, 'tis with a strange faintness and indifferency, as if they little hoped it should be accepted and return with success. Moreover, God's mercy (as hath been said of his universal goodness or righte­ousness) gives us particular assurance of his granting our desires for any thing that is good for us, if it be just and consistent with or ra­ther part of his universal Goodness, or his goodness to the whole World. That he is not tyrannical, imperious, cruel, envious to the meanest of his creatures: but that every thing which can and ought to be done, shall be done for us. Now the express belief here­of together with his infinite Wisdom and Power begets in us assured hope and trust for the granting our just Prayers, and conse­quently enlivens and encourages them. And in some cases God himself hath told us, that it is just for him to hear our Prayers; as when we pray for pardon of sin for Christ's sake [Page 19] upon our sincere repentance, and for grace to repent: Things of so great consequence to us that we need not be much solicitous concern­ing any other. Where we have not the certain assurance of the justice of our desires we must only propose them with reference to the di­vine wisdom: As it is in the case of Health, Riches, Honour, Parts, Gifts, nay all instan­ces of power or ability to do any thing what­ever, unless it can any where appear to us, that God hath by Revelation or Reason in some particular cases promised them to us.

And here it may be useful and proper to reflect upon the several ways or instances of God's Mercy, as they are also of his Power and Wisdom: such as his making, sustain­ing, providing for all his Creatures in all re­spects, his affording Means, Helps, and As­sistances of being good and wise, and keeping Men from being bad; the external ones of Direction, Instruction, Example; the inter­nal of the immediate Influences of his Spirit upon Mens Understandings, Consciences, Af­fections, Inclinations; God's forbearance and long-suffering till Men do repent, which may be more especially taken notice of; And last­ly, all or any (more particularly as occasion may be) the Conveniencies, Commodities, good things of this Life, as Health, Strength, Plenty, good-Name, Friends, Deliverance from Evils or Dangers, all which will still [Page 20] more evidently prove to us, and cause us longer to attend to, and more clearly to see, and more sensibly and strongly to be affected with the divine Mercy and Bounty: That indeed the Lord is good to all, and his tender mercies are over all his works: That he is mer­ciful, gracious, long-suffering, and abundant in goodness and truth. If God be not good, whence are these and all other good things to the World? Since God is infinitely power­ful and knowing to do what he pleaseth, what can be the cause, besides his goodness, that there is any thing in the World but the ex­treamest misery? Hence consequently our Faith (that is, our Belief and Trust) and then our Desires will be strengthened and em­boldned.

Here too we may make a Reflection upon God's Veracity or his Goodness in perform­ing his Promises, which in the Old Testament is very often called by the Names of Faith­fulness and Truth. We may reflect generally upon God's Goodness in the performance of what he hath said, and therefore of his Pro­mises, and more especially upon those Pro­mises which concern Persons in our particu­lar cases, if it appear there are any, he hath any way by Revelation or Reason made known and signified to us. Here further we may call to mind the past Instances of God's Mer­cy and Bounty to us, and principally those [Page 21] which are the most like that which we now petition for. The Reason is, because that which hath been done or come to pass hath more of probability that it may and will be done again, than that which hath not. Wherefore this also will confirm our Faith, and consequently encourage our Desire or Prayer. Of this there are many Examples in the Scripture, especially in the Psalms.

But besides this more proper and perti­nent use and effect of the express Acknow­ledgment and Recital of the Divine Perfecti­ons and Attributes in Prayer, and some few others mentioned, we may add here in short only that it causeth us to admire the Divine Perfections, to honour and reverence God in the most real and serious manner, and in the highest degree we are capable of, to love him freely, chearfully, earnestly, ardently, with all our souls, with all our might, all the strength and vigour of our spirits; all which is extraordinary delightful, and only satisfa­ctory to the soul of Man.

And if we leave out God, we can no where find comparably the like. God hath made us capable of the most intense and ravishing Pleasure in this enjoyment of himself, that is, in the employment of the operations of our Minds about him, than which, together with imitation of him, we know nothing bet­ter or greater. A whole Universe without [Page 22] God or infinite Perfection is nothing com­paratively: And if we give our Minds leave to enquire, and be at l [...]isure long enough to think, [...] Minds can find satisfaction, or repose no wh [...]re el [...]e.

The reason o [...] which is, that there is no­thing besides infinite, which is so great, but th [...] we can conceive, and c [...]nsequently desire som [...]thing greater.

And this, among others, is one chief rea­son, [...] the Exercise of Prayer is so plea­sant an [...] sweet to a Mind disposed to this Con­versati [...]n and Communion with God; to make up which compleat on God's part, he may at the same time have particular Influence upon our Souls.

Further, This express Acknowledgment of and Conversation consequently of our minds with God spiritualizes our Minds, makes them by Use and Exercise more ca­pable of apprehending and being affected with all Spiritual things, as God himself and his Perfections, our own Souls, and what belongs to them, Virtue and Vice, Holiness and Sin, the Rewards and Punishments of Hea­ven and Hell, the future States.

Again, This also enlarges and widens our Minds, makes us to be capable of and de­sire and breath after the most excellent and perfect Objects; it makes us have an Opinion of the smalness and meanness of all other [Page 23] things below God, and therefore of all things that are temporary and proper to this Life, to despise them comparatively, to aspire and breath after the greatest Perfection of Life and State we are capable of, things every way as near infinite as we can. And there­fore a soul that hath been able to be much or long thus employ'd, converseth with world­ly things with a kind of condescension, and more out of necessity of this humane life, (chearfully notwithstanding acquiescing in it as the divine Will) than out of choice. But of this more particularly hereafter.

Again, It begets in us Humility, and main­tains it, whilst we cannot avoid sometimes reflecting upon and comparing our selves with God, to whom, what a nothing are we when we are cloathed with our best qua­lities, and adorned with our most beautiful Plumes, for which we are so apt to be im­moderately taken with, and to have too great an opinion of our selves. Whilst also we take notice we have nothing from our selves, but are fain to be Beggars and Alms­people for all we have. God the Almighty and All-good is the great Father and Houshol­der of all the World, his Family; And nei­ther we nor any thing else have the least Crum of Bread but what is by his Provision and Appointment.

And lastly, To name no more, all this Con­versation [Page 24] of our Minds with God, disposeth us certainly to an universal Imitation and Obedience, and consequently to universal H [...]liness and Righteousness, to all manner of Virtue and Goodness in the greatest sincerity, generosity and constancy, (for so he is, and so he hath commanded) and consequently to our own Perfection and Happiness, by procuring of, and being instrumental to, according to our own Mea­sure and Proportion, the greatest good of the whole, the last end of all Being and Action.

And these are the Reasons of this part of Prayer, of some of which again, and more in another general Head.

Of this first thing in Prayer, we have every where Examples in the Scriptures. In the Lord's Prayer our Address is made to God by the name of Father, which is to put us in mind of the tender goodness of God in producing us, sustaining us, providing for us constantly, educating and bringing us up, providing Portions for us hereafter. And the first Petition is, That his Name may be hallowed, that is, that we might have a due Opinion of, and a just, and therefore a pe­culiar Honour for him, whereby he is sepa­rated from all other things. But especially that which is called the Doxology, For thine is the Kingdom, &c. is nothing but this so­l [...]n acknowledgment of God's Excellen­cies; [Page 25] and it is set down as a Reason of the preceding Petition, Deliver us from Evil, For thine is the Kingdom, &c. that is, Thou indeed art King emphatically, thou hast right and power to grant these things: And thine is the Power, Thou indeed art powerful, to thee eminently belongs Power; for in thee it is infinite, supream, uncontroulable, nay all Power is thine. Thine is the Glory, that is, All glorious things for which one is to be praised, extolled, honoured, glorified, (an ordinary Hebrew Metonymy) are in thee, and appertain to thee, and therefore we ought to pray unto thee.

So when the Apostles and Disciples were to choose either Barsabas or Matthias by Lot into the place of Judas, they prayed and said, Thou, Lord, which knowest the Hearts of all Men, shew whether of these two thou hast cho­sen. To their Petition they premise an Ac­knowledgment of God's Omniscience, very proper to that Petition: they desired that God would choose, and that because he knew certainly which was fittest to be chosen, Acts 1. Verse 24. Another Instance of a pret­ty long Prayer of the Disciples we have, Acts 4. Verse 24. When Peter and John were commanded by the Rulers, the Elders, Scribes and High Priest, that they should not speak nor preach in the Name of Jesus, but threat­ned them probably with Death or very se­vere [Page 26] Punishment if they did; their Prayer or Petition was, That God would behold their Threatnings, and grant to them, that notwithstanding they might with all boldness speak God's Word; to which they premise God's infinite Power and Wisdom in the creating of all things, and his Providence in foreseeing them; that therefore he knew what was then done or designed, and was powerful to secure them from all their ma­licious and severe threats, and to bear up their courage against them, yea and against the Execution of them too. Ver. 24. Lord, thou art God which hast made Heaven and Earth, and the Sea, and all that in them is. In the Old Testament read Hezekiah's Prayer, when Sen­nacherib, King of Assyria, sent that blasphe­mous and vaunting insolent Letter to him; Let not thy God in whom thou trustest deceive thee, &c. Kings 2. 19. 10. and Verse 15. &c. He prays, O Lord God of Israel, who dwellest between the Cherubims, thou art the God, even thou alone, of all the Kingdoms of the Earth; Lord bow down thine ear and hear, open thine eyes and see, and hear the words of Sennacherib, which hath sent him to reproach the living God, (in opposition to the dead Idols, whether the Images themselves, or inanimate things, or dead persons represented by them.) And Verse 19. Now therefore, O Lord our God, I beseech thee, save-thou us out of his hands, that [Page 27] all the Kingdoms of the Earth may know that thou art the Lord God, even thou only. He premises the express Acknowledgment of the Divine Supream and Uncontroulable Power to his Petition, both as an Honour to his God, and a cause of Confidence and Faith in him­self, and consequently of his petitioning God. And this especially was most seasonable, where there was some Power, (viz.) that of Sen­nacherib and his false Gods opposed to the true God, and which indeed had prevailed against the reputed Gods of other Nations, which were in truth no Gods. And so it is always most proper where there is any thing that seems to flatten or weaken our desire, there to take notice of some Attribute in God just con­trary, which may easily excite and embolden it.

In David's Psalms nothing more frequent, and particularly in the 86. Psalm: Read the whole Psalm at leisure, Verse 5. After seve­ral Petitions, he strengthens and confirms his Faith and Prayer, by the Consideration of the Divine Goodness; For thou, Lord, art good and ready to forgive, and plenteous in Mercy un­to all them that call upon thee: And Verse 8, 9, 10. from the consideration of his Supream Power; Among the Gods there is none like unto thee, O Lord, neither are there any works like unto thy Works. All Nations whom thou hast made shall come and worship before thee, O Lord, and shall [Page 28] glorisie thy Name. For thou art great, an [...] doest wondrous things; thou art God alom Verse 13. is a particular Acknowledgment o [...] God's Mercy, and a Reslection upon his pa [...] Goodness to him, For great is thy Mercy to wards me, and thou hast delivered my Soul from the lowest Hell. That is, my Life from the low Grave, or from Death. And lastly Verse 15, 16. But thou, O Lord, art a God fu [...] of compassion, and gracious; long-suffering, ani plenteous in Mercy and Truth. O turn unto me and have mercy upon me, &c. The Reader may himself casily observe many places in thes [...] Excellent Psalms; and I cite these Exam­ples, to give him an occasion of observing these, and such like places of the Scripture.

And to make our Apprehensions of God [...] insinite Excellencies and Persections more clear and strong, we may here mention o [...] take notice of our own Infirmities, Weak­nesses, or Imperfections, that so by the appre­hension and compare of these contraries we may the more clearly apprchend the Great­ness of the other. It will also well come in as a distinct Particular just after this, or im­mediately before our Petitions to render them still more earnest and ardent, because we do not use to ask of any one, or at least impor­tunately, when we can probably or possibly have it done elsewhere, and least of all if we can do it our selves.

Nay, here we may mention and reslect upon the insufficiency of all the Creatures in the World without God and independent upon him, to help us and do us good; and that what they can do is only by his power and appoint­ment. And that therefore there is a Necessity of God's Help, or we must be quite helpless; This necessity of having all from God, will still make our Desires more importunate particu'arly to­wards him: But more of this hereafter.

II. The second Action or Operation of Soul in a Prayer, is generally Confession. For sometimes this Part, as also others of Prayer, except Petition, may be omitted or used more sparingly according as the Occasion is. By which I mean (as in all parts of Prayer) not Words, or any other external Actions or Postures, but an express Attention to, and Judgment that we are or have been guilty of some Sins or Faults directed and proposed to God, which supposes a free and impartial Disallowance, Disapprobation and Dislike, and consequently a Determination and Reso­lution of Soul to quit and abandon them, and to do so no more. An express and willing Judgment concerning our selves, that we are guilty of some things which are not reason­able and cannot be justified, is certainly, I say, a sign of a present changed Mind and Resolu­tion [Page 30] to be guilty no more; for what we have no mind to leave, and yet know it not justi­fiable, we conceal it from others and our selves too, as much as we can, and will not attend to it, nor take notice of the unreason­ableness and iniquity of it, lest we should be engaged and pulled by contrary Appetites, (as that of good Opinion of others and of our selves concerning our selves, and that of Vir­tue, Justice, Right, often signisied by the name of Conscience, (of which last there is some­what in the worst of Men) to leave that which we love better, and be disturbed in the enjoyment of it, and consequently possess it with less delight and satisfaction.

After this Change of mind, must needs also succeed a hatred and aversation from the sin for the time to come, and a serious and sincere sorrow that we have been so foolish, unrea­sonable, unhappy for the time past; on set purpose that we may be the more cautious, and flee more therefrom for the suture.

This Confession is very proper in Prayer, for it doth strengthen and embolden our de­sires thus: It is a sign to us of a serious and real goodness in us, as I have just now said; and what is so, confirms our Faith and Hope of God's particular goodness to us, and that we are more capable of his Favours: As be­ing conscious to our selves of the Badness and [Page 31] Wickedness of our Temper, of too great kindness for any sin, weakens and oppresses them. For we all naturally know God is righteous and good to the World, and that it is most for the good government of it, that he should put good men into a good, and bad men into a bad condition; that it should be well with the one, and ill with the other generally. But now what confirms our Faith and Hope, emboldens our desire; what weakens and sinks them, and makes it less probable we should obtain any thing, though we should desire it never so importunately, cools and allays our desire too.

And here the more comprehensive and particular and accurate our Confession is, so that we conceal not the least Fault, but take notice even of small ones; the more it is also principally of the greatest and foulest, the most dear pleasant and delightful sins, the more it is of the aggravating circumstan­ces of any sin, that is, of those things which are signs of a greater degree of sinfulness in us, (such as are, being against great means to be better, against much knowledge both of our duty and of the mischievous consequences of our sins, against the divine bounty, ele­mency, or justice, or the like) I say the more our Confession is thus performed, the more still it is a sign of a greater degree of sincere and real goodness, and consequently still [Page 32] more confirms and strengthens both our hopes and desires.

Besides this more immediate and proper use thus of Confession, there are also many others. As that it is an exercise of our disap­probation, hatred, sorrow of and for sin, an [...] consequently confirms it, and our resolution to be good, or it strengthens us in goodness The more often we attend to the ugliness an [...] unreasonableness of sin, and are affected wit [...] actual hatred and sorrow for it, the more shall we be resolved against it, earnestly de­sire to prevent it, especially what we ma [...] be in most danger of, to be purified an [...] purged from what we have still remaining in us, to have it quite extirpated out of o [...] minds, never to have it come near [...] again, as he that hath and understands th [...] danger of the Plague, or some killing insecti­ous Disease. Moreover, a hearty and fre [...] Confession, if we have been guilty, gives u [...] a great deal of comfort and joy and ease in ou [...] ­selves, as an evidence and sign of goodnes [...] in us, and consequently that we are in a sa [...] condition. The same which that pious Soul David seems to affirm of himself, Psal. 32. Verse 3, 5. Whilst I kept silence, my bones wax­ed old, through my roaring all the day long. Probably he particularly refers to his two great sins, in which he lay for some time, concealing them and passing them over as [Page 33] well as he could, but his conscience could not alwayes be quiet, he was sometimes full of fear and shame, and sadness and anxiety, and secret complaints. But then in the 5th Verse, he acknowledged his sin unto God, and his iniquity he did not hide, he consessed his transgressions unto the Lord, and God forgave him. As the other caused great dis­quiet, this gave him ease. Besides, it begets and maintains in us some branches of humi­lity; it gives us a just and true opinion of our selves, of our imperfections, as well as perfections; it makes us more see and ac­knowledge our obligations to and depen­dence upon God; it makes us less fastuous and unreasonably contemptuous of others compared with our selves; It makes us more to observe, and be sensible of the desert of the great punishment due to sin (God's good­ness not considered;) and more earnestly, to desire and sue for pardon and forgiveness from God, and more to reckon our selves obliged to him, and more to love him for it when granted; all which have further good effects still.

The Examples of this in Scripture are fre­quent, ordinary and well known; as in Ne­hemiah's Prayer, ( Nehem. 1.) for God's ac­ceptance and favour in general to him and the Jews; and particularly, that he would give him favour with the King of Persia, that [Page 34] he might go and build Jerusalem. He con­fesseth, that he and his Fathers had sinned, had dealt corruptly and proudly against God, and had not kept his Commandments: A more large and particular confession of the Levites, is in the 9th Chapt. of Nehem. In David's Psalm are every where Examples, especially when he prays for the pardon of his sins: in Psalm 51. he earnestly importunes God for the forgive­ness of his two great sins, Verse 3, 4, 5. and then follows, I acknowledge my transgressions, and my sin is ever before me. And more gene­rally, the corruption or depravation of his nature (it seems the most probable, as it is a true sense) is confessed by him, Behold, I was shapen in Iniquity, and in sin did my Mother con­ceive me. And Psalm 79. Verse 5. O God thou knowest my foolishness, and my sins are not hid from thee. He petitions God for help and deliverance, both before and after. And here, after confession, it may be seasonable to ask God pardon for the same faults we confessed, and consequently that we may be the more capable of his favour in granting the other Petitions we shall make to him at the same time.

SECT. V.

III. A Third Ingredient of Prayer, is Pro­fession of future Obedience. An express devoting our selves to God's will, and consequently to all instances of goodness and holiness. An actual resolution directed to God, that we will not be any more guilty of those faults we confessed, nor any other to the utmost of our power. This, if it be sin­cere, is usually accompanied with a very serious and earnest intreaty, and beseeching of God's grace and assistance for that end, and a dependency upon him, and trust in him for it. Now this proceeds from the same ha­bitual temper of mind that free confession did, which sometimes may be preceded also by some actual resolution; but here it is more express. Here is excited on purpose by the soul her self, an actual inclination, will and resolution, determination, bent purpose of par­ticular and universal obedience. The princi­pal reason of this is the same with the former, and in the same manner, it strengthens and emboldens our Petitions and Desires. For this express and vigorous devoting our selves to obedience to God, is certainly an evident sign to our selves of so much goodness in us, and consequently that we are more capable of God's favour, and that it is more consistent [Page 36] with his universal goodness, righteousness or distributive justice to bestow good things upon us, and particularly this which we now ask from him.

This further therefore excites in us an Opinion or Faith, and consequently Trust, that our Petitions may and will be granted, which, as I before said, confirms and streng­thens our Desire. Whereas on the contrary, finding the Soul backward and detracting, loth and withdrawing it self from this frank Obedience to God, as having some sin it knows well, and is unwilling to leave, makes a Man very justly ashamed and afraid to ask of God any thing. And here we shall do well to have a special care we do not cosen our selves by a rash and heedless, or premedi­tated Forgetfulness and Non-attendency, out of Self-flattery or Pride; and think and pro­test we do most universally quit our love to every sin, and give up our selves to di­vine Obedience; when, if we took time and carefully examined, we might find some­thing for the present, (it may be many Lusts) unmortified, which upon Occasion would be too hard for our Obedience. Nor may it be amiss to remember that there may be some lust, which we might never have had the experience of, and consequently which we cannot discover with strictest examination. Have we a care also that we do not mistake [Page 37] in the Nature of Goodness, its Instances and Degrees: and confusedly fancy and conceit our selves good, when we are not so, or much more so than we are; and that we being therefore without doubt very dear to God, he must needs hear us; a thing but too frequent. Wherefore much Care and much Modesty well becomes us, and we should refer our selves to God who perfectly knows the habitual Frame and Temper of our Minds after our own best Examination of our selves.

But besides this Principal and most pro­per Reason, there are also (as before) some others. As that this strong and vigorous Act of our Souls confirms and strengthens their habi­tual Inclination to Goodness. This also con­firms in us and makes more ready at hand the Opinion of God's Universal Goodness and Justice, and engageth us to expect nothing from the Hand of God asked or unasked, ex­cept we be in some degree good. Examples of this are very frequent in the Psalms. Psalm 7. Verse 1. David prays to God to save him from his Enemies, Save me from all them that persecute me, and deliver me. And Ver. 6. Arise, O Lord, in thine Anger; lift up thy self, because of the rage of mine Enemies.

But Vers. 3, 4. he reflects upon his past Innocency, and particularly in something his Enemies or his Conscience might suggest whether he was not guilty, and upon the [Page 38] greatness of his Goodness and Charity; that he had not only done good to his Friends, but even to his causless Enemies; [and surely he judged himself to be still the same, and that he was not changed for the worse] which without doubt gave him humble Boldness and Confidence of success, and consequently was the cause of the Earnestness and Strength of his Desire, that God would be pleased at that time to do that favour for him. O Lord, my God, if I have done this [that is, it may be, something his Enemies might accuse him of, or his Conscience bid him to enquire into; or more particularly, if he had done that to them, which they did to him, ( viz.) perse­cuted them, and endeavoured and contrived to do them mischief causlesly] If I have re­warded evil to him that was at peace with me, (viz.) his Friends, or who had done him no hurt: Yea I have delivered him who without cause is mine Enemy: Then let the Enemy per­secute my Soul, yea let him tread my Life down in the Earth, and lay mine Honour in the Dust. If David had been conscious to himself of the like Injustice, or of any other Sin appro­ved; that he had been, was, and would be so for the future; he would not have had the Confidence to have desired this of God. And so in many places where he prays to God for some Favour, he professeth himself God's servant; Psalm 86. Verse 4. Rejoyce the Soul [Page 39] of thy Servant. Verse 11. He prays to God, to teach him his way, and he would walk in his Truth. That which was truly God's Way, and was truly right and to be done. And Verse 12. he professes he would praise God and glorifie his Name; which were Signs and Branches of his Goodness. And then Verse 16. he prays, O turn unto thy Servant, and save the Son of thine Handmaid Psal. 119. Verse 94. I am thine, save me, for I have sought thy Precepts. He had endeavoured and desi­red to obey God, and he had given himself up to him ( I am thine) (or God had espe­cially design'd him to serve him in the King­dome) therefore he was bolder to pray God would save him, or deliver him from the Evils he was in danger of. And Psalm 143. Verse 12. Of thy Mercy cut off mine Enemies, and destroy all them that afflict my Soul (Suppose them so to continue as long as they had life, and were able, and not to repent) for I am thy Servant. And this is the best sort of Vows, when a Man not only upon Condition that God will give him any certain thing he craves, expresly wills and obligeth himself to do this or that particular good Work, or abstain from this or that Fault or bad Action: but before-hand he gives up himself entirely to God, and vows and promises he will be his servant universally; and more particularly it may be too, where he thinks he may do [Page 40] the most good, or where he hath been the most faulty: And as for his Desires and Re­quests, he refers them to the Divine Righte­ousness and Wisdom. He makes no bargain with God, only those Duties which can only be done upon Condition of God's bestowing his requested Favours, may be promised and professed by him conditionally. As for ex­ample, to thank and praise God particularly for any Favour conferred; which cannot be, if it be never received.

SECT. VI.

IV. A Fourth Ingredient in Prayer is Thanksgiving; that is, an actual loving of God for his Benefits al­ready received. And this contributes to the strengthning and invigorating of our Pray­ers and Desires too. It is (as the rest before) a necessary Sign, according to the degree of its vigour and frequency, of the same degree of Goodness in us. For if we love God for his Benefits, we shall naturally desire to please him, and to seek to know what doth so: and that, we cannot be ignorant, is by doing his Will, or by keeping his Commands with Care, to be universally holy, good and righte­ous in the grand Instance of universal Bene­volence, and consequently Self-denial, and all the Branches thereof. I say according to [Page 41] the degree of its Vigour and Frequency. For it's no wonder to see one who loves God for his Benefits, but seldom, now and then only, for one Fit, in a Prayer, never thinking of it afterwards; or in mean and low de­gree; one who loves God less and less often than many other Objects: I say, it is no won­der to see such a Person to sin and offend as often as these Objects are his Temptations: But if we loved God vigorously, and more than any other Objects, and so frequently that it became an habitual Temper of our Souls, it would most certainly produce in us the Effect of universal Holiness. And so far forth as we find it in intensness and con­stancy in our selves, so far is it a sign thereof, and gives us reason consequently to think our selves acceptable to God, and that it may be the more reasonable and just for him to bestow the good things we ask.

I do not think that Love to God for his Be­nefits conferred upon ones self, or Thankful­ness is a principal Virtue, but an excellent instrumental one it is: It is not an Instance of formal Goodness or Virtue, but it is a very frequent means thereof, and therefore a sign. But to love God for himself as a part, or ra­ther infinitely, the most considerable thing in the whole Universe, and therefore above all things, and with reference to the whole; this is indeed the noblest Instance of our Ho­liness. [Page 42] The free and generous Acknowledg­ment and Resentment of God our Benefa­ctor, of the Divine Favours already recei­ved, is one good Use, Effect or Improvement of them, which hath a further one still; ( viz.) it causeth us to please God by keeping his Commands, and becoming universally holy and good, as I have before instanced; and being a very probable sign of this, i [...] gives us a just Faith and Confidence, and heightens our Prayers and Desires from God. Ingratitude, that is, a Neglect or Contempt of God's Favours already bestowed, we may be sure can give us no Encouragement; but it is a sign of a dull, sensual, selfish; or wicked Mind, and so at least of defect o [...] Goodness.

Again, actual Love to God for Favours received, impresseth upon our Minds the Memory of his past Goodness, and conse­quently gives us reason to argue he may be good to us again [supposing we see no Cir­cumstances to alter the Case] in those things we now ask: And the more still, if the Fa­vours we have already received be of the same kind with those we do now desire. If it were before, it may be now [for ought we see] just and reasonable for God to hear us. And this emboldens, animates and enlivens our Petition or Desire still more.

There are besides these more proper, other [Page 43] collateral good Effects of Thanksgiving to God. It is a very pleasant thing. For what more so than Love? what more delicious and sweet? And what Friend is capable of being loved more than God? Where's such a Friend and Benefactor as he from whom we have all? Again, the Reflection upon our own Se­curity, upon our own Assurance of good things for the future, from the Experience of and Attention to the Divine Benignity and Goodness, is a very pleasing and satisfa­ctory thing, that we are in the Hands of In­finite Goodness; all which our Thanksgi­ving gives occasion for. And this we are most sensible of, when under any Frights or Fears of some great Evils just ready to fall upon us: then we greedily call to mind God's past Good­ness.

But here we must have a care of loving God ultimately and only for being particularly good to us, without at least some habitual reference of it to the use of pleasing him by doing the most Good we can; as a Man might love a good Master or any Person or Thing that is useful to himself, not much ca­ring whether he be so to any body else: all which indeed is no better than selfishness: But we must look upon God's Goodness to us as one particular Instance of that Universal Goodness to all for which we love him, and whereby we are engaged to love and please [Page 44] him, and consequently to do good to all himself doth, and to be perfect and happy i [...] so being and doing: all which together is t [...] be our last End. We are indeed for the m [...] part more sensible of those his personal E [...] vours, because ordinarily we cannot so we apprehend others Satisfaction and Please as our own: But we ought equally to that God for his Benefits to others and our selve [...] if we could alike apprehend them.

And here we may do well sometimes [...] to aggravate God's Goodness, that is, to t [...] notice of those Circumstances which a [...] signs of the greatness thereof. As, that is the most free and undeserved. For wh [...] Addition of Good can we make to him? [...] what can we give him that is not his ow [...] or what Law or Power superiour to Hims [...] (to his own Nature) obligeth and controlle him? We may also remember our selves [...] God is good to us when we are bad, wh [...] we are negligent and take no notice there ungrateful, undutiful, nay make ill use his Favours, abuse them; [for this God m [...] do for some reasons, though we have [...] advantage of probability to expect it] whi [...] is a sign of more pure, free and sincere Goo [...] ness or Love to others. For we think no Pe [...] son can expect any Recompence for his Goo [...] ness from one he knows is unable, much le [...] from one he knows unwilling and loves hi [...] [Page 45] not. All this is to be done, that we may be more deeply affected with the Divine Good­ness for the Ends aforesaid. We may read Jacob's Prayer to be delivered from his Bro­ther Esau as an Instance, Gen. 32. Verse 9, 10, 11. In the 10th Verse, before his Prayer, he takes notice of God's manifold Mercies to him without doubt with Thanks, and parti­cularly of his Wealth and Increase that God had blessed him withal. I am not worthy of the least of all thy Mercies, and of all the Truth, which thou hast shewed to thy servant; for with my Staff I passed over this Jordan, and now I am become two Bands. In the Psalms we meet often with Thanksgivings and Petitions, Prai­ses and Prayers joyned together. Psalm 144, in the two first Verses, David blesseth and thank­eth God: Blessed be the Lord my strength, who teacheth my Hands to war, &c. who subdueth the People under me. And then Verse the 5th, he petitions and prays for the long continuance of the like Goodness in God: and Verse 7. Send thine Hand from above, rid me, and deli­ver me out of great Waters, from the Hands of strange Children. And Psalm 3. Verse 3, 4, 7. And Psalm 9. to Verse 13. is most Acknow­ledgments and Praises, and then a Prayer, Have Mercy upon me, O Lord; consider my Troubles which I suffer of them that hate me, thou that liftest me up from the Gates of Death. And Psalm 13, after his Petition in the 6th [Page 46] Verse, he saith he will sing unto the Lord because he hath dealt bountifully with him.

SECT. VII.

V. A Fifth Ingredient in a Prayer, is som [...] times particular explication of o [...] Case, either of the one or more go [...] things we desire to have, or of the Evil thing we desire to be delivered from; a more [...] stinct Representation and View of them [...] rected to God. And this then especially whe [...] we intend to make a more particular expre [...] Address to God in secret or in publick, alo [...] or with others, for one or for some few co [...] tain things.

It may be done sometimes [as when [...] find our selves very sensible and clearly apprehensive of, and affected with the goodne [...] of any thing] in our Prayers for ordina [...] and general good things. Here also m [...] come in the reasons or grounds of our gre [...] Desires at this time; such as now the gre [...] Goodness of the things, their Necessity, Diff [...] culty, if not Impossibility by any second Ca [...] ­ses we yet see, or the like.

Now the use of this is not to acquaint God more particularly with our Case, or to move him to be the more favourable to us, or pit [...] us, by giving him a distinct Knowledge of what we need or desire: not so much as the [Page 47] most general Prayer and Desire is needful for that such as the Poets was approved by Socra­tes, and extant in Brodaeus's Collection of Greek Epi­grams: Plat. Alcib. 2. Brod. Epig. lib. 1. Xenoph. Memorab. lib. 1. [...]. viz. That Jupiter would give him good things whether he asked them or no, and keep evil things from him though he should pray for them: And another of his mentioned by Xenophon, viz. That the Gods would give him good things, leaving it to them, as best knowing what were such, to choose for him: No, but one principal reason is, to cause our selves longer to attend to our Wants, we do­ing it more particularly and distinctly, and consequently to be more affected with them, and so more passionately, earnestly and im­portunately to desire the supply of them. A very confused general short transient Appre­hension of the Goodness or Badness of things, doth not generally so deeply affect us, or raise up such strong Passions in us, as a more par­ticular, distinct and longer one, by frequent smart Bouts (yet not so continuedly long as to tyre us) doth.

For the same cause may the grounds or reasons of the Greatness of our Desires be mentioned, such as the great Consequence of the things, nay their Necessity; which [Page 48] is nothing but so great a Goodness of the things as we cannot be content to want, nor help it, but that the want thereof will afflict and pain us. Here sometimes the many good effects of the granting our desires may be more particularly reckoned up and insisted on: as also the many difficulties and impro­babilities of our desires being effected by an [...] second causes we see. For these more distinctly and longer attended to, do make our Prayers directed to God immediately for h [...] Care and Influence more strong and fervent Things judged of little moment, will hardly draw any, or but a slight Prayer from us Things that we see in the Power of secon [...] Causes, which we can command to effect we judge them in a manner done and effec [...] already; we see the thing future in the Cause and therefore rather to be praised than prayer for: Things also that are easie to be done [...] second Causes, have a great probability of the [...] being done and accomplished without o [...] Prayer, and therefore much slackens or coo [...] our Desires.

But here we must provide that all these grounds be true; that the things we judg [...] of such particular good Consequence and Effect really be so; that there is really so much Improbability, Difficulty or Impossibility to us in the obtaining our Desires any other way than by God's special Influence; as we say [Page 49] there is: of which somewhat hereafter▪ The Example of this we have in Hezekiah's Prayer before cited: 2 Kings, 19. Ver. 17. Of a truth, Lord (saith he) the Kings of As­syria have destroyed the Nations and the Lands, and have cast their gods into the Fire, &c. This seems to intimate some Danger, that they might do so to him and his People too; some Probability of it, some Difficulty to prevent it: But yet he gives himself a reason why the Lord their God could prevent it, though those other Nation's gods could not: though there was Difficulty or Danger as to se­cond Causes; yet none as to the Lord Jeho­vah their God; and therefore he prayed to him to save him out of Sennacherib's H [...]nds, Verse 19. with this reason, That all the King­doms of the Earth may know, that thou art the Lord God, even thou only. This reason is an Instance of the Goodness of the thing he de­sires; it is one good Effect and Consequence of his Deliverance by the Lord, which there­fore made him more bold and earnestly to de­sire it, ( viz.) the Knowledge and Honour of him the only true God in the World, and espe­cially in their neighbouring Idolatrous Na­tions.

In the Psalms [most of which have some Prayer or other in them] it is very frequent. The 88. Psalm, most of it is o [...] this Nature. From the 3d Verse to the 9th, is David's re­cital [Page 50] to God of his Case, most in general Terms; only one Verse is more particular. Verse 3. My Soul is full of Troubles, and my Life draweth nigh unto the Grave; I am counted with them that go down into the Pit: I am as a Man that hath no Strength. That is, his Anxiety and Grief was so great, so heavy, that it was near killing and oppressing him quite. And Verse 7. Thy Wrath lyeth hard upon me, and thou hast afflicted me with all thy Waves. That is, with many and many sorts of Afflictions. And in the 8th Verse more particularly: Thou hast put away my acquain­tance far from me, &c. One Evil he com­plain'd of was, that his Friends were false unconstant, turned his Enemies; either the [...] dared not, or could not help him. As in the 18. Verse again, His Acquaintance were it Darkness ( viz.) in Prison or Affliction, o [...] they were gone he knew not where. An [...] then in the 13. and 14. Verses. He prays t [...] God for his Favour to help and rescue him From the 15. Verse again to the end he proceeds in his rehearsal of his pitiful Condition In the 10, 11, 12, Ver. too he mentions th [...] Necessity, and one good Consequence of hi [...] Deliverance from these great Pressures Wilt thou shew Wonders to the Dead, &c. An [...] shall thy Loving-kindness be declared in th [...] Grave, or thy Faithfulness in Destruction [...] shall thy Wonders be known in the dark, and thy [Page 51] Righteousness in the Land of. Forgetfulness? The sense of this is, That he should soon die, if God did not help him, and put him into a better Condition. That these kinds or in­stances of Favours, ( viz.) Deliverance from such his Enemies; and the like could not be shewn but in this Life; not after Death. And then again, one good Effect of God's Plea­sure to deliver him here, would be great Thanks to him, and Praises and honouring of him, by his publishing and proclaiming this his especial Goodness, and that in parti­cular of his Faithfulness, which would not be in the State after Death: or at least his Death and Destruction by such means would be no such Argument of his Goodness to him, as his Life and Preservation would be.

The like we have again in the 79. Psalm, which is a publick Prayer, and most proba­bly was written after the Captivity of Baby­lon. And the Title Psalm of Asaph, may signifie that it was composed either by some Asaph about that time, or else by some other devout Person in Imitation of Asaph. From the first to the fourth Verse is a Declaration of the miserable State of the Jews. O God, the Heathen are come into thine Inheritance, thy holy People have they defiled; they have laid Jerusalem upon Heaps. And then Verse 5. How long, Lord? wilt thou be angry for ever? [Page 52] That is, we earnestly beseech thee, that thou wouldst not, &c. and so on in Verse 6. the rest is a mixture of those two, ( viz.) Decla­ration or Proposal of their Condition, and Petition. Only in Verse 10, and 13, are men­tioned good Consequences of the granting their humble Desires as Reasons of their Hopes and Prayers, ( viz.) the Prevention of the dishonouring the God of Israel among the ido­latrous Heathen. Wherefore should the Heathen say, where is now their God? And then their Love, Praise and Thankfulness to him for his Deliverance. So we thy People and Sheep of thy Pasture will give thee Thanks for ever, &c. These are but for Instances, we may observe the like in most Psalms.

SECT. VIII.

THe Sixth and last Ingredient in a VI. Prayer, is Petition, an express De­sire that God would bestow upon us some thing. This I make the very essence of Prayer, without which no Prayer. A Prayer may be without the rest of the ingredients, but no Prayer could be without this; It would be called by another Name; they are all principally for the sake of this, as I have in every Particular shew'd. They are but Helps to make this more fervent or more com­prehensive, [Page 53] particular and distinct, or more continued and lasting, &c.

Now there are two things generally here­in to be considered and regarded, the S [...]nse and the Passion, together with some conse­quent Disposition impressed upon the will, which is the effect of all passions: the Things prayed for or desired, and the Desire it self. And so in all the other parts of Prayer. In Acknowledgment are the divine Persections acknowledged, and the Affections of Admi­ration, Honour, Reverence, Fear, Love, Joy, &c. In Confession the sins acknow­ledged, and Grief, Sorrow, Hatred, Con­ter [...]pt of them and for them: In Profession the sense of what we profess, and the Passion and Disposition of Devotion, Resolution or obediential Inclination. In Thanksgiving, the Things thanked for and Love for them or Gratitude: Nay, in the R [...]ital and Explica­tion of our Cases, the Sense recited, and our Passion of Fear, Grief, Desire. The Sense or Things desired, and the Passion of Desire and its degrees, are variously expressed and signified in the same Sentence. The general thing expresly or supposedly desired, is, That God would grant us the thing we desire (An account of the particular things to be desired will be another general Head) by many words in the Scripture expressed both pro­per and figurative; as give, grant, hearken, [Page 54] see, behold, look down, regard, turn not away, hide not thy Face remember, forget us not, &c. many more such figurative expressions especially may be met withal; because when Men will and are inclin'd to grant any thing to a Petirioner, there are these bodily Motions or mental Actions which accompany it, or have some Relation to it: All which in God signifie no­thing but to will the thing desired, and to effect it; that he would command or will such a thing to be done. The Passion of De­sire is sometimes expressed in Sentences with Interrogations, or the like Schemes o [...] Speech.

In the Psalms which are very Rhetorical (one part of which is to have Passions and great ones well expressed and signified) no­thing more frequent: As Psalm 88. Verse 14. Why castest thou off my Soul? why hidest tho [...] thy Face from me? That is, I earnestly beseech thee not to withhold thy Favour from me. And wilt thou be angry with us for ever? Wilt thou draw out thine Anger to all Generations? That is, we importunately desire of thee that thou wouldst be pleased to cease to punish us. And so sometimes Multitude of Words more signifie some degree of Passion than any different sense. Nay very often the multi­tude of single Words do not signifie any diffe­rent Senses or Idea's, but only some degree of Passion. For the use of many words to express [Page 55] one thing commonly proceeds from the m [...]nds being longer detained in the thought of it by some passion. As when I call a thing noble, excellent, incomparable, all th [...]se Words together generally express or are a sign of not so many different senses; but only of a degree of Affection; nay very often some certain single words or phrases signisie not the Idea's or Conceptions of things only: but withal a degree of some Affection or Pas­sion; as of Admiration, Love, Desire, as in the words just now mentioned. So the word wretched Sinner to some Persons signifies not only the sense or conception of a mans being a great sinner: but withal a greater degree of Hatred or Contempt or Indignation, than the word great Sinner. But of this more, and more particularly where we give some Dire­ctions concerning the Signs of our Sense and Passions, such as are Speech and Gesture.

From what hath been discoursed concern­ing the Ingredients of a Prayer, we may ob­serve, that it thus perform'd contains all the parts of divine Worship. For there can be no other or more than to have God the Object of the Operations of our Souls, which is internal Worship, and to signifie this by some s [...]nsible signs of certain Motions either of some part or of the whole of our Body, which is external Worship. And more particularly to have him the Object of our Understanding, [Page 56] Will, Affections: and more particularly yet, to think of and contemplate as distinctly as we can his Nature and Actions, his Attri­bu [...]es and the infinite variety of the effects thereof, generally comprehended under the three heads of Creation, Preservation, Pro­vidence: To honour, reverence and ad­mire God for those his infinite Perfections, to love him for them and for the particular Effects thereof to our selves and to all his Creatures, to desire to please him, to desire him, that is to desire to enjoy him by Con­templation and Love, and to desire from him all things, to rejoyce and delight our selves in him, i. e. in the enjoyment of himself and Poss [...]ssion of his Favour, to put our Trust and Confidence in him, to devote our selves to obey him, nay universally to will as he wills, both what ought to be done, or the Matter of his Commands, and what shall come to pass in the World, or the Matter of his Decrees o [...] Appointments: The former of which may be called active Obedience; the latter passive, &c. I say these things, and such like when signified and expressed by any sensible signs of the Motions of some part or the whole of our Bodies, as Words and external Actions, contain the whole of Worship; and to do all these in such manner as the Infinity of each of the divine Perfe­ctions respectively requires is divine Worship. [Page 57] That is among other things for instance sake only, to do them universally in all things, perpetually, habitually, with the utmost vi­gour and strength of our Souls; to God ul­timately; with the greatest Company or Number that can conveniently do it in one place; at the same time with all others in different places; and finally to him alone, as a sign of his unity, or of his being God alone, which is one attribute of his nature: to discourse all which particularly belongs to another Argument.

SECT. I.

I. ONe Distinction is into Mental and V [...] cal, from one sort of Adjuncts: Me [...] tal, is that which is conceived in the Mi [...] only: Vocal, that which is expressed [...] Words. This Distinction, if of any concer or use to be mentioned, should have been in [...] a Prayer not signified to others, or signifie both by Words and other external Signs [...] bodily Action or Motion.

SECT. II.

II. THey distinguish it into ejaculato [...] and set Prayers, or into occasional a [...] fixed or designed. The one is when any thi [...] occurring to a Man's Thoughts, and [...] pearing on a sudden very good or bad, [...] cites some smart Passion in him, and cause [...] him to dart up a Desire to God to give it hi [...] or keep it from him. As when one observ [...] an approaching Temptation, and perceive himself in danger to be overcome, his ino [...] dinate Appetite or some Passion beginning [...] stir, and to grow boisterous, he smartl [...] breaths out a warm Desire for the divin [...] Assistance and Help, oft-times utterly unob­served by any, though perhaps in the mid [...] of Company. So when a person in his s [...] [Page 59] Reflection or occasional thoughts takes notice of and clearly apprehends the Iniquity, the Unreasonableness, the Folly, the Mischie­vousness either of Sin in general, or of any particular inordinate and immoderate Appe­tite, or Lust; or on the other hand the profi­tableness, and consequently the reasonable­ness and wisdom (if there be any difference in the World in our Actions, and all things be not alike eligible) of Virtue in general, or of any particular one, as of Charity, Self-denyal, Humility, Spirituality; I say when one clearly apprehends these things, his Soul may of a sudden swell and burst with a mighty Desire that the Almighty, and All­good God would purge, rescue and preserve it from such base and detestable things as his Lusts▪ or that he would ingenerate, increase and confirm in him that noble, excellent most perfect Temper of Virtue. And so likewise there may be Ejaculations or sud­den dartings out of other Affections and Pas­sions besides Desire, and therefore in all the other Parts of Prayer, as in Acknowledg­ment of the Divine Attributes, upon a clear Sight and Apprehension of any of them in some Instance, or upon any occasion accord­ing to the Nature of the Attributes appre­hended, mighty Admiration, Honour, Re­verence, Love, Joy, Faith or Trust, &c. may on a sudden break forth. In Reflection upon [Page 60] and Confession of ones Faults, a keen an [...] sudden sit of Hatred of them, Shame a [...] Sorrow for them may be excited, and so in th [...] rest. When Men are on a sudden surprized [...] frighted with any great Evil, how natural [...] do they shoot up a swift and strong Des [...] for God's Protection or Deliverance, a [...] have Mercy on them; though they nev [...] otherwise prayed. A designed Prayer is wh [...] one doth sum up his Petitions forethinki [...] them (and so of the other Ingredients [...] Prayer) with intent to propose and direct the [...] to God.

This may be ordinary at some constant [...] times, and most-what of general things wi [...] occasion [...]l Additions, as once or oftner [...] some set part of the day: Or extraordinar [...] when a Man sets some one time on purpo [...] apart for it, when a Man expresly propose [...] to en [...]ert [...]in himself with such Thoughts a [...] Affections according as he may have Op­portunity and Ability. Ejaculatory Prayer are usually very servent, because the Good [...] Evil of the things so occasionally desired [...] very clearly and strongly apprehended, and then the Soul for such a short time can better intend its Strength and Vigour; and finally all Passions Mental or Corporeal (especially these last) in a little time fail and grow weak. But here we are to have a care too, as much as we can, to proportion the Strength of [Page 61] our Desires to the Goodness of things, and to get an habitual Judgment thereof.

These kind of Prayers thus directed, and therefore especially in spiritual things, if frequent, are of excellent use well to dis­pose, secure and guard a Man's Mind, and to obtain all other the good Effects and Be­nefits of Prayer hereafter to be menti­oned.

SECT. III.

III. A Prayer is usually distinguished by one Adjunct of the Matter or Con­tents of which it is composed, viz. that it is the same or diverse.

A Prayer may be the very same with ano­ther (that is like to i [...]) in Sense, Passion, Speech or Words, and other external Signs and their Circumstances, as Order: or it may be diverse therefrom. A Prayer may be the same, only in Sense, but not in Speech or other external Signs, they may change; and it is ordinary to express the same Things and Passions too by diverse Words or other Signs. Sometimes on the contrary, a Prayer may be the same in Speech and Words and other Signs, and not the same exactly in Sense and Passions. Nay I think it hardly ever is, and tha [...] no two Men who use the same Words and external Sign [...], have ex­actly [Page 62] the same Idea's and Sense, and the same Passions and Dispositions neither as to Na­ture or Degree. Nay it seems more probable that even the same Person using at two seve­ral times the same Speech or other external Signs, hath very rarely, if ever accurately the same Sense and Passions signified. Bu [...] let it be enough just to have mentioned suc [...] a minute Speculation, and yet not useless i [...] its Place, but of greater consequence in di [...] putes and controversies than all are awa [...] of. When a Prayer is the same with another both in Sense and Words, it is called [...] Form of Prayer, which may be more or le [...] called so as it is more or less often repeate [...] and hath more or less of the same Sense an [...] Words, so that there are Degrees. And for is in premeditated and extemporary Prayer, which may be more or less diverse from a [...] other Prayers.

This Form may be composed by ones se [...] who recites it, or by another. And accord­ing to this Sense of the Word, a Prayer tha [...] is recited by one but once, whether compo­sed by himself or others, is not a Form▪ but if more than once, or often, it is. Where also it may be observed, that hardly any Man's Prayer but is more or less a Form, that is, it hath more or less of some Prayer which hath been before said or recited by some per­son or other, at least by himself, whether it [Page 63] was of his own or another's Invention. I say it is a Form more or less, and that not only in sense, but in Words and in the Order too.

The greatest Difference even in the Prayers of those who are of most copious and various Conceit and Invention, is usually in Words and Expressions, and Order of Things, which sometimes may be one way, sometimes ano­ther, and yet the Coherence not very re­mote, but very good by reason of diverse Relations of things one to another. As one one and the same thing may come in, in a Prayer, after one thing as its Cause, and so as a Means; after another, as its Effect, and so as a Motive; after another as one of its Kinds or Instances, &c. and if the Prayer be premeditated by a Person used to reasoning, this Variety is more easie, but if it be extem­pore (supposing his Prayer be one continued thing without Interruption) his sight of the Relation of things and his Reasoning must be very quick, or else oft-times the Order and Coherence will be very impertinent, and un­accountable. Though the Truth is, that it is a thing of less Concernment, so the Matter be but true and profitable; and oft-times great and just passions cause a Man utterly to neglect Method. To affect Variety in Prayers as every where else, meerly for it self, is a light and childish thing, and the being plea­sed [Page 64] therewith is at least an Effect of Impr [...] ­dence, and so much unseasonable, as if no [...] to be wholly excluded, yet to be sparingly admitted; because otherwise it will usually take off Mens Minds from those things which are of greater Concernment, and to which they are to attend in their Prayer in the first place; that is, the Truth and Goodness of things spoken, plainly conveyed and ex­pressed. Truth and Goodness of things a [...] called substantial things; that is, of ever way greater Use, Benefit, or Profit; that Multitude, Variety, Unwontedness, Nove­ty, and all Elegancy of Sense and Words Things and Expressions. And we deserved blame and undervalue this Childishness [...] want of Judgment of the Excellency, Use­fulness and Value of Things every where else in all other Writings, in all our ordinar. Conversations and Employments. Thing most useful and true, are to be first and pri [...] ­cipally minded, though never so common and ordinary; and if it be necessary, Varien of other things is chiesly to commend them and cause them more to be attended to, [...] please, and to be applied to Use. These sub­stantial things are like Bread in our Dyet. or our daily Food; other Varieties are but [...] [...] to repair our Appetites, and restore them [...] and [...]uch like more wholsome Nourish­ment.

If the Prayer be diverse from any other; it is either each time premeditated, or left to extempore Invention, Judgment and Memo­ry, and that natural or inspired. A Prayer diverse from another might be otherwise from other Respects distinguished: but be­cause these things are most talked of, and very useful things concerning them may indeed be observed, I shall take notice only of this Distinction, and further observe some things (not intending accurately to disenss the so siercely agitated a Controversie which is best) concerning each of them.

Some therefore of the Advantages of Forms of Prayers of all sorts in some degree or other, are,

First, For the most part the Truth of what is prayed, as also a more extended great and constant Goodness of the Things according as they have been allowed, or not excepted against, and remain so: for there hath been more Time and more Persons for the Consi­deration and Examination of their Truth and Goodness, th [...]n in premeditated or ex­tempore Prayers, and this still the more they are Forms; that is, the more there are the same Things and Words in them, and the oftner they have been repeated, and espcci­ally oy a greater Variety of Persons. For more Persons have had longer Time to attend to, to take notice, examine and consider the [Page 66] Truth and Justice of the things contained; and to remark what is unlawful, dubious, false, of little or of no good effect, or hurt­ful and mischievous. And therefore it is most L [...]kely they have actually examined or taken notice of them; and if they have done so, it is more likely they would have discovered such things if they had been there. This, I say, is a very probable sign of the Justice and Truth of the Things therein contained, and which is wanting in premeditated or extempore Prayers: I do not say it is a necessa­ry one; for many things dubious, uncertain and not right, may escape the Notice or the Correction of many Ages. In a Prayer of; Man's own Composition, the oftner h [...] hath used it, the more probable sign it is hereof.

And here therefore publick Prayers have the advantage generally, so far as they are no [...] excepted against; and where they are, ye it is not to be doubted, that if most Me [...] Prayers of their own Composition preme­ditated, but especially extempore, were ex­posed as long to publick Censure and Ex [...] ­mination, there would be more justly found i [...] them more Desects and Faults, and some shameful enough. And sometimes so many and so very bad, that their Prayers would be worse than none, or but little better. The Things and Sense being uncertain, false, tri­vial, [Page 76] unlawful, ill expressed; of which more presently. Nevertheless it is to be acknow­ledged, that as extempore, premeditated or private Forms of Prayer are more obnoxi­ous to the Falshood, Frivolousness, Injustice, Disorder of more of what is contained there­in, and to many other Defects, than publick Forms: So publick Forms not only of Prayers but of all other things will have those they have longer continued.

For first, sometimes their Authority makes them less suspected and examined; and then when any Defects are suspected or known, they are not so readily declared out of Fear or a just Modesty; and when they are declared, they are more prejudicedly and partially defended, and that generally by Persons of the choicest Wit, and greatest Ability; and when they are acknowledged by the genera­lity of the Society and of the Governors themselves, it is dissicult to have them alte­red, because of the Number and Variety of Persons both Governors and Governed, who are concerned to agree. And the Inconve­nience or ill Effects of Alteration is a greater Evil oft-times than the Continuance of many Defects. For it is first difficult to get all the concerned Persons together; and amongst so many Persons many things are objected and debated, which takes up Time and Pains, especially if some being (as there always are) [Page 68] passionate and prejudiced, do not only calm­ly propose, but contend and contrive that their Opinion may be retained or received. Sometimes it is difficult to cause a new Con­stitution to be known, or practised by the governed; and many other inconveniencies may there be. We see by experience, how hard a thing it is to have any Defect, though plain enough, altered in publick Opinions and Practices constituted. Wherefore the Constituters of publick Forms of Prayer, and so of Opinions and other things, have the more need of being wiser and uprighter than the Authors of private ones, which notwith­standing is not always so: But sometimes they may be composed and constituted in an ignorant, hypocritical, prophane, cunningly Tyrannical, or Sensual age. There are many Prayers constituted or allowed of by that no less boasting than corrupt Church of Rome, which in respect of their Falshood or Uncer­tainty, their Trivialness and Uselessness, their Impertinency, Disorder and Confusion, a Man of ordinary Examination and Understanding would disdain to use himself, or appoint for the use of the meanest and most ignorant. And I think I could instance in some as con­temptible as any fanatical Mechanick among us hath blundered out extempore.

2. Another advantage of a Form of Prayer consequent upon the first, is, that a Man [Page 69] may more joyn in his affections with all that is prayed, and especially if it be a Form to him, that is, he hath often heard it repeated. For he being more reasonably satisfied, part­ly by Testimony, partly possibly by his own Examination of the Truth and Righteousness of the things in the Prayer, hath nothing to do but to send up the Desires of his Soul, or to raise up other sutable Passions and Affecti­ons in himself; whereas a Man being more reasonably obliged to examine other Prayers, and to know both these before he be affected with them, his Time will be taken up there­in, and little or none left for Affections. Nay, he may be so long in attending to the Truth or Justice of one thing spoken, that he may neglect the greatest part of the rest. Besides that Examination and Attention to and Judgment concerning the Truth of Things, naturally indisposeth for all Passions, but most especially just at the time thereof. The reason why this Disadvantage of preme­ditated or extempore Prayers of single Per­sons hath not by most of the Despisers of Forms been taken notice of, is because they have taken all for true and good which Per­sons have said, and never examined, or they have formerly and perhaps often heard the same things from them and others in Pray­ers; and so far these very premeditated or extempore Prayers are indeed a Form to these [...]earers.

3. Another Advantage of Forms where the same Words are used is, That in them the Sense is better conveyed, the Meaning of Ex­pressions is better understood. Men, especial­ly the vulgar, by often hearing and attending to Words and Expressions, usually know better what they mean, than those which are new and not before heard.

4. Another Advantage of Forms is, that they are very useful for the Memory: being often repeated, they are more impressed upon the Memory, and so if they contain any good useful thing, are always the more ready for Use, come oftner to the Mind, and thereby do some general good. They can also be better quoted and cited by one to another upon Occasion of Advice or Reproof; when one asks another whether he be, and advises that he would, or minds him that he is not so good as his Prayers. Besides, it hath some more Authority; it is a Prayer which he himself hath liked, approved, joyned in; it is readier therefore for use; a Man needs not stand first to prove the Truth or Good­ness of the Thing, but presently apply it: Whereas in Prayers which are always di­verse, there is little by most remembred of them, and if they be forgotten, they can do no more good then what they did at the pre­sent when spoken: nor if they be remembred, can they be so presently made use of, nor have [Page 71] they so much Authority, as Forms. On the other hand, the Advantages of a premeditated Prayer may be,

Frist, Increase of Knowledge, there being usually more Variety of Things, and Things more particular and distinct. This is an Ef­fect of premeditated or extempore Prayers, not of a Prayer: Of many diverse Prayers op­posed to a Form not of one only, for one Form may contain as much variety of things, as one premeditated or extempore Prayer: but ma­ny diverse premeditated or extempore Pray­ers opposed to the same Form as many times repeated give Occasion for a more various and distinct and particular Knowledge of of Things. It puts Men upon Invention and Consideration of things, it prevents I [...]leness, and consequently which most-what follows Ignorance, Dulness and Sensuality; it cau­seth Men more to imploy their Minds about the two most excellent Objects of them, Truth and Goodness. It seemeth therefore in this Respect of one very good Consequence generally (for there is Exception) that the Clergy be at least permitted to compose Prayers of their own as well as Sermons: but then it would be of better Effect still if they had at least sometimes one or more Go­vernors to be their Auditors to overlook them, and prudently to incourage them when they [Page 72] did well, and direct them when they might do better. There may be both too little and too much Employment: they both are gene­rally Causes of doing very slightly and ill what is done.

(2.) Consequently for Attention to what is contained in a Prayer, premeditated Pray­ers are a help thereto. For what we very well know, what we have often heard, we are apt to neglect: What is new whether Sense or Expression, we are apt to take more heed to, [...]o mark and observe; and this because of all our natural Appetites to increase our Knowledge and the Perfection thereof. It is reasonable we should gratisie this Appetite; but then we must have a care that we do not preser it before a better: that is, that of the Profitableness or Excellency of the Objects of our Knowledge. We must not prefer the Novelty or Variety before the Utility of our Knowledge, and so it may be Trisles be­fore very useful Things: We should order it so too, what we can, as to make them con­sistent one with another, and one subservient to the other. As that the Variety be of pro­fitable and excellent things. But very often Variety and Utility of Conceit are natu­rally inconsistent, and the first is often a sign and sometimes a cause of the want of the second.

Men of very various conceit are often de­fective in Judgment, or rather in the percep­cion and sight of the Truth and Usefulness of things, of which the cause might easily be more particularly sh [...]wn, if it were here pro­per. Wherefore we should be so far from a general Approbation and Admiration of Men meerly for Variety and Multitude of Conceit, that it should rather (if we see no other rea­son to the contrary) dispose us to undervalue them, as being a probable sign of the Defect of a far better Quality than that is.

(3.) Another Advantage of premeditated Prayer, is the seasonableness and pertinency of things in Prayer. For there may happen some Wants which could not be foreseen at any distance, and therefore not provided for; or if they he, yet some may be more particu­larly and distinctly, and with more Variety of Phrase or Speech, and other signs both of our sense or meaning and of our affections (which may be of good use though always the same persons should be our Auditors, much more when there are many of different capa­cities) insisted upon at some Times and Places than at others.

The Goodness of such things too thus sea­sonable, pertinent and present, is more clear­ly apprchended, and consequently prayed for with more strong and vigorous Affections. [Page 74] It may often happen to some persons, that when their inventions are warmed with a serious and affectionate reciting their ow [...] premeditated Prayer, they may see in som [...] things a greater excellency then before the [...] had taken notice of: whence their passio [...] on a sudden may be more raised, and the [...] expressions of them in words more various natural and proper than at another time Sometimes also they may have some ne [...] things start into their minds of great u [...] and very pertinent. When this is, an extempore interposition may be seasonable, and n [...] to be excluded, especially in private and seer [...] Prayer.

(4.) Another Advantage usually (not al­ways) of diverse premeditated Prayers is re­ality and fervency of affection by reason [...] the variety of the matter. Men generall [...] are less affected with old and well known things than with new. The reason of which is the boundlessness of mens desires. There is no good so great, but we can conceive an [...] consequently desire a greater still, till we come to infinite. Whence it is that we take off desires from what we already posses [...] and consequently our love and esteem, a [...] least for the present, and reserve them for some other good still, of which we are igno­rant. We generally think it a mean thing [Page 75] [...]o sit down content with less than what we are capable of enjoying. We are like the ambitious and covetous man who grows cold in his esteem and love of the greatest places of honor and profit which he hath long in­ [...]oyed: he is still pursuing and grasping at more and greater: either he would make an addition to what he already hath, or find out greater than they are. This reality and fer­vency of affection is truly a very great bene­fit, supposing the affections to be rightly and in due degree directed to things true and use­ful: but if that be not supposed, it may be as great a mischief. For great inordinate and immoderate affections miserably corrupt the judgments and inclinations; they render them erroneous and superstitious: and I think one of the principal causes why of late diverse premeditated, nay extempore Prayers have been preferred before Forms, whether publick or private is an immoderate love to great and busling affections for any thing though never so unworthy of them, to which we may add great variety, and quickness of conceit and invention, as in extempore Prayers.

The Advantage of Variety and Copiousness of Conceit is both in premeditated and extem­pore Prayers: and is because there are many of them used in Opposition to but one as often a repeated Form, as is before said. But [Page 76] quickness of Conceit or Invention is only see [...] in extempore Prayers: where if the thing invented be but indifferently good, there hardly any Quality of our Minds that is [...] much esteemed and applauded by the gene [...] lity of Men. Of which one reason is, and may be the principal, because it is judged sign of an extraordinary Ability in the Pers [...] to invent and apprehend most excellent thin [...] easily and clearly, if he did premeditate. H [...] that can do so much extempore (think the [...] what would he do if he were allowed Time which is very oft a great mistake.

There is another reason also very gener [...] and that is, That Men are much pleased wi [...] Dispatch or Performance of any useful thing in a short time. And in truth he that [...] perform the same thing in half the time which another can do it, is in that particular twice [...] valuable.

These things in Prayers although they na­turally do and may much please the mind [...] Man; yet they may do it too much in compar [...] with others which are better, viz. the Truth and Usefulness of what is said. A Fault that is very often committed in Sermons and Books, and other Performances, by those Per­sons who observe and complain of it in Pray­ers. If we separate things and compare them; without doubt it is better that one and the same excellent good thing should be [Page 77] apprehended and willed by us, though never so sluggishly and dully, than that many and a great number either of unprofitable, trifling, useless, mischievous and bad things should be known by us, and fly about in our Imagina­tions, and be violently and vigorously with strong Passions willed and pursued. The first indeed doth less good, but yet some; but this last doth a great deal of hurt. If we must lose or part with one of these, it is better to lose that of Variety and Celerity and Copiousness of Conceit, and strength of Passion, than that of the Certainty and Pro­fitableness of the Objects of our Knowledge and Wills. It is better to have no Passions at all, and consequently in this state generally but languid and weak Inclinations, than to have them directed to wrong Objects, or to right ones in an excessive degree. And yet men generally are incomparably more pleased with Life and Activity, which is caused much and exerted in Variety and Ce­lerity of Conceit, and Greatness of Passions, than with its right Determination and Good­ness. And as Men are for the most part un­duely pleased with premeditated and even extempore Prayers upon the account of Va­riety and quickness of Conceit; So there are others too who are pleased with publick or private Forms, or very well content with them, not so much upon the account of the [Page 78] truth and usefulness of the things there contained, or other common advantages [...] men thereby: as because of the slowness and dulness of their own conceit and passions. [...] is difficult to them and consequently painful (which all men naturally shun) to apprehend any new thing to examine the truth and goodness thereof, and to excite their heavy ar [...] sluggish affections thereto: but they easie conceive and are affected with that whi [...] they have been accustomed to, that whi [...] they have very frequently heard and to whi [...] their affections have been used to be conjoyned: Contrariwise, those who are of qu [...] conception and moveable affections, they apprehend new and various things with e [...] and delight, and are presently naturally [...] fected with them. It is observable, that o [...] of the most general causes of mens incli [...] tions, choices and esteems of things is th [...] own ability easily to obtain and possess the [...] Hence it may partly come to pass, that m [...] advanced in years, and of staid and slo [...] tempers, are usually pleased with Forms [...] any performance, but young and hot perso [...] with Variety. So little most commonly dot [...] reason or the foresight of the good or bad effect [...] of things determine Mens Judgments con­cerning their general Worth and Value. And accordingly I believe it may be remembred, that lately those who were against all Forms [Page 79] were generally of an active and passionate temper, but those who were for some Forms at least were of a more staid and composed one.

Those Prayers in which are Variety, Cele­rity, and great Affections, do more generally please Men, and are preferr'd before those in which there is Truth and Usefulness, for two reasons among others.

First, Because Men are amiss and depraved in their Inclinations, and love those qualities better than these.

Secondly, Because those of variety, quick­ness and affectionateness are discerned more easily by every body in a Prayer; those other of the Truth or Usefulness not without more difficulty and but by very few; it is a difficult thing to examine and see them. The best is to make use of them all as there may be just reason.

First, Be we sure that the Objects of our Knowledge and Wills be true and good, and then let us furnish our selves with as plenti­ful a knowledge of them, and have as strong Affections to them, in compare with other things, as they deserve.

Let us be sure the Matter be true and good, and then know as much as we can, and in [Page 80] proportion as it is so, be zealously affected. And here as to Affection, I would propound this to be often remembred, viz. That we should always regard not what doth strongly affect our selves or others, what we seel to d [...] so; but what should do so. Possibly we have been or may be deceived, and be mightily in love with, and passionately desire wha [...] is of little or no worth; while we are col [...] to things which are really of much more excellent Use, Benefit and Concern in the World.

We must have a care of measuring the Goodness of Things by our Affections: b [...] contrariwise we must adjust our Affections to the goodness of things discovered by ou [...] own Reason and Observation, divine and hu­mane Testimony. And as for this last, let it be of the most wise, sober, virtuous, unpreju­diced, honest Persons, who are therefore the most free from Superstition.

It is certainly one of the most general and mischievous Cheats in the World, that Men Judge things good or bad, and more or less so according to their inclinations, which are principally caused by passions: (Though not always) and not according to the sight of good or bad Effects, which is the principal use of our Reason. We ought therefore, if we be not so disposed, to stir up the greatest Affections and maintain them in our selves [Page 81] Affections and maintain them in our selves, for those things which really are the greatest good things; which are so the most Univer­sally, the most Intensly, and most Constantly. Such as are generally in Forms, and in the publick most likely, if composed and allowed by Judicious, wise, generously Religious and Pious Persons.

The things which do most affect Men (we may observe) are selfish, sensible and present good things; sometimes one, or t'other; or all these; such as are our being in God's fa­vour, our being elected, justified, pardoned, saved, when others are reprobated, condemn­ed, punished Eternally, sometimes Riches, Plenty, Health, good Relations or Friends, Honour or the like; all which oft-times are the least good things, and least to be desired compared with others: either because they are but sensible or present or selfish good, or all of them. Whereas things of more universal and publick good Effect, Spiritual, future, ought more to be desired, though commonly they are much lesse. Such as to be perfectly inherently righteous and holy, to love God for himself, and please him, to be universally disposed and enabled to be beneficent, or Uni­versal Charity and Beneficence, self-denyal, Resignation to God's will, because always for the Universal good, Humility, Spirituality of mind, Mortification of all our Lusts or inor­dinate [Page 82] selfish appetites &c. Afterwards Wis­dom, nay all the Perfections of our Knowledg. We are more to desire the most publick and Universal good, than our own, and therefore our persection more than our Happiness, the Love of God and Charity more than our own Felicity; Again, Spiritual good things more than sensible; future more than present. Our Judgment finally of the Truth, and of the degrees of the utility and Excellency of the things should direct our desires and all our Affections in our Prayers. Which Judgment [as I said) we are to informe as well as we can by our own Wisdom and Reason, by God's Word, and by the Testimony and Examples of wise holy and good Men (so far as we shall have reason impartially to think them so; and we must use the best means we can to know who are so) and lastly much by a natu­ral Sense & consequent Passions; God having made our minds so as to be much affected with some things, our Consciences allowing it: he hath anticipated our Natures with such Im­pressions, if we can distinguish them from others contracted by bodily temper, educati­on, Example. This of Testimony and Exam­ple of those whom we judge wise and good Men, is so considerable amongst Men, and hath naturally so much Influence, that few Per­sons are determined in their Opinions by any other reason: and I think it one of the reasons [Page 83] why a premeditated Prayer; and even a Form composed by a private Person and reci­ted by himself, hath been generally prefer'd before a Form composed by the Publick, and recited by a private Person: viz. because Men generally are moved to think and judg the things true or profitable, which are said or recited, by the Testimony and Example of him that says and recites the Prayer: If he judg that it is so, they are apt to judg so too, and consequently to be affected.

Now Men judge that he that recites a Prayer composed by himself, did and doth judge the things true and of great Concern­ment, and sees them to be so; otherwise why should he say those things rather than others: But they, as they think, have not the same reason to judge so of him, who is obliged to recite a Prayer composed by another. For he is obliged to say and recite that and no other, and therefore he doth it; when it may be he attends not to, nor is affected with the Truth and Goodness of the Things he recites, any more then a School-Boy is with his Lesson. Nay, though the Reciter of such a Prayer should have as many exter­nal signs of Reverence and Affection [...] as he that recites a Prayer of his own Composi­tion, yet his Example and Testimony is not ordinarily so efficacious. For Men are apt [Page 84] to think that that Affection may come from Custome or Compliance, or the like.

But here we should do well to do these three things:

First. To look upon such publick Forms as composed by the Publick, who most-what are to be presumed wiser than private Persons, and that they did judge the things true, and of exceeding great Profit and Benefit, or else they might have chose other things as well as those, let the Reciter behave himself as he will.

And then Secondly, That some and surely considerable Men, who recite them with Af­ction, do it really in those things which they judge, and because they do judge them true and exceeding profitable, not only out of Custome and Compliance: And then it may as reasonably be suspected that the great Af­fections of those who recite their own Pray­ers oftimes (especially in extempore) are for­ced, least they should seem could, oft-times they proceed more from their being their own, and invented by themselves, (as we see Men are very apt to be much pleased with their own) than out of any clear sight or Judgment of their Truth and Utility. If they do judge they are true and profitable, that very Judgment [Page 85] may proceed from that Self-Love and Esteem.

Thirdly. We are therefore to excite and stir up our Affections, (which otherwise) it may be are dull and sluggish in Proportion to such our Judgment, though we should not have the Example of him that says or recites them. If we think not good to follow the Judgment of the Publick herein, we should have great and clear Reason against it, and such Modesty as to be backward to signifie it.

Let all Men here, as in all Prayers, do what they can; what they see and assent to as true and Judg it good, and so far forth as they do so, let them joyn in that, and stir up and excite their hearty affections in that as much as they can; not through Laziness or Preju­dice especially from Revenge, wilfully neg­ [...]ect or reject it. We have said, That the ad­vantage of sincere and fervent affections in diversity of Prayers is more usual or general, but not constant or Universal. For sometimes on the contrary a form of Prayer may be more affectionately used. As when persons are of a slow and staid temper, not caring to enlarge their knowledge or their desire, but very well content with what they have: also when they believing what they already have [Page 86] in their Prayers to be very excellent or the very best, or much better then what they are likely to meet withal in any other, purposely keep & cherish their affections for those things upon which they have already placed them, & with­hold them from others. For then by reason of frequent & repeated Conjunction, their affecti­ons are far more real, ready and strong to those things which are contained in their Forms; then to any new things not before heard by them in other Prayers. As admiration and esteem of any thing are caused by ignorance of what is better or equal to it (as it is in new things where we have not time nor perhaps ability to compare) so are they much more by a knowledg or belief that nothing or very few things are so. Such a knowledg and judgment is much more the cause of esteem and love then ignorance.

If wee'l try for Example in the Lord's Prayer we may find it so. If we often say, Our Father, and have a clear apprehension of the comprehensive signification of the Word, (viz.) that God is wisely and tenderly good to us, hath brought us forth, brought us up, doth still and must always provide for our good in all respects Spiritual, bodily, here, hereafter; and as often endeavour to joyn a cordial and ardent Affection of Love to this our dear Father, and joy in him: we shall find that by frequent usage when we pronounce [Page 87] these words. We shall most readily have such a conceit and Apprehension, and strongest af­fections too at the same time. And so when we pray, Forgive us our Trespasses, &c. Have we then an Apprehension or sense of the most intense and most Universal Charity (for whom shall we not love, when we love our Enemies) and conjoyn we strongest and ea­grest desire therewith, send the Petition wrap­ped up in an inward sigh that God would grant it us; we shall find upon use that when­ever we hear or pronounce the one, we shall be the most apt and ready to have the other too. Those who have piously and devoutly read the holy Scriptures may have oft-times experienced, that if any sentence therein hath much affected them, the oftner they have thought thereof, the more real and ready and great hath been their Affection. There may be too much Frequency and the Succession may be too quick: What Invervals of Forms are convenient and do not hinder Attention and Affection, will easily be known by Experience: where let us be assured there be no Preju­dice.

As for extempore Prayer left to the extem­pore Memory Invention, Judgment of the Re­citer whether natural or pretended to be in­spired, it hath so much the disadvantage (to compare it first) of the other two, viz. pub­like or private Forms, and premeditated Pray­ers; [Page 88] and the Inconveniencies thereof are so many more and greater, and the Convenien­cies so much fewer or lesse, that it is never to be admitted where they can be had, except very rarely. As where a Person may be of such a peculiar Temper that his extempore may be better then his own premeditated or recited Form, and in it self too very good. Some Men may have more considerable things suggested by a quick and sudden Excitation and heating of themselves with exercise and by consequent bodily Passions, and they may give better Judgment of their Truth and Uti­lity: than if they considered never so long, with which their Heads are dulled, Attenti­on confounding them. Nay even according to the constant Laws of Union between body and Soul, or naturally, they may hereby be more generously, intellectually, divinely dis­posed and inclined, (viz.) to things that are large and great, and therefore to things that are future, Spiritual, of most Universal good Effect, their animal Spirits being in great Plenty subtilized, and strontly but not un­governably agitated. Where we may ob­serve, that governable bodily Passions are not to be always neglected, but they may be some­times on purpose made use of and approved by our Prudence.

But except I say such a rare Case; only where a Form or premeditated Prayer can­not [Page 89] be had, an extempore one may sometimes be used.

As where a Person hath not the other two present, or hath not Leisure and Time to pre­meditated one; and yet it is expedient that some Prayer be recited to, as in some sudden Danger.

Even in profitable Affections, much more in Sense and Words, the other Prayers have the Advantage of extempore Prayer. For that Affection which is in it, is most-what forced and strained, or excited by loud Voice and bodily Action, or by bodily Temper in gene­ral, and is not the Effect of any preceding Judgment of the Goodness and Truth of the Things prayed, even in those very Persons themselves who pray, as inconsiderable as their Judgment may be, though most Audi­tors are oft mistaken and think it is. Or their Affections are but the reliques of some they have formerly had, it may be, with Judgment little enough. Whence they are generally less and more superficial than especially in premeditated Prayers, where we have with Approbation pitched upon things; it is sure they are worse used and placed.

To speak of it absolutely, supposing a Man could use no other: sometimes it may be worse than none at all, sometimes better than none, sometimes very good. It is according [Page 90] as the Persons are, and their present Temper. according to their Quickness of Approche [...] sion and Memory both of Things and Consequences, and of Words, whether just whe [...] they are praying, or sometime before inven [...] ted by themselves, or learnt from others Or as is usually expressed according to the Quickness of their Invention, Memory an [...] Judgment. Moreover, according to the viriety, truth, profitableness of their thought accompanied with suitable affections, or [...] useth to be said, according as their Minds ar [...] well furnished with matter both of sense are language an [...] with due affections formeth judiciously, or at present by a certain gen [...] rous habitual Temper of Mind, excited t [...] wards things sutably to their Degree or Val [...] and Excellency. I say, according as these a [...] more or less in a Person, his extempore Pray [...] will be better or worse, and he may more [...] less trust to it. But it is very rare, that tho [...] very Persons who by reason of these Qualities can perform extempore Prayer well, cannot with some Premeditation do it far better. But as for the most part of Persons, they are so deficient in them, that it is far better they should themselves make a Form of their own, or use another's, or at least premeditate; and sometimes it were better they should altoge­ther abstain and omit to pray at all. For slowness and faultringness of Conceit and [Page 91] Utterance for want of quick Memory, Inven­tion, Judgment; Tautologies for want of ei­ther past Invention, or present ready ready Memory. Falshood, Trivialness, Unprofitableness, Mis­chievousness of things, and Improprieties and Unfitness of Speech for want of past or pre­sent good Judgment, and present Memory; so also vain and groundless Affections strained and forced by bodily Temper, Loudness of Voice or stirring Actions only, are certainly all of them scandalous and contemptible things to be prevented, and better to be put into their Room, if it can be without greater In­conveniencies (as sure there may) by the use of either a publike or private Form made by others or one's self, or by Praemeditation.

Extempore Prayers especially spoken with real or seeming great and counterfeit Passions, may be oft-times so hurtful, that there had better be none at all. For thereby those who do not see nor understand their Defects in those things before-mentioned, get a Habit of imitating them, have their Minds (which are capable of so much better things) furnished with, and their Affections raised to Non-sense, that is, only Words and Sounds, or to Things extraordinarily confusedly conceived and un­derstood, and those mean, trash, false, trivial or mischievous, particularly sometimes as re­lating to God, impious.

But for those who have Knowledg an [...] Judgment enough to observe those Defect [...] let them be never so candid, at least they ca [...] not joyn with them so far as their Prayers a [...] to them such: and then they are justly offe [...] ­ded to see so useful an Office so much spoyle [...] and ill performed, so unbecomingly trissing­ly or mischievously, when it might be do [...] much better. Some, and very many, l [...] wise and candid, are disposed to neglect an [...] despise, by too rash a Conclusion from one [...] more Persons particular Defects and Infir [...] ­ties, the whole Prayer, his Person and his Re­ligion too; and it may be oft-times if not [...] Religion, yet all the external publick Office [...] thereof; and think that truly there is no goo [...] to be gotten by them, that they are child [...] or vulgar things not becoming Men but [...] ordinary degree of Understanding in the V [...] ▪ lue of things, and that they may spend the [...] Time elsewhere better.

I say again, so far forth as a Man hath we [...] considered and judged of Plenty and Variety of Things true and profitable, whether by himself invented, or learned from other wise and pious Men; these things also cloathed with fit and convenient Expressions, and is o [...] a ready, easie, strong Memory to retain and use them: so far as he is of a quick Invention and Judgment to discern the Verity and Use­fulness of things at present suggested or in­vened [Page 93] from their Likeness to or Consequence from those things, which he hath deliberate­ly from his own Reason or others Testimony judged true and useful, and hath been accor­dingly discreetly affected: So far is the Man more sit to use and trust to extempore Prayers with others.

Add hereto, That Frequency of use of either a Form, or premeditated or extempore Prayer, or all of them, and of judicious Reflection thereupon, may make it more easie and al­lowable; insomuch that Variety of true, use­ful and just things, will never fail speedily to presen [...] themselves to some Persons. What comes to their Mind, and what they speak, may be but as it were Pieces of various Forms, premeditated and composed by others or themselves, when they were best able and in best Temper, a little altered or disposed by a present Prudence. And therefore they may be as t [...]ue, just, important, and more seasonable and fervent, than the Things in any one or more Forms of others or their own compo­sing, when possibly they were not in so good a Temper; especially if the Person is possessed habitually with holy and generous Affections. But how few are there who are such in any considerable Degree?

As for secret Prayer, there needs no extem­pore Prayer at all; a Man may take what Time he pleaseth to find out and judg what i [...] [Page 94] most fit to be prayed, and particularly wha [...] he would have; he may put what Interval h [...] pleaseth between every Sentence, and affec [...] himself with it; and therefore surely i [...] would be a very unadvised thing, for him [...] say any thing that should happen to com [...] next.

As for Inspiration, that is, Invention, M [...] ­mory, Judgment, Affection excited and fur­nished by God's special extraordinary Influenc [...] and Action, it is a thing by no means now [...] be trusted to in our Prayers with others. M [...] ▪ are very naturally fond of this, as a Sign [...] great Favour with God Almighty; and a pr [...] ­bable one it is indeed, but not a necessary on [...] For God may inspire a bad Man, or at lea [...] worse than some not inspired, not for his ow [...] but for others sake; and a very sincerely, ge­nerously holy and righteous Man, self-deny­ing, pious, just, charitable, humble and spiri­tually minded, is a far more excellent Persc [...] than an inspired one, unless it be with a great­er degree of habitual Holiness. Nor is the ab­solute and ultimate affectation and Love of any such great Priviledg as Inspiration, any better than a Branch of spiritual Pride, which it's likely was much the Fault of the Church of Corinth, and the first Christians, when God was pleased for the Honour and Propagation of Christian Religion, to grant it often and liberally to all sorts of Christians. St. Paul [Page 95] exhorteth them to covet earnestly the best Gifts, such as Prophesying, Tongues, &c. (all which are but the Perfections of our natural Faculties, wrought by God's special immedi­ate Action) but yet tells them, he would shew them a more excellent way, and that was Charity. He saith also of himself, though he had all those Gifts (and that in the greatest degree) of Eloquence, Prophesying, under­standing of the obscurest and deepest Myste­ries, universal Knowledg, Power of working Miracles, &c. yet if he had not Charity to his Brethren, expressing it self in all those lovely Effects mentioned by him, it all profited no­thing, he was a sounding Brass, and a tink­ling Cymbal, a thing that made a great noise, was much admired, but vainly, it did no good, nay it may be harm. Those three Chap­ters of St. Paul's first Epistle to the Corinth, (viz.) 12, 13, and 14. would do well to be of­ten read by those who are apt to pretend too huffingly to, and value themselves too much by the Gifts of the Spirit. That generous and sincerely holy Man deserves more to be ho­noured for his Wisdom, Spirit and Temper expressed in that and such like Places, than for all the Mysteries he taught, and all the Parts and Gifts he had, and all the Miracles he wrought; and it is to me a much surer Sign than they are, of his Inspiration, and the di­vine [Page 96] Superintendency and Care over him in all the rest he wrote.

I know no sufficient reason to deny that God by his immediate special Influence may assist or help our Invention, Memory, Judg­ment and Affection in Prayer: but then [...] add, who knows when and how much it may please him so to do? That I think it i [...] principally to the diligent, in Conjunction with our Care, Endeavour, Use of Means, which is none in extempore Prayer: but in a premeditated Prayer a Man doth or should se [...] himself to invent what is most useful and needful; to examine what is true, or to take heed that nothing false is said by him; to cause himself to attend to what is true an [...] important; to awake and inflame Affections thereto, by proposing or urging the reason­ableness of them; by upbraiding his Infirmi­ty, Dulness, Ignorance, Mistake, Slavery in his Senselesness of the best things. I think too that this Assistance is principally in holy Affections, that is, such as are rightly direct­ed and moderated to the most excellent Ob­jects, and in their due Degree, more than in Sense and Words; also principally upon some extraordinary Occasion either for the great need of its being well performed just at such a time, or the necessary want of Time▪ and it may be of natural Ability of the Person if in­nocent [Page 97] and humble, and therefore always especially to the innocent, and particularly the humble and modest; not to the lazie, negligent, weak yet vainly conceited, pre­sumptuous and proud Person. I rather think that they have most of this Assistance who least pretend to it, who least therefore wil­fully neglecting their own endeavours trust to it; but only modestly think it may be sometimes in some things; and whether it be so, or be not so, do attribute all they are or do or can perform ultimately to God, whether it be by natural Parts, or habitual Gists or pre­sent Influence; who acknowledg that all holy Desires, all good Counsels, all just Works do pro­ceed from him, and thank God that he is plea­sed to do any good to others by them; though they should be very well pleased too if it were done by others, so it were done.

If it pleased God to afford a greater degree of this Assistance to do good this way, there is no good Man I suppose but would be very glad thereof, and willingly receive it, and thank God for it: And for ought I know it may be afforded to the World in greater de­gree, First, in respect of good and holy In­clinations and sense of Soul called Graces, and then in those Perfections of our understan­ings which are called Gifts, before the whole design of Christianity, and consequently the present condition of Man-kind here on Earth [Page 98] hath and End; but then we must certainly know it to be so when it is. The Badness, the Pride and Vanity of many Persons, their self-conceit, swelling with a false opinion that they are so highly favoured of God, Contempt of others because inferiour to them in this re­spect, want of Humility, Modesty, Charity, also Falshood, Uncertainty, Unintelligibleness to other Persons wise and Pious, in the Reci­ter's Non-sense, or great Confusion, Trivial­ness and Uselessness of things, and conse­quently the Pedantry or Childishness of the Persons, sometimes also the mischievousnes [...] of things are sufficient signs in their degree [...] Non-inspiration, and therefore of the Madness and Contemptibleness of such pretences. They are signs even of want of ordinary consider [...] ­tion, Reason, Judgment, of Ignorance, Du [...] ­ness, Confusion, Error, and yet Rashness an [...] Confidence.

And where Prayers and Persons are bett [...] and the clean contrary, yet surely full easil [...] may all that we now see, be, by the Goodness [...] the natural Parts before mentioned, and by h [...] ­bitua [...] Gifts, that is, those Faculties endowe [...] with some Perfection belonging to them by God's special Influences some time or time [...] in our Lives, without the special Influence [...] the Spirit just then. And we find extemp [...]r [...] Performances in other matters to be perform­ed as well, as in those divine Offices; as in [Page 99] Orations, in common discourse especially when warmed with Talking and Passions▪ and yet these are attributed only to natural Parts, which in some Men are very quick and lasting, of great Variety, conversant about more than ordinary things, and may not un­fitly be termed natural Enthusiasm. Of which the bodily cause (according to the Laws of union of Body and Soul which God hath fix­ed) is Subtilty, Solidity, Copiousness of Spi­rits, a well constituted Brain, Organs of Speech, and the Nervous passages of the Brain there­to, &c.

I would try any Man who should pretend to be even a Prpohet, and did even work Mi­racles by such Signs as I have now mentioned, and they may reasonably in some degree over­weigh the greatest appearing Miracles them­selves. For I may have more certainty and evidence that some things are unworthy of God, or that they cannot be done by, o [...] proceed from such a Nature as Gods is; then that any effect is caused by God's immediate action or influence, for the Confirmation of any thing taught or affirmed, and not by some natural and second causes.

And we see accordingly the Jews were admonished by Moses, that even if one should rise up who should foretell things to come, and yet teach that Jehova [...] was not the true God, but should draw [Page 100] them to other Gods (and there is the like reason in all Truths as clearly manifested by Revelation or Reason) he was not to be believed that God had sent him, but to be rejected and put to death. Deut. 13. v. 1.

As for those poor deluded or Hypocritical Men; who sit in deep silence a great while, and of a sudden break out with abundance (as is said) of Non-sensical stuff, or Prophetical Phrases cluttered together, and then think themselves inspired by the Spirit, most pro­bably their silence was at first affected; or if not, their bodily Temper was only dull, and after some time their Brains were agitated with thoughts, and their Hearts with Passions; or their Temper was fortuitously changed, (as most Men are apt to be silent and talkative once in two or three Hours) or at least the Examples of others make them begin to talk too, and to shew the Spirit comes upon them. They may do well also to have a care there be no [...] something a worse cause, when Men so proudly and wilfully expose themselves to such miserable sottish Delusions.

These few things I have at present upon the mentioning these Sorts or kinds of Prayer on­ly briefly suggested.

If one had a mind accurately and particu­larly to determine in this matter a Form, pre­meditated and extempore Prayer would be con­sidered, first absolutely, with each ones conve­niencies [Page 101] and Inconveniencies, good or bad Effects; in which again are to be observed the degrees of their Extension as to Subjects, that is Persons; of their Intension, of their Duration or their Frequency: in three words their degrees of greatness, as to Extension, and Intension, and of Lastingness. And then again they would be considered comparatively, which had most or least Conveniencies or In­conveniencies (for all things have some of both;) and whether the using of one of them or a mixture of all of them would be best to obtain the greatest Conveniencies or good Effects with the least bad ones.

A Method which is to be observed in the De­termination of the goodness, absolute or com­parative of all things. To do which, to any good Effect, Men must be impartial and indif­ferent to any thing but the Truth out of Charity to Mankind, (as in all other Cases of Controversie and Debate it is perpetually to be admonished) and dispose themselves by that and other Means to find out and look at both the Conveniencies and Inconveniencies, the good or bad Effects of any of them; not to observe and regard only the Convenien­cies of one, but not its Inconveniencies, and so cry it up; and contrariwise the Inconve­niecies of auother but not its Conveniencies, and so make a great cry against it, accordingly as they chance to be affected. They ought [Page 102] also w [...]ll to inform themselves in the true Goodn [...]ss of Things and their Degrees from the dis [...]inct sight of the Natures of things, or of [...]eir Effects; in which last they are to be especially careful they fall not into the most common Error of Judging some things which are only consequent upon or concomi­tant w [...]h others, to be entirely their Effects; when as they are not so at all, or but in part, and are to be attributed to other things alto­gether or principally. From whence it is easie to see that it is not for every conceited hot-headed rash person to determine the Con­stitution of it, not so much as in a private As­sembly, much less in a National Church; but they should be upright, virtuous, godly, pious, spiritual, considerative, attentive, of good knowledge and experience in humane Nature especially, both in themselves and others; or in two words, they ought to be the most wise and good. To Men of clear, truly informed and comprehensive Minds there appears sometimes much less & sometimes much more difference between things than to the Vulgar and the Generality, who withal remember how short their comprehension is. And sometimes it is the unhappy Lot of those who see but little difference between things that are fiercely contended for, and by the prejudice of great blind Passions judged great, to be thought or to be pretended to be thought cunning, selfish [Page 103] and unconsciencious Men: Their calmness and almost indifferency being judged to be the effect of self-interest, complyance, desire of quiet or ease, &c. when it is truly one of their wisdom and charity; And they are not ignorant that self-interest is as well if not bet­ter generally advanced in the World by acti­vity and fierceness, though ill-governed. For this sort of men are counted at least no­table Instruments by those who discern more but are cunningly selfish. Though there are men too of those sly Principles, who may mix themselves with truly wise, and sincerely ho­nest persons for shelter and defence. And this for the Third Distinction.

SECT. IV.

IV. A Fourth is commonly into Publick, Private and Secret Prayer, which may better be thus, (viz.) into that alone, and that with others.

That with others may either be with some select smaller Company, as that with Fami­lies (the oftner the better, daily at least) or Friends, especially sick Persons, or in any Distress and Affliction, which is called Pri­vate; or with an unlimited Assembly or Company, as many as can conveniently hear the Voice of him who must recite the Prayer [Page 104] in which they are all to joyn; (such as our Pa­rochial Congregations) which is called the Publick Prayer, or a Common Prayer that is common to all of that Congregation, or to many C [...]ngregations.

Secre [...] Prayer, or that which is alone in ones Cl [...]et or Chamber or any retired Place, is usually most profitable to each particular Person; because a Man may there more par­ticularize his Wants, his Sins or Faults, which h [...] begs the favour of God to supply to mend in him, to prevent, to pardon: Also because he may take more time to meditate upon and consider any of the Ingredients in a Prayer before mentioned, any thing he prays, and so more affect himself: Also be­cause he need not be so solicitous about Words and Expressions, Order, and Cohe­rence; and so may more firmly intend his Mind to the Sense and holy Affections of Soul in his Prayer, and that to one or as few things as he will: Though it may be advisable for him especially whose Office it is to pray with others, or to treat of those things, to use himself to cloath his Sense and Affection with Words and Expressions. For these I say, and other reasons, secret Prayer may be most profitable to any one particular Person.

But then Publick Prayer is most extensive­ly so. That is, to most Persons, and that at a time. For every one's behaving them­selves [Page 105] reverently and attentively, and with those fit and proper Signs of their sincere and serious inward Worship of Almighty God, is a Testimony and Example to every one concerning the Worship we owe and ought to have to that all-perfect Being; and doth so encourage Men to worship God, that they are so far from being ashamed thereof, that they are ashamed not to do it, having for certain no better reason why they should not. They see it the general Opinion and Practice of all Men. This doth maintain a general Sense of God in the World, and oft­times doth much good, and the World would be much worse (as bad as it is) if it were not for those publick Acknowledgments and Worship in Prayer and other Offices performed to him. Besides the sight of so many Persons, even as many as can assemble together, worshiping God at the same time, puts us in Mind, as being the most natural as well as commanded sign (more than any words) that God is absolutely Supreme to all, above all, that he knows all is relatively good to all, the common Parent, Sustainer, Benefactour, Friend to all. This makes us the more to attend to the Greatness of God's Perfections, and to have a more magnificent Opinion of him, more to admire him, love him, fear him, obey him, or in one Word to worship him. The Publick Worship therefore [Page 106] is a thing most sutable to and required b [...] God's Greatness and Excellent Majesty, th [...] is, it is the best sign of our Opinions of Al [...] and Obedience to him for his infinite Per [...] ctions. It is an Augustness and Magnificen [...] he [...]s worthy of, nay it is infinitely below hi [...] but it is all we can do.

If all the Creatures in Heaven and Ea [...] could [...]eet together at the same time in son part of this material World, his Temple, t [...] fall down before him and worship him, t [...] pray to him, to praise him, to hear his Wil [...] profess Obedience to him, it would be [...] more agreeable to the infinite Excellency his Nature. And that this may be the E [...] fect of our Publick Worship, we are all [...] us to bring our Hearts well disposed and a [...] fected with Reverence, Honour, Love an [...] Praise, Trust in him, Obedience to him, wit [...] all the Parts of inward Worship before me [...] tioned, and to express and signifie those b [...] some or other of the most natural signs e [...] Speech and Gesture, such as are compose [...] Looks, Eyes lifted up or fixed, lifted-up Hands, erected Bodies, bended Knees, o [...] which there are infinite. Natural, I say not affected. These Signs are the external Worship of God. And for to see a company of serious and discreet People with such Car­riages and Demeanour, is a very pleasing Sight, and draws easily to Imitation.

Long and fierce hath been the Contention and Strife amongst us concerning this external Worship, but too certain a Sign and Cause of the Decay and Neglect of the internal Wor­ship before mentioned. For those whose Minds are seriously and really taken up with so noble and high an Employment as the Contempla­tion, Admiration of God's infinite Perfecti­ons, a sincere and ardent Love, obediential Resolutions, Trust, Joy, Acquiescence in God, are very little solicitous concerning any the external Signs thereof, or seldom take any Notice of them but when and so far as they observe them to be any Hindrances or Helps in themselves or others to the internal things signified, which oft-times is very little and uncertain. Nevertheless no Men have more and more proper natural Signs of inward Worship or Devotion than they; no Mens Carriages and Demeanors more shew it than theirs. And as it is a Sign (I speak of fierce Contention about, not the Use of external Signs) so it is a Cause of the Neglect of the internal Worship of God. For it calls all Mens Thoughts and Affections from it, so that they hardly ever mind it neither in Publick nor Private. You shall rarely hear those Per­sons who are of this Temper spend one Mi­nute or two in any serious and affectionate Discourse concerning the Nature of God or his Actions, his Attributes and infinite Perfe­ctions, [Page 108] and his displaying of them in hi [...] Creation, Preservation, Providence or Go­vernment of the Universe, and consequently what Opinions and Affections become hi [...] Creatures that are capable towards him: [...] concerning the reasonableness of any Virtu [...] or Grace he hath commanded from its excel­lent uses in the World; in these things they are very ignorant and cold; and rarely, I say shall you hear from them these things, but for a Minute or two: But Disputes of many hours with fiery Eyes, and foaming Mouth▪ concerning Times and Places, and Garbs and Postures, the Signs and external Circum­stances of internal Worship of God. Moreover this habituates Mens Minds to little and sen­sible things, and makes them inept for those truly great and spiritual, unfit to apprehend and be affected with them: Whence they are filled with Superstition, that is, a great Zeal and Esteem for and consequently an Opinio [...] of the Acceptableness of those small things to God, and little or none for those spiritual things which are vastly greater. This is the Temper generally of the Vulgar even in all other Matters through Ignorance and Sensuality whereby they are affected with onely personal, sensible and persent good things.

The Controversie is not whether there ought to be any external Signs, and other not [Page 109] necessary or changeable Circumstances in publick Divine Worship: (for all among all Sects acknowledge and practice it, and can­not but do so) but whether there ought to be any instituted and commanded by any par­ticular Church which are not commanded in Scripture by Christ or his Apostles. The Af­firmative of which Question is undoubtedly true. And it is somewhat the more strange it should be doubted or denyed by any Socie­ty of Christians (if some may be so called) when they themselves find it plainly necessary to practice accordingly. For I do not think there is any one of the wildest of them who do not by consent and agreement, (contrary to which they will not permit any one of their Society to act) use external Signs of inward Worship and other not absolutely necessary Circumstances which never were command­ed or used by Christ or his Apostles. Which usage and practice, though it have not some Circumstances of a Law or Command: yet it hath the Power and Force thereof, and as much restrains Liberty. For Example, Some of those Persons who are of that Perswasion, and therefore say a Church hath not Power to command him who Officiates in the Church to wear a white Garment: yet they will not permit him to wear any other than a black as a sign of Gravity (though Linschot. Itineran. it is said in Japan they use white [Page 110] for a sign of Mourning, and therefore I should think of Gravity too & black for a sign of joy) or at least any other light or gaudy colour: they will not permit him the Garb of a Trades­man or a Souldier; none of which things are particularly any where forbidden or com­manded against by Christ or his Apostles: Nay it is more likely that in their Preaching they used the Habits of Men of their Profes­sion or Quality in their Country. So most of those Persons (for some I have heard af­firm the contrary) who will not for the same reason permit any Church to enjoyn kneeling at the Lord's Supper: yet they themselves will not permit any Man to take it in our Table or Meal Posture and therefore with his Hat on, which is not commanded against by Christ or his Apostles: Nay it is most likely it is contrary to the Example of Christ with his Disciples. For it is not much to be doubt­ed but that they took it in the Manner they used to discumb to eat, ( viz.) with their Heads covered according to the then Custom of that Age and Country. The like may be said of the Time, ( viz.) Evening, and of many other Usages.

The Jewish Church had always this Liber­ty and Priviledg, of instituting and command­ing things in the external Worship of God, so they were not contrary to any thing that God had commanded; and accordingly it was [Page 111] made use of in abundance of Instances, as hath been most evidently proved by some late learned Men: To which many more might be added, if this were a Place to discourse the thing so largely. The whole Synagogical Worship is one comprehensive Instance there­of, or else the Records we have of Moses's Law and the succeeding Ages of the J [...]wes Affairs are very deficient. There are many parts thereof which have positive Testimony of their Institution by the Governours of the Jewish Church; as the reading of their Haph­taroth or their Sections of the Proph [...]ts in their Synagogues every Sabbath day, which was commanded upon the Occasion of An­tiochus Epiphanes's prohibiting them the rea­ding of their Law, and was continu [...]d ever after with their reading the Sections of their Law when they had Liberty to do that. And yet the Jewes were a small People, and it was infi­nitely more easie to determine every Circum­stance in the external Worship of God for them, than for all the Christian World which is to comprehend all Mankind of infinite Variety of natural Tempers, Customes, and Constitu­tions. For which reason (to give one Example only) what is amongst us a universal Sign, Natural or by Custom (which most-what hath foundation in some natural Temper) of Ho­nour and Reverence, or the Absence of which is a sign of Irreverence and want of Honour [Page 112] to God in his publick Worship; this is no [...] so among other Nations, but it may be o [...] Contempt or some ill Quality. For Men t [...] uncover their Head amongst us is a sign o [...] Honour, and not to uncover it, is a sign o [...] Irreverence or want of Honour to any Per­son with whom we converse, or from who [...] we desire any thing, and therefore to God but it is not so among the Eastern People, the Chineses and Turks. Wherefore the covering of the head in Prayer is not except in some rare Circumstances to be permitted among us, but it may amongst them, as it is And consequently neither of them could have been universally commanded by Christ or his Apostles.

It is true this Power of the Church ma [...] be also ill used, and Constitutions in the exter­nal Worship of God may be such and so many as to hinder and not help his internal Worship; and so may the Legislative and Ex [...]cutive Power of every Government in many things be ill applied: but the Inconve­niencies or Mischiefs of taking this Power quite away are infinitely greater than those of the ill use of it, according to Reason and the Experience of all Ages; or else there had been no Government in the World before this. For usually, what hath been always the general Practice of the World hath been found by Experience to be better than its [Page 113] Omission, al [...] Circumstances considered. It is possible too that Constitutions may be so mischievous as to be sufficient Causes of Se­paration from any particular Church. And then only they are so when there are greater Mischiefs and evil Consequences of them than there are of Separation, and great indeed must they then be. Which can only be de­termined by Rev [...]lation, God prohibiting them, or by our own Prudence. The Igno­rance or the necessary or wilful Prejudices of some Men are strangely great, who easily make every Constitution, of little or no In­conveni [...]nce and sometimes even useful and convenient ones, a sufficient Cause of Sepa­ration. Which Perswasion or Temper tends most certainly and speedily to an utter Disso­lution of every Christian Society or Church; a truely great Instrument or Means of the Re­formation and Happiness of Mankind. For there will hardly ever be any Constitution which will long have the Approbation of all. But enough of this in this Place.

I shall only moreover very briefly mention some few general things concerning these Constitutions in external publick Worship with all due Deference and Submission.

As first and principally that they be such as may have more good Consequences than bad, more Conveniencies than Inconvenien­cies; I mean universally in respect of Sub­ject, [Page 114] Degree, and Time, or of Extension▪ In­tension, and Duration. I know this is a Con­sideration of vast and unlimited Extent, but I am well assured that there is no other abso­lutely universal Rule of all our Actions. And there are but two Ways to know what is so, (viz.) Testimony divine and humane, and Reason. Or but one, (viz.) our Reason in­formed by Testimony and Prudence: that is, by others or our own perception and sight of things. If God hath universally by un­doubted Revelation to others or our selves commanded or forbidden us any Action, we may be sure that always to do or abstain from it hath most Conveniencies, and is the best, though possibly to our Prudence there may appear sometimes the contrary. But if there be nothing in Revelation, our own Rea­son must comprehend as well as it can all good and bad Effects or Consequences of any Action or Omission of any Action, making all just and prudent Use herein of humane Testi­mony, and direct us to chuse that which hath the most good and the fewest evil ones. There is no Action whatsoever, except the Will of the last End, viz. the Universal good, in which alone formal Virtue and Rectitude is to be found, which hath not both. And therefore we are not presently to throw away a Constitution or Law because we observe some one or more Inconveniencies in it to [Page 115] some Persons at one Time, nor to receive it because we take notice of some few Conve­niencies: but we are to comprehend all of both as far as we can, as to Persons, Degree and Time, and accordingly determine.

But Secondly, One very general Sign or Instance (yet possibly not without its Excep­tion, as sometimes in case of many good mens very zealous and sierce opposition through ignorance, or bad mens through perversness, and of complyance with other Churches) that a constitution in the external Worship of God is of more good Effect than if it were omitted, or than another in its Place, is it's Tendency the most in those present Circum­stances to beget and increase both in us that use it, and in others that see it, the internal Wor­ship of God: (viz.) the most perfect or best Knowledge, Apprehensions and Opinions concerning God, his Nature, Will and Acti­ons, the greatest Admiration, Honour and Reverence, Love, Gratitude, Desire, Trust, Joy, Obedience and Imitation of God, and conse­quently the most perfect inward Holiness, Righteousness, Virtue of Soul in all particu­lar Branches and Instances: in four Words, the most sincere, universal, vigorous, and constant Holiness. And this is that which is or should be principally meant by their being for Edification. And as for the precise notion [Page 116] of decent or decorous, It is nothing but a Thing's being a Sign of some useful or com­mendable Quality in us; as contrariwise an indecent thing is that which is a Sign of some imperfection within us either natural or mo­ral, as imprudence, rudeness, irreligion: but more ordinarily of that which is natural, o [...] that which is rather only contemptible than hateful. And it is principally in order to edifi­cation by good Example.

Some of the most considerable Ways or Means how we may come to know what ex­ternal Signs or any other Circumstances do most tend to this Effect of Edification, are;

First, A most sincere and generous Love [...] this internal Worship of God in the Consti­tuters themselves, and a hearty and fervent Desire to beget and propagate it in Men al [...] they can, and consequently to aim at it and propose it to themselves in all their Constitu­tions, and that the most immediately they can and the shortest way. I say, the most immediately and the shortest way: For it seem [...] to have been a frequent mistake or non-at­tendance in some who have really desired and intended the promotion of this internal Wor­ship of God which may be called Piety; tha [...] they have applied themselves to those mean [...] which are so indeed but in small degree and [Page 117] very remote, and therefore uncertain, and take up a great deal of time and pains which might have been elsewhere better employed for the same purpose. They require so much time and constancy to drive them through a long train of successive causes to their end, that men seldom have the patience or list to pursue them so far, but sit down and rest themselves and are well pleased with the means themselves, forgetting or neglecting the end of them. We are not to take pre­sently and make use of every real means which may effect our proposed end: but only those which will the most speedily and fully do it, and even of those, the sewest we pos­sibly can. It is also certainly one of the best Ways to obtain an End by any certain Means, to have it perpetually and only in our Mind and Intention when we are using that Means. Like as it is a most probable Means to hit the Mark to have it steadily in our Eye, or to come to a certain Place to have it as frequent­ly in our Thoughts as needs, whither we are going. And in truth the neglect of this seems to be one of the most frequent Causes why in many particular Churches, as the Church of Rome, they have so many Con­stitutions and Rites either perfectly useless to this great End of the inward Worship of God, and universal Holiness of Soul; or so little and remotely subservient thereto that [Page 118] either they have seldom attained it, or it is not worth the trouble of the Governor and Go­verned to constitute and observe them; or finally they are contrary thereto, and more Obstructions and Hindrances thereof. Other meaner and more puerile or vulgar Ends and Designs, as Beauty, Ornament and Pomp; or sometimes wicked and selfish ones, as Honour, Power and Wealth have interposed and quite intercepted the End above mentioned. Not but that I think they all of them may honestly and prudently be adhibited in some degree in order to that End: but we are to scorn that such mean things should terminate our View, and be the ultimate end of our Constitutions.

Secondly, A second means to know what external Worship constituted tends to the promoting of the internal Worship of God is the most exact Knowledge of humane Na­ture we can get: to know what external Signs or other Circumstances of the inter­nal Actions or Operations of our Minds do most naturally cause them in us: which are exceeding various according to the Variety of Tempers, Usages and Constitutions of single Persons or whole Nations, some there are which may be general and well near uni­versal. And here we must use principally our own Reason, Experience and Observa­tion [Page 119] both in our selves and others. We may also make use of others Observation and Ex­perience, and consequently their Usages and Constitutions, as it follows in the next Par­ticular. For what may be further observed in this, I refer the Reader to what he will find in the latter end of this Treatise, (viz.) concerning the due Qualifications of the ex­ternal Signs both of Sense and Operations of Soul in Prayer.

Thirdly, A third Means is all Testimony both divine and humane, whether we have it from express Words and Injunctions as in Scripture Commands or Canons of Coun­cils, &c. or from Examples and Practice. Which Testimony is so much more valuable as the Persons are more sincere in the End be­fore mentioned, and more prudent and di­screet to know and observe the Means which will best attain it. Moreover it is carefully to be observed whether their Testimony be concerning the same thing to be constituted, i. e. the same or rather the like in all Cir­cumstances which may alter the case. Whe­ther that the Circumstances be not so diffe­rent, as that that external Worship which was then and there for Edification or pro­moting of the internal Worship of God, or universally of more good Consequence than bad, be not so now amongst those who are [Page 120] to make use of their Testimony. Particular respect must be had to the Extent of the Constitution, whether it were to all Christi­ans of all Places and Times, or directed only to a particular Church and for a certain time. And here in the first place comes in divine Testimony, any Consti [...]utions to all Christi­ans made by God himself, which are un­doubtedly to be perpetually observed as tend­ing to the true end thereof before mentioned. These, if there be any besides the general one of Decency and Order, are to be sought for in the New Testament. Next may be taken notice of all the particulars of the exter­nal Worship of the Jews appointed by God himself also in the Old Testament: where all Circumstances are to be considered before they are imitated, and whether there were not some peculiar ones which made them ne­cessary then, or very subservient to the in­ternal Worship of God or other good Effects, the which now being wanting may render them useless or of more bad than good Ef­fect. It is certain, most of their Constituti­ons in their external Worship were of this kind; as all their Sacrifices, their distinction of Meats, their legal Uncleannesses, their Festivals, &c. It is as certain that some of them were such as may be well imitated by most Christian Churches now, in order to the aforesaid Ends. As a setled Maintenance for [Page 121] the Officers of Religious Worship, and per­haps their Age when they should be admit­ted to minister in those holy Offices and their number, and abundance more. A great many of them have been by way of imita­tion introduced into very ancient Christian Churches some sooner some later, as much of the Situation, Division, Form of our Churches and Church-yards in Imitation of their Temple; The Habits of those who offi­ciate in Religious Assemblies, Caps, Hoods, Surplices, Cassocks, Girdles seem to have been in Imitation of the Priests Bonnet ( [...]) of the Ephod or half-Coat ( [...]) of the Robe as our Translation calls it, ( [...]) of the long Coat ( [...]) of the Belt or Gir­dle [...]. The Canon for all persons com­municating three times in the year at least seems likewise an imitation of the Jewish Law, that all Males should appear three times in the year before the Lord in Jerusalem. There are others yet which might be named of somewhat more consequence. The Church of Rome have had some Rites possibly with no bad intent at first from the Heathens among whom the Christians for many hundreds of years lived promiscuously; as their sprinkling Things and Persons with their holy Water. Villas, Domos, Templa, totas (que) Urbes aspergine cir­cumlatae aquae expiant passim, saith Ter­tullian Tertull. de baptis. of the Heathens.

Lastly, may be observed the Constitutio [...] of external Worship in all particular Christian Churches from the beginning to th [...] time: and more especially the most ancient, an [...] therefore in those which were founded an [...] governed by the Apostles. Where again [...] Circumstances are, as is before said, to be co [...] sidered with Reason and Prudence before u [...] proceed to Imitation. We are not to thi [...] presently that every Constitution or Practi [...] we meet with in every Urban or Provinci [...] Church, nay in many or most, is to be imit­ted in ours. Many might there be very la [...] ­dable, and which then might the most obtain the Ends so often mentioned, which [...] our Circumstances may not, but be usele [...] or may hinder, or in general may be of ve [...] much more ill consequence than good [...] particularly, their Quantity or Quality [...] Fasting, Plunging in Baptism, &c. in whic [...] things there is great Difference to be mad [...] meerly upon the account of the Climate lived in. The indiscreet and promiscuous Re­tention and Introduction of Constitution may well be one cause of their too great Mul­titude and Un [...]difyingness.

And I do not see why a Bishop of Londo [...] with his Clergy, or an English Synod ma [...] not be as well instructed in the means jus [...] now suggested and all others, to know what Constitutions a [...]e of best Effect, and most for [Page 123] Edification to their own Church in their Circumstances, as a Bishop of Hippo or Con­stantinople, or a Carthaginian Synod to their Church in theirs: but much better sure may they constitute for their own Church than these can do. And particularly, I hope, it is not impossible, but that in Conjunction with their use of these and other Means, especially the first of sincere Intention, they may also have some special Influence of God to direct them: I am sure it is but too much their own fault if they be not as capable of it as other Christian Churches have been.

Thirdly, It seems of most good Effect, and particularly most conducible to the Promo­tion of the internal Worship of God, that there should be some external Signs thereof, or some other (besides those that are abso­lutely necessary, as Time and Place) Circum­stances constituted; but not many. The good Use of some to be constituted is a con­stant standing sensible Testimony of the pub­lick Opinion of wise and good Men concern­ing the internal Worship of God; what Ho­nour, Love, Obedience, &c. we ought to have towards him, and how we ought to shew and express it by the most sit and proper Signs; not only in those few that are constituted, but also by all other which our own Prudence shall determine. Those few are [Page 124] but for an Example of our inward Affectio [...] and external Behaviour, and for a Directi [...] to our general Practice. Further, The fe [...] external things that are constituted may [...] somewhat helpful really to introduce and [...] up in us the due inward Operations of o [...] Souls to God, as hath been before observe [...] Further, It will prevent at least some perfo [...] appearing to others to be utterly neglige [...] and careless thereof, to be senseless or ec [...] temptuous of them, and consequently [...] offending our Brethren, both grieving an [...] displeasing the more pious, and drawing t [...] more weak and indifferent in Piety to [...] Imitation of the like Irreligion and Prophan [...] ness. And however Men for a few ye [...] may be so serious in the Worship of God [...] not to need this Help; yet in a Nation [...] Church after some time of settlement the [...] will be found to be need enough, as the [...] seems to be in this very prophane Age. [...] the mean time it can do little or no Hurt [...] them who may think they do not, or ma [...] not really want it. If none of these exter­nal Circumstances of Worship be instituted then they must all be left to the Desire an [...] Advice only of the Publick, or of each par­ticular Governour of any Religious Assem­bly, and consequently to the Judgment and Choice of every particular Member, though never so ignorant and bad. But I believe it [Page 125] doth now by Experience appear (and whe­ther it will ever be otherwise in larger Churches, especially God knows, when in Liberty and Peace) that a very great number of Persons are not yet so inwardly Religious as to abstain from many indecent things, and some which are Signs of sottish Irreligion, contemptuous Prophaneness and Pride; or to follow the Advices and Intreaties and Ex­amples of their Superiours, especially Eccle­siastical though of acknowledged Prudence and Piety. Nay I think at this time in this Nation Persons are generally disposed rather to do clean contrary even in things manifest­ly enough of good use, and which it would become Prudence, Piety and Charity to ap­point. Which Humour seems still to be of the growing side, and is just the contrary Extreme to the receiving all Institutions, though manifestly hurtful or useless, with Ve­neration. Which one consideration may afford a sufficient reason for some diversity of external circumstances in the Celebration of the Lords Supper even from the practice of our Lord himself and his Apostles. Jesus himself is not now present to distribute it. Nor are the Communicants, Apostles, to re­ceive it. There was no need of commanding any external rite to help their seriousness, at­tention and affection, or to secure them from neglect or contempt.

But as it seems to be of very good Conse­quence to constitute some things in external Worship, so it seems best to constitute bu [...] few, (how few Governors must determine especially if they be such as do in themselve [...] strongly affect the Sense, or excite much th [...] Passions of Admiration, Love or Delight, or take up much Time and Pains: that s [...] Mens Attention be not taken off from the in­ternal Worship of God. It is certain the [...] may be so many, so garish, so operose and so long as to take up all a Man's Attention, plea­sing the Vulgar especially in the same manner as some things in a Comedy do. As if [...] Man should be obliged to cross himself at eve­ry Verse of Scripture read, or to say, Lor [...] have mercy upon us, just thirty times, and Hallelujah ten times, as I think it is reported of the Russians of the Greek Church. Nor seems it less advisable, that the few things which are constituted be of great and mani­fest good use, and particularly for Edification, that so those who enjoyn, teach or use them, may the more easily justifie them and not spend too much time in dispute about them, and those who are enjoyned them, being without scruple, may the more chearfully ob­serve them. This will also prevent their too great multiplication, of which there is danger in some tract of time. For if any be admitted for the reason of some small though real con­venience, [Page 127] it will make way for all those (and they are none knows how many) which can alledge as much.

Fourthly, It is undoubtedly best that the Persons who constitute and appoint should be not the People, who are generally so ignorant and selfish: but the Governors of each Church, who are generally more wise and generous, of more publick Spirits. The larger the Church also the better, for by that means the Constitutions are of greater Authority, and more freely observed; generally also they are both wiser and fewer, as being made by a greater Number of wiser and honester Persons, and those of different Apprehen­sions and Tempers, and then as being to fit a greater Number of Persons. The same may be said of Articles of Belief.

The Conditions of Communion both in Doctrine and Discipline are likely in equal Time to be far more numerous and of less consequence in lesser Churches, such as some amongst us affect and contend for, than in larger▪ such as Diocesan, Provincial, Natio­nal, and if it were possible, one Universal Church; and consequently there will be less of Liberty in them. It is true, the wisest and best men are not the greatest number: But yet it is more probable that more of them should be found in a greater number of men [Page 128] than in a less. Nor is it unworthy our obser­vation, that among many other inconvenien­cies which may be mentioned, there seem [...] [...]ar greater danger of a greater and speedie [...] corruption of the Christian Doctrine in [...] vast number of little Independent Societies whereof some, if not most would consist [...] very ignorant and weak persons; than in [...] smaller number of large ones.

It is notoriously true indeed, that th [...] Church of Rome hath monstrously swelled the bulk of Articles of Doctrine and Rite [...] of Discipline into hundreds, whereof a gre [...] number are false or doubtful, useless or mi [...] ­chievous; but it is to be considered that the [...] have been breeding and multiplying man [...] hundreds of years. But so much for this n [...] altog [...]ther a Digression.

Moreover, it may be observed that thi [...] Publick Prayer, though made by many tog [...] ­ther, yet may be for one private Person. [...] is not necessary that what is here praye [...] should be the Wants of all, but they may al [...] join in their Prayers for one. And therefore it may here be advised, that if in any Praye [...] something happen to be said which doth no [...] concern us, yet supposing it to be true and just, we may join in the Prayer for them wh [...] do want it, be they who they will in the Congregation. Though we do not know the particular Person, God doth. And so [Page 129] may it be in an Acknowledgment and Confes­sion of Sins. A Man may use it thus: ( viz.) though he himself should be guiltless, yet he may acknowledge that those are Sins, and are to be acknowledged and confessed by those that are guilty whosoever they be in the Congregation. The like is to be done in Thanksgiving, and in singing of Psalms which usually contain these and other parts of a Prayer before mentioned. The Psalms also are always to be recited as a history of the thoughts and affections and condition of some holy and devout person though one should not have or be in the like himself.

SECT. V.

V. A Fifth Distinction of Prayers is usu­ally taken from the Persons concern­ed. And so a Prayer, at least many of the Ingredients in it, may be either for ones self, or for other Persons, whether the Prayer be Publick, Private or Secret. Thus our Petitions and Thanksgivings and Acknow­ledgments may be for the whole Creation, for all the Inhabitants of this Earth all Man­kind; we may petition and thank God for his Goodness to us and to all Men, to the Church or Christian Society, to the Nation of which we are Members, to the Parish or Place of our Habitation, to the Family in which we live, [Page 130] to any Society to which we any way belong to, our selves, or any other part or parcel of God's Creation capable of receiving any thing from God, and acknowledging him for it according as their Wants and Capaci­ties are. And the greater the Number of these is on whose behalf we pray or give thanks, the more comprehensive and ex­tended, the more fervent and enlarged should we be therein. And so it should be in our Prayers for those upon whose good the good of others much depends, and whose good is a more comprehensive and diffused good, such as Governours of all sorts Civil and Ecclesia­stical, and any Persons who have Riches, Power, Wisdom, and Knowledge, or any ability to do good, that they may have an an­swerable Goodness. This kind of Prayer is especially fit for Publick Prayer.

Thus I have dispatched the Second ge­neral Head, ( viz.) some of the sorts of Prayer.

SECT. I.

III. WE proceed to the Matter or Con­tents of Prayer, or Petition, not of a Prayer, which as we have said consists of Petition, and many other Parts, as express Acknowledgment of the Divine Perfections, &c. which we have men­tioned.

There are in General but two Qualifica­tions of our Petitions or the things we ask.

First, That they be just and righteous, or that it is just and fit they should be given us; that is, procurative of or at least consistent with the greatest Good of the whole Uni­verse.

Secondly, That we want them. If the things be not just we ought not to ask them, and if we have them already we need not, though the continuance of them we may.

Now the things which it may be most just for God to give, and which we may at some time or other want, may be such as these. [Page 132] The principal thing to be asked and the greatest good that we can ask, or God give, is our greatest Perfection, ( viz.) Holiness, Righteousness, Goodness, sincere Conscien­tiousness, a good honest Mind and Heart, Virtue, Grace, as it is usually called. All which signifie the same general thing with some small Differences, ( viz.) a Will habi­tually inclin'd to a Man's Duty, to what is right, what his sincere Conscience or Judg­ment of Right or Wrong directs him to, and commands him. We are to ask and beg of God most earnestly as the greatest Boon he can give, that he would beget or ingenerate in us Grace in some considerable degree, (for all Men have, it is likely, some faint and little one already; the worst of Men hath hardly quite extinguished this Tendency or Appe­tite after Righteousness) that he would in­crease and augment make it more vigorous and strong in us, and at least to be so strong, as to be prevalent over all our other Appe­tites and Inclinations, That we may habitu­ally more desire, will and love Holiness than Riches, Honours, all sensual Pleasures and Delights, finally, than all things the Heart of Man can desire besides: Nay, that we may love it in such manner and its great In­stance Universal Love with its Object the greatest good of the whole Universe, as to love it only, and in all other things; or all other [Page 133] thing [...] for its sake; that they may make us more holy, universally charitable humble, &c. or help us to obtain the Ends thereof, that they may make us more to be good, or to do good. Further, that God would make us more univer [...]ally and more constantly so in all things and to our Lives End: That God would quite extinguish and mortifie in us the Inordinacy and Immoderacy of all our Appetites and Affections, that is, our Lusts: That our Affections may never be to any other Object whatsoever ultimately and for it self, and never beyond its due Measure; but habitually always for the End, and in such Measure as that we may do the most good, save our own Souls, (that is, bring them to a State of the greatest Perfection and Happiness) and please God. That our Af­fections inordinate and immoderate may cease so to be, and be turned ultimately to and in the highest degree placed upon Holi­ness and the things so often mentioned, to which we were before but too dead and cold; that is, that we may be converted and re­newed. That God would give us to reflect seriously upon the Badness and Sinfulness of our past and present Tempers and Actions, to be sorry heartily for it, to hate and detest it inwardly between God and our Con­sciences in the highest degree, and resolve to break off such courses, praying to God im­portunately [Page 134] for his help so to do, and that we may be forgiven for Christ's sake all that is past; that is in one word, that God would give us Repentance.

Some of these things thus understood and such like may be expressed in Sentences of Scripture, thus▪

That God would grant unto us and help us, to present our selves a living Sacrifice holy acceptable to God, our most reasonable Service, and that we may not be conformed to this World, (to the wicked Manners thereof) but be transformed by the renewing of our Mind, that we may prove what is the acceptable and perfect Will of God. (Rom. 12. Verse 1.) That God would quicken us when dead in Trespas­ses and Sins, and walking according to the Course of this World. ( Ephes. 2. Verse 1.) That we may put off concerning the former Conversation, the old Man which is corrupt ac­cording to the de [...]eitful Lusts, and be renewed in the Spirit of our Minds, and put on the new Man, created after God in Righteousness and true Holiness▪ (Ephes. 4. Verse 22.) That we may deny all Ungodliness and worldly Lusts, and live righteously, soberly and godly in this present World: We especially to whom the saving Grace and Favour of God by Christ hath ap­peared and been made manifest, ( Titus 2. Verse 11.) That we may cast off the Works of Darkness and put on the Armour of Light. All [Page 135] Virtues commended to us by Christianity, which gives us so large and clear a Know­ledge thereof. And walk honestly as in the Day, not in rioting and drunkenness, &c. but put on the Lord Jesus Christ (that is, his Tem­per and Spirit which he was of and which he taught, a Temper and Life according to the Doctrine and Example of Christ) and make no Provision for the Flesh, to fulfil the Lusts thereof. (Rom. 13. Verse 12.) That as Christ's or as Christians we may crucifie the Flesh with the Affections and Lusts. (Gal. 5. Verse 24.) In this and such like manner we may conceive, express and signifie our hearty unfeigned eager Desires, that God would make us in general holy, righteous, good, conscientious, honest, virtuous, regene­rate, converted, renewed, penitent, and keep us so, and make us more and more so to our Lives end.

But this in general may most often not suf­fice: but we may proceed further to the ge­neral Instance or Subject of Righteousness, ( viz.) Universal Charity or Benevolence to all the Universe, God and all his Creation; and then to particular Virtues, which are but so many Instances or Instruments of Universal Charity.

As Love to God for himself, as a Being in­finitely perfect, and most capable of Happi­ness, and therefore rejoycing that his Per­fection [Page 136] and Happiness is so great as to receive no Addition. Further, to love him without any reference to our selves, separately, but as a Being infinitely good and benign, and using all his other Perfections of Power and Knowledge to do good with to all his Crea­tion, of which we have a share, even all that we have that's good, being the Effect thereof; nay all evil things (absolutely in themselves considered) to any particular Creature are permitted and disposed by him for the good of his whole Creation, and therefore all things that are come from his Goodness. And this is that very Perfection of Righteousness and Holiness and its only Instance Universal Love and Benevolence in God, which we before were to desire for our selves; and when we pray to God that we may love him, if we have but a tolerable distinct conceit of him, it is principally that we may love Righteousness and Holiness, Universal Beneficence and Love it self. For these are the principal Attributes of his Na­ture; God is Love, and he that dwelleth in Love therefore dwelleth in God. Pray we there­fore to God that he would work in us a sin­cere strong habitual Love to himself, that we might love him with all our Hearts and Minds, and Might and Strength and Understand­ing. (Matt. 22. Verse 37.) And that he would direct our Hearts into the love of himself. 2 Thess. 3. Verse 5.

Next to this may follow Charity: which more precisely signifies Love and Good Will to all Creatures. To do which to each par­ticular with the limitation of its desert; i. e. so as is most consistent with our Universal Love to all, and as far as we see effective of the greatest good of the whole, is the true notion of Justice, or giving to every one his due. I say to all Creatures within our Cog­nizance, according to our Knowledge of them, to the holy Angels, holy Souls de­parted hence, all Mankind, to all Christians, our own Country, Town, Family, Rela­tions. We are to apply our general Will and Power of doing good to the whole by doing good to each particular, as we are best able and can best reach; and this all the ways we can; which being the various kinds (distinguished by Means or Parts or other Logical Respects) of doing good, or of Cha­rity (as is before said) are so many Graces or Virtues. Pray we, therefore, that God would make us just, merciful, compassionate, cha­table in Alms-giving, candid, covering of faults, most ready to take notice of and com­mend what is good, to pass by and conceal what is bad in men, patient, forbearing, forgiving, liberal, hospitable, ready to vi­sit, relieve and comfort the Sick, those in Want, the languishing in Anguish, Pain and Grief, to contribute what we can to, and re­joyce [Page 138] in the good of any one, particular in others Plenty of the good things of th [...] World, so long as they would use them we [...] But especially to instruct, exhort, encourag [...] give them good Example, wish they mig [...] use all good things well, and not be [...] unworthy and undeserving of them th [...] neither God, nor good Men may think it [...] they should have them; to adventure our o [...] Credit and good Opinion among others, an [...] our Ease, if it be necessary, for the Disco [...] ragement and Suppression of Vice.

Some of those things we may express i [...] the Words of Scripture. That we may s [...] fer long, be kind, envy not, vaunt not [...] selves, not be puffed up, &c. (1 Cor. 13. Verse [...] Further, that we may be inspired with th [...] most self-denying Temper, refusing our se [...] Pleasure ultimately and absolutely; consequen [...] ly that our Corruptions or Lusts, that is, a [...] our selfish and immoderate Appetites and I [...] clinations, which are corrupt, might be clea [...] sed and mortified, such as Malice, Hatred, Revenge, Anger, Wrath, Pride, Ambition Vain-glory, false self-Conceit, Covetousness Affectation of Superiority in any thing, [...] Equality, Liberty, Desire to be feared, su [...] unto, Contemptuousness, Obstinacy, Self▪ Will, Peevishness, Envy, Slander and De­traction, Intemperance, Luxury, Lascivious­ness, Chambering and Wantonness, Immo­derate [Page 139] and Inordinate Love of Games, bodily [...]r mental Exercises and Actions, &c.

In words of Scripture, That we might not [...]lfil these Lusts of the Flesh, ( viz.) Adultery, Fornication, Uncleanness, Lasciviousness, Ha­ [...]ed, Variance, Emulation, Wrath, Strife, Se­ [...]tions, Heresies, Envyings, Murders, Drun­ [...]enness, Revelling and such like; which things whosoever do shall not inherit the Kingdom of [...]od. But that we be filled with all the Fruits of the Spirit, Love, Joy, Peace, Long-suffer­ [...]g, Gentleness, Goodness, Faith, Meekness, Temperance, Galat. 5. Verse 16. &c. That all [...]itterness, Wrath, Anger, Clamour, Evil­speaking and Malice may be put away far from us, [...]nd that we may be kind one to another, ten­ [...]er hearte [...], forgiving one another even as God for Christ' [...] sake hath forgiven us. Ephes. 4. Verse 31. That we may add to our Faith Vir­tue, Knowledge, Temperance; Patience; God­liness, Brotherly-kindness, Charity, that these things may be in us and abound; that as Christians we may not be unfruitful in the Knowledge of our Lord Jesus Christ. Pet. [...]. 1. Verse 5.

Further still, In order to all these pray we for other excellent instrumental Graces or Virtues, as that God would cause us to ad­ [...]ire his most excellent Nature and Perfe­ctions, to imitate him in what we are capable [...]nd ought, to resemble him, to be perfect as [Page 140] our heavenly Father is perfect, but especiall [...] Holiness and Universal Beneficence, that [...] may be holy as he which hath called us is [...] That he would grant us to obey him sinc [...] ly, resolvedly, universally, that he w [...] give us an obedient Heart, and consque [...] be universally holy, righteous and go [...] and practise all manner of Virtue, and e [...] cially in the hardest Lessons; when i [...] his Will we should undergo any Evils or [...] flictions, then presently to comply wit [...] [...] Will, and to submit ours to it, nay perfe [...] acquiesce in it, nay out of choice to make [...] Will to be ours. That also God would g [...] unto us to trust in him, have Faith in [...] and Dependence upon him; to believe w [...] soever he teacheth us; willingly to [...] our Applications to him as our best F [...] upon all Occasions; to acknowledge [...] stantly that whatever inherent Strength [...] Ability in any kind we have, we ha [...] from him; to be heartily thankful to [...] for all good things; to rejoyce in his F [...] which cannot be had without Holi [...] which when we have, we have all we [...] wish or desire in Effect, and we need as [...] trouble our selves about any thing but [...] ing our selves in all dutiful Demeanour [...] Temper towards him, as the innocent and [...] dient Child of a loving Father.

Further still, In order to the obtai [...] [Page 141] [...]nd practising these and all other Virtues and [...]races, we may put into our Prayers that [...]od would bestow upon us both natural [...]arts and supervenient Gifts; That he would [...]ake us knowing and wise, furnish our under­ [...]andings with the Knowledge of many and [...]f the most excellent things, especially spiri­ [...]ual; and more especially that he would di­ [...]ect us to the Knowledge of the Truth, and [...]rue Goodness of things; That we might [...]ot be foolishly led away with things that [...]re false, erroneous, vain, trifling, swelling [...]nd puffing up, and much pleasing sometimes [...]or the present, but of little Profit to our Selves or the World, which make us little [...]ruitful in good Works to others, and con­ [...]equently the least acceptable to God. Pray [...]e that God would illuminate our Minds and make us clearly to discern things, espe­cially spiritual things, such as are Truth and [...] Goodness, the excellent and invaluable effi­ [...]cacy of Holiness and all Virtue to make our Selves and the World happy, the Mischie­vousness and consequently Unreasonableness of Sin, and the real Contemptibleness of all other Qualities in compare with Holiness, and that we might be affected accordingly; that is, that God would spiritualize our Un­derstandings and Affections. Particularly that he would give us to apprehend and un­derstand and consider, there is the greatest [Page 142] sincerest constantest Pleasure and Satisfacti [...] in a holy, virtuous, wise, and consequent [...] godly Life and Temper (that is, in Imitati [...] of and Obedience to God:) much naturall [...] especially after much use, and we know [...] how much by the Influence of the Spirit [...] God; that this will give us great Con [...] dence and Comfort in the Day of Death [...] Boldness, Joy and Triumph in the Day [...] Judgment, when shall be seen so many tremb­ling Knees and amazed Countenances of th [...] haughtiest Sinners, and finally, that it cer­tainly fits us for and leads to a most perfec [...] and happy Condition or State of Life here­after. That God would give us, I say, ofte [...] to think of, consider, apprehend, be affected with and feel these and any other Motives to [...] holy Life.

Add we further, That God would bestow [...] upon us a sober, considerative, advised, cal [...] Mind, as a great preparation for Wisdom an [...] Virtue. Pray we, That God would instil [...] into us the most generally useful and instru­mental Graces of a most ingenuous impartial [...] sincere Love of the Truth, and more particu­larly a sincere Love to Christianity, as [...] Systeme of the most certain and useful Do­ctrines. That we might believe most firmly and with a sense of their Excellency, Subli­mity, Nobleness, Delightfulness and Useful­ness, all the things that are therein taught [Page 143] and delivered; and most especially those concerning our Tempers, Lives and Actions; that we may be hearty not superficial Belie­vers. And in order to this that we may the more mind and love these things, Pray we that we may have a very great Admiration of and Love to the excellent Qualities of our Saviour Jesus Christ, his mighty mira­culous Power and high Favour with God, [...]ay his being united so intimately to God or the Divine Nature, his great Wisdom, his [...]ncomparable Holiness and Goodness and Vir­tue in the highest degree; particularly that of his Charity, (and so of all other parti­cular Virtues) to us and all Mankind, his being so great a Benefactor to us as he hath been in revealing and confirming so many excellent, sublime, noble and useful Truths and Doctrines to us; in going through the most calamitous Life and Death, to give us an Example of the most perfect Virtue and Holiness, and thereby meriting and procu­ring for us the Remission and free Pardon of all our Sins, or our Justification in case of true Repentance and Amendment; in his procu­ring for us Grace and Assistance to repent, amend and be converted, which is in some measure afforded to the worst and the most negligent; Finally, in being the Author of Eternal Life to us by thus bringing us by his Grace and Merits to be good and to be par­doned, [Page 144] and consequenntly not to be unmeet to enter into a State of great Perfection and Happiness after Death and the final Judgment of all Flesh, of which he shall be the Judge and the Distributer.

After these may follow the things, which for the most part are useful and subservient while we are in this Life (and some of them proper thereto) to make and keep us good or make us better, or any way enable us to do more good, to execute our Goodness more immediately or remotely. Such as are long Life, especially till we come to be good, to be converted, to repent; that we may have the Experience of our own Sincerity and Strength in Goodness, be profitable to the World by our good Example, as we have been but too mischievous and hurtful, it may be, by our bad one, have the Joy and Comfort of this both in Life and Death, as also from a reasonable and just confidence and assu­rance of God's Love and Favour both here and hereafter.

Again, Health, Freedom from Sickness, Diseases, Distempers, especially those which may indispose and disable us from being wise and good (as many do) and which may incline us to what is weak, imperfect, bad, either immediately, or by the Use of Means for their removal.

Further, Peace, a State of good-will of all [Page 145] Men towards us and towards one another, a good Government, good Laws, good Magi­strates, good Neighbours, Power and Ma­gistracy our selves, according to our Integrity and Ability to use it as well or better than others, which sometimes our but allowable Modesty and just Opinion of our selves, and especially our well disposedness to use it well, for the good of others, may permit us to de­sire and oblige us not to refuse. Add hereto Liberty, Honour, Good-Name or Reputation, to be beloved, Friends, Relations, Riches, and all the Conveniencies of Diet Cloathing, Habitation, Servants, Assistants, Attendants, Freedom from hurtful Care and Solicitude and Temptation about worldly things, just and sober Recreations, which these Riches can and do use to procure. These general things and many more numberless particulars may be the Matter and Contents of our Prayer to God that he would give and grant them us, and most what in this order; but let us be sure that all be for the Ends and with those Considerations expressed or presumed that I have mentioned.

Behold then here a short Scheme of the general Heads of most, at least of those things which we may have need of either at all times or some time or other; and which therefore may be the Matter of our Petitions and Desires, when we pray or address our [Page 146] selves to God either ordinarily or extraordina­rily.

And here it may be observed first, That all these things some or other of them may be put into our Petitions, for any other Per­sons when we pray for them. For Example, We ought to pray for all the Universe, that God would make it perfect and happy, we may and ought particularly to pray as hear­tily for other Men as for our selves, that God would so dispose the Affairs of Mankind as to make Men more sincerely, generously, and constantly holy and good; That Men may more love and obey God their own and all the World's Maker and Benefactour, and imitate him more in the Universal Love of all, and right use of any Power or Ability they have derived from him. That Men may be more wise to understand and know the greatest good they can do for themselves and others, and the Ways how, and all things whatever which may enable them or help them thereto; That Men may more univer­sally obtain all the Perfection and Happiness their Nature is capable of, be more knowing, wise, prudent, holy, good, and in all instan­ces virtuous; and in order hereto, that more Men may be Christians, and Men which are so may be more so; That they may better understand the Doctrine and Contents of the Christian Religion and their respective Good­ness [Page 147] and Usefulness, and attend to and be affe­cted accordingly therewith, and therefore principally with its ultimate end and design, which is to make men holy and happy. That they may be free from Ignorance, Error, Su­perstition (a most mischievous sort thereof) Formality, Hypocrisie, Pride, Tyranny, Affectation of Equality and Superiority, Contention, Strife, finally from all ultimate selfishness. That Christians might be preser­ved from being deluded or drawn or driven by foolish, ignorant, erroneous, proud, ty­rannical, envious, vain-glorious, conceited, and self-seeking men. Many good things there are also which may be proper to others, to their Conditions, or Circumstances; as to all sorts of Governours and Governed (that the one may rule well, and the other obey) to Magistrates and Subjects, Parents and Chil­dren, Husbands and Wives, Masters and Servants. So also for whole Communities or Societies, some good things may be desired which are proper to them, as Unity.

It is to be observed farther, That the mat­ter of our Prayer or Petition may sometimes be all or more fore-named particulars briefly mentioned only, and sometimes, and that most commonly, but some of them enlarged. Those particular things which we most want, which are most reasonable, of whose good­ness we are most sensible; these, I say, may [Page 148] be more enlarged with variety of expressi [...] both of sense and affection to detain our a [...] tention longer and to raise our affections We may also take notice of the incentives [...] motives to our desire, such as the goodne [...] of God, his promises, the great goodness [...] the thing we desire in many instances, [...] necessity, and yet the difficulty of it by reas [...] of many hindrances: Insomuch that one or very few particulars may be the matter of very long Prayer.

Lastly, We may observe, That the Pe [...] tion for holiness, and righteousness, a virt [...] ous and good mind is always expresly tol [...] made before all others, or else it is to be p [...] sumed, that we already have it in such degree, that we may use the thing well we a [...] for, if it be a thing may be used ill. For [...] only have we no reason to hope that our desires shall be granted, but also we have reas [...] to fear that we shall be punished if we a [...] otherwise: it being either impudent bol [...] ness, or too wilful carelesness or ignorance [...] the nature of God so to do; as if he cared [...] what and to whom he gave good thing When Men ask amiss that they may consu [...] it upon their lusts, no wonder that they a [...] and receive not: Jam. 4. 3. The sacrifice [...] the wicked is abomination, how much more wh [...] he bringeth it with a wicked mind? Prov. 21. [...] Nay, it may be here added, that so far a [...] [Page 149] man is wicked, though he should pray for some things with a good mind, intending to use them well, so much less is the probabi­lity of his success, or that God should grant any thing at his request. For he that turneth away his ear from hearing the Law, even his Prayers shall be an abomination. Prov. 28. 9. i. e. so far forth and in such proportion as a man is disobedient to God and wicked, it is probable, God will reject and refuse his Peti­tions.

But this hindreth not (to remove an ordi­nary scruple) but that he that hath more badness than goodness in him, and therefore in general may be called a bad man, may pray and desire somethings from God. For first he may in somethings at sometimes, be well-minded, be a good man, and particular­ly in some of his Petitions, and therefore hath proportionable hopes of speeding: But Se­condly, there are other reasons of praying to God besides hopes of success. There may be other, and so many good effects of our pray­ing▪ that though we should have little pro­bability of receiving what we ask, yet it may be not only lawful but our duty to do it, ra­ther than omit it: as the Acknowledgment of God, of our dependency upon him, the sense of our wants, humility, the exercise of our charity, if our Prayers be for others, and the good example of all these to others, &c.

It is not surely unlawful for one that is more and much more generally bad than good, and therefore may be termed a wicked or bad man, to have good desires, to pray to God to give him his grace to repent and be better (which he may be so well-disposed at at some particular time as to do) and then his pardon for Christ's sake, to pray for relief in his distress, deliverance from evils, compe­tency of the good things of this World, God's blessing upon his endeavours, and all this that he may serve God comfortably, and do good: to pray for his Family or Children out of sense of his duty and natural affection: to bestow his blessing out of good nature, compassion, charity, gratitude upon the afflicted, his friends, his benefactors. Surely, I say, this is not unlawful, nay it is his duty: though at the time he doth thus he may in general be a bad man (yet in these his Prayers good) and so far it should be probable that at least some of these Petitions should be rejected or not granted.

SECT. I.

THe Fourth general Head of our Discourse concerning Prayer, is the excellent ef­fects, the advantages or benefits there­of. I mean of praying or a Prayer, not only of that one part of it called Petition. These all are to be so many reasons why we ought, and so many Motives to us to pray: for from the good effects of any action, are all the reasons and motives for its performance to be taken.

These Benefits may be of two general sorts, viz. (1.) To others, (2.) To our selves.

1. By our Prayers we may do good to others. For it may oft-times seem reasonable and just to God to bestow upon others what we ask and desire as we ought for them, upon the condition of our Prayers: so that if we had not prayed, God might not have given it. For this his hearing our Prayers for others may as reasonably be an Instance of God's Goodness and Benevolence to us as any other good thing, and it may be as great an Engagement to us to love and thank God; [Page 152] and as a Reward it may engage us more to acknowledge and depend upon himself (which are such excellent Means of making us good) and to proceed to love others, and to rejoyce in others good. Besides, if we be generally very good Men, this instance of God's Fa­vour to us in hearing our Prayers for others, will very much engage and encourage others to an Imitation of us, and to be good like­wise, that they may have the same Favour and Honour from God too. For a great Ho­nour sure it is, and a great sign of our being acceptable to him, when he is pleased to grant our Petitions, not only for our selves, but for others likewise, for whom, out of Love, Charity and Compassion we heartily pray.

It is true, God bestows upon us the great Favour of granting our Petitions, or hearing our Prayers for our selves, for Jesus Christ's sake: but it is upon the Condition of our be­ing holy and good. Upon this same Condition, for Jesus Christ's sake, he may and doth do us that particular Favour of hearing our Pray­ers for others likewise; that he may shew and declare how acceptable to him Holiness and Goodness is. And it was our Saviour's con­stant spotless and perfect Holiness, that meri­ted from God the Pardon of all our Sins, in case of Repentance, for his sake, and conse­quently all his Favours, and particularly the [Page 153] hearing of all our Prayers both for our selves and others. By which we may easily under­stand how God may hear our Prayers for one another, and that for Christ's sake.

We have store of Examples and Commands in Scripture for all Men, especially good Men, to pray for others: we have also there pro­mises that they shall be heard, and perfor­mances too, that is, the success recorded.

God commandeth Job's Friends to go to Job to pray for them, with their burnt Offe­rings, that God would forgive their rash and unadvised Speech concerning himself, out of Envy, Contempt or ill-Will against Job, it is likely: and tells them, that he would accept his Servant Job. Here God even forgives some sins of some few Friends, or rather omits some Punishment for them, upon Conditi­on of Job's Prayer, and for his sake; Job 42. Verse 7, 8, 9.

A great part of the Punishment of the Children of Israel for their sottish Idolatry in worshipping the golden Calf so soon after their coming out of Egypt, seems to have been forgiven upon Moses his Intercession and Prayer. For it is said, that God threatned to consume them, and to make of Moses a great Nation: but upon Moses's beseeching the Lord, that he repented him of the Evil that he thought to do unto his People. I say, God forgave a great part of their Punish­ment, [Page 154] not all: he did not utterly destory [...] consume them: though he did plague th [...] People too, because they made the Calf. An [...] this after he had prayed to God to forgi [...] them their Sin, or to blot him out of h [...] Book; that is, not to mind him, nor be fa­vourable unto him, nor to shew any kind­ness to him, as Men use to do to those who [...] they have once written down, to remember to do them some good as occasion shall offer▪ but afterwards blot them out again. W [...] may read these things, Exod. 32. from Verse the 10th, to the 15th, and from Verse 30 t [...] the end of the Chapter. And so again upon Moses's Prayer to pardon the Iniquity of the Israelites when they murmured against him, were seditious and conspiring to chuse a Cap­tain, under whose Conduct they might re­turn to Egypt again, God saith, that he had pardoned according to his Word, that is, his Prayer which he had made. Numb. 14. Ver. 20. See what great good things it may seem just and reasonable to God to bestow and give up­on the Prayer of one eminently holy and righteous Man (and how much greater for the sake of one who was perfectly so) even saving the Lives of thousands, of whole Na­tions, and all the Blessings consequent. And therefore it hath not been untruly, however vainly and conceitedly it might have been said by some, that in this res [...]ect as well as [Page 155] others, the World fares much the better for holy and good Men, and even those who are their Enemies, who malign or hate them; to whom they can and do often do good thus against their Wills, when bad Men would not be beholden to good Men. yet they pray for good things to them, and wish them well. They often pray to God to make them good, to amend them, and even while they are bad to forbear them, and not to punish them, ei­ther by laying evil things, or taking away good things from them, whilst bad Men out of a malicious or revengeful Spirit, wish and rejoyce in the mischief of good Men their greatest Benefactors and of one another.

Finally, Good Men (so far as such) always wish and pray in general for good things to all Men, even their Enemies and bad Men, and to every particular person all particular good things, until they see it is inconsist­ent with a greater good in the World some­where else.

They always wish heartily every man to be better, and then Knowledge, Health, Riches, Good-Name, Friends, what you will, until they manifestly see they are so foolish or bad, as to do more hurt than good therewith, both to themselves and others; and then their universal Charity to the World obli­geth them to refrain from their good Wishes [Page 156] and Prayers for them; they are not then c [...] ­pable of them, and yet they retain still s [...] much good-Will and Charity to them in par­ticular, as that they would always be gla [...] to see them capable, so as they might pra [...] for and endeavour their good in all thing [...] Thus for example, a good Man cannot pra [...] for another to be rich, when he manifestl [...] sees he will and doth use what he hath [...] Intemperance, Luxury, Wantonness, Prid [...] Oppression, Mischievousness, and thereby [...] corrupt, vex or make miserable the Plac [...] where he lives, or the Persons he can reach [...] but yet he with all his Heart prays, that h [...] might become so sober, advised, pious, an [...] charitable, that all these things may be h [...] Portion too, though the former be better tha [...] them all.

And, I say, many a time upon the sincere­ly charitable and fervent Prayer of a goo [...] Man, do other Men both good and bad, re­ceive both spiritual and bodily Blessings and it may be especially in a place where th [...] Prayer and the answer of it may be more remarkable or observable, as in a Town or F [...] mily; and this to shew how acceptable t [...] God is sincere and unaffected Holiness, an [...] particularly a hearty praying for others ou [...] of Charity; and consequently to encourage both the good Man himself to Perseverance, and others to Imitation. Although the good [Page 157] Man is far from making the Satisfaction he hath in his Goodness and his consequent Fa­vour with God, his only or last End▪ but principally at the same time he regards too his pleasing God and good done to others, for which God is pleased to make him an In­strument.

And here let us be sure we are good and sincerely holy Men, if we will have this Pri­viledge with God and Favour from him; not only presume and fancy our selves to be so, and vindicate our selves for such, meerly for some things which may be done by really bad Men and secret Hypocrites. Then we are such and so far forth as we do things out of a sincere Conscience, that is, out of a sincere Judgment and Desire to do the thing that is right, and therefore with a cautious and mo­dest Desire of knowing the Truth concern­ing what is right, our Duty or what we ought to do; and when the Principles of our Consciences, or that with which they are informed, or that which influenceth our Judgments concerning our Duty (for they may be corrupted) are a sincere Love to God that we might please him, and a universal Charity, such as I have just now mentioned; when we desire to know our Duty that we may please God, and more certainly be di­rected to do more good. We are far from this temper of sincere Holiness when we are [Page 158] puffed up, conceited and hugely pleased ul­timately with our selves, that we are the Peo­ple so highly in the Favour of God, and have so great a Priviledge and Power with him, as to call down Blessings presently, not only for our selves, but for others, and Curses too perhaps, if we please. A good Man is not thus affected at all, but despises and hates any such Temper of Mind when he finds himself tempted to it.

Further, If we modestly take notice at any time, that God hath been pleased to grant us such a Priviledge because truly good, we are to be advised to call to Mind, who it is that hath made us so: To attribute and ascribe humbly all the Goodness we have, and the Favour of honouring and rewarding it so, to his own free though eternal and immu­table Goodness and Benignity of Nature: That we and all we can do, and do do, are me­diately or immediately from him, and depend upon him as the Cause: that without him we neither are nor can do any thing. For whatsoever Ability, Strength, Liberty we can truly pretend to, it is from▪ him, and dependent upon him, and could never have been nor now be without him. Thus ought we modestly and truly to think of our selves (and so far as we do not it is from Pride, and we are bad Men.) And consequently to be accordingly affected with Contempt, or un­dervaluing [Page 159] of our selves utterly in compare with God in this respect, when God is plea­sed so highly to favour us, and to grant us so noble a Priviledge as to make us holy and good, and then to be as it were the effectual and successful Mediators and Procurers of Blessings and good things for others: not to arrogate and assume falsly to our selves the being in the least the ultimate or principal Cause thereof, with a Forgetfulness and Neglect of God, and consequently without all reason, strutting and being pussed up and big with our selves; being pleased ultimately in the Posses­sion of such a Power and Priviledge, as if it were really from our selves; in which, if we were humbly and not proudly disposed, we should not be so carelesly ignorant or mistaken. Nay, let me say, if it were possi­ble (as it is not) to have any such Priviledge or Power from any thing in our selves inde­pendent upon God (as suppose the good use of our liberty,) yet if we pleased our selves only in the Possession, Use or Effect of it to our selves, and not in the good and benefit of others procured thereby; we are so far forth not good Men. And therefore whatever we may fancy our selves, we are not the Persons, unless we be somewhere better, whose Pray­ers are so acceptable and successful with God, nor have we so much Power with him. Nay, if we be thus proudly and vainly affected, [Page 160] though we pray, we take a most likely Cours [...] to have our Prayers denied, and when we think best of ourselves, but falsly and proud­ly, we do the least. It is a great Honour an [...] Priviledge, and therefore Men but of pre­tended and ordinary Sanctity are apt to cate [...] at it, and arrogate to themselves a great de­gree of sincere Goodness, that they may see [...] with Reason so to do.

This Honour and Priviledge of righteous holy Men is expresly affirmed by St. James and proved by an Example, and upon it i [...] founded an Exhortation or Command fo [...] sick Persons to apply themselves to the El­ders of the Church, that is, the Governour or Governours of each particular Church t [...] pray for them, and they should be saved o [...] healed, the Lord should raise them up: and if they had committed sins, they should be for­given them. That is most likely that Punish­ment of their sins; viz. their sickness which▪ might be inflicted, and justly continued too▪ should be removed and taken away. James 5. Verse 14. Is any sick amongst you? let him c [...]l for the Elders of the Church, and let them pray over him, anointing him with oil in the Name of the Lord. That is not improbably, let the El­ders using the natural Means for his Recovery: also add their fervent Prayers to God. For anointing with Oyl was a most ordinary and usual Medicine in those Times and Countries [Page 161] for curing many Infirmities and Diseases, as appears by the Jewish Writings. And there­fore it may be instanced in by St. James, and put Syneedochically for any other natural Means or Medicine whatsoever applied for Help and Cure. To this also the Jews added Enchantments, to which the Apostle proba­bly opposeth Prayer, as the Disciples used the Invocation of the Name of Jesus and God, as a learned Man hath observed. And then the Apostle proceeds, the Prayer of Faith, that is, of a Believer, or of a true and hearty ho­ly Christian (such as the Elders were gene­rally and reasonably then supposed to be) shall save the sick; that is, shall save him from his sickness, or deliver him, and the Lord shall raise him up. And if he have committed sins, that is, any sins which might particularly have deserved such a Punishment as Sickness; yet by the Prayers of these Elders, righteous Men, they shall be forgiven him, that is, this Punishment shall not be further inflicted upon him. And then follows, confess your Faults one to another, and pray one for another, for the effectual fervent Prayer of the righteous Man availeth much: it is very prevalent with God to procure such and other Favours and Bles­sings, yea, and sometimes Curses and Evil things; even as Elias, who being but a Man as we are, by his Prayers procured and obtain­ed from God both Drought and Rain.

There may be also other Benefits to others by our Prayers, if they be duly performed: they may be Examples to others, excite and draw them to a due Acknowledgment of of God and his Perfections, to love him, thank him, desire of him, have Faith, Con­fidence and Trust in him, obey and please him, and to obtain all the consequent good Effects which we our selves shall by our own Prayers; all which good things, had it not been for our Example, they would never have thought of or minded, or not so much▪

SECT. 1.

BUt Secondly, There are many and great Benefits to our selves by Prayer, which again may be comprehended under three Heads.

• (1) Our Goodness or Holiness.
• (2) Our Comfort, Joy, Satisfaction, Plea­sure and Delight of Soul.
• (3) Some things that may be the common Causes or Means of both.

(1) Prayers do confirm and increase our Goodnoss. They tend much to preserve us [Page 163] therein, and to make us better, and that these several ways amongst others.

First, By the actual Exercise and Use of it, or of the immediate Means thereof.

Secondly, By suggestion or bringing to mind our Duty, or what helps to practise it.

Thirdly, By being an Occasion of Imitation of God.

Fourthly, By putting us in mind particu­larly of the Condition of our receiving all other good things besides Goodness, nay of our receiving a further degree of Goodness it self.

Fifthly, By way of Remuneration or Re­ward. All which I shall a little more expli­cate.

(1) By being an Occasion of the actual Ex­ercise and Use of Goodness, or of those things which immediately are the most frequent and effectual Means thereof. And this is easily un­derstood by running over all the Parts of a Prayer we have formerly mentioned: As,

First, The Confession of our Sins, that is, an express Judgment concerning our selves directed to God, that we have been guilty formerly, or are still of such and such sins, and a hearty Disapprobation, Dislike, Disal­allowance [Page 164] thereof, a Contempt or Hatred of them, and of our selves too so far as we have been guilty, a hearty sorrow that we have ever been so imperfect, wicked or unhappy, and a chearful, free and firm Resolution to do so no more, but to be good, and to do our Duty, to do what we have been faulty in omitting, and to abstain from and abandon what we have been guilty of in doing; to mortifie and extinguish all the Inordinacy and Immoderacy of any or all our Appetites, that is, all our Lusts or the Corruption of our Ap­petitos, and to excite and quicken our De­sire and Love to our Duty, and to Obedience to God, whose Commands are the Rule of it.

Now Confession of our Sins thus expli­cated, and in this sense is an actual Exercise or Exertion of the Habit of Goodness and Holi­ness or of Grace in us, as it is usually called; so often as we thus pray we stir up and excite and put forth into Action our habitual incli­nation of Goodness and Holiness: But every Action and Exercise confirms the Habit to which it belongs, strengthens and increaseth it. All Habits may be thus gotten, and how­ever gotten (though immediately by God's Influence, which is called Infusion) yet they are thus maintained, strengthened and in­creased. The most ordinary Person may un­derstand this by Experience. The more of­ten [Page 165] we actually hate or are grieved for or at any thing or Person, the more we are incli­ned so to do; insomuch that at last we may not endure the very sight or mentioning of them. And so it is in Love: what things we have accustomed our selves and used often to love, we contract a most ready, firm and con­stant Inclination so to do; insomuch that sometimes we cannot be for any time with­out them. In the very like manner it is when we actually often abominate Sin in general, or any one in particular, when we hate, contemn, are grieved for it; when we hear­tily love our Duty, and with the whole strength of our Souls desire and will we may be universally or in any particular innocent or good: we shall at last arrive to that habi­tual Temper of Love of Goodness and our Duty, and hatred of Sin, which will be ea­sie, strong, vigorous and constant, and shall not endure the Sight or Suspition of any Sin in our selves, nor be able to live com­fortably without the constant conscious­ness to our selves of as great a degree Innocency and Virtue as we can by any Means attain to.

Profession of our future Obedience (which was another Ingredient in Prayer) as I have explicated Confession, is included in it, and is nothing but an express Action or Resoluti­on of Will excited by the Soul, and directed [Page 166] to God to be obedient to him in general or in any particular where she hath been faulty; and that now by his Assistance and Strength which she humbly implores, she will observe to do her Duty, the Rules of which are his Will made known by Reason or Revelation. Which express Action of hers, or actual Reso­lution (and the more frequent the better) must needs preserve and increase her habi­tual Temper or Inclination. Prayer there­fore thus performed by a rightly informed discrect and knowing Soul according to its Fervency and Frequency hath a most natu­tural Influence to preserve and strengthen us, to make us grow in all Goodness; And the neglect of it may reasonably very often (not always, because there are other Means) be the Cause of Persons declining and grow­ing more cold and indifferent in all their Duty.

I do not say that all Prayer is a necessary Means of Mens growth in Goodness; not are we presently to expect such mighty diffe­rence between all those who pray and those who do not. And then upon any disappoint­ment, by the miscarriages of some who use it, gladly take occasion to reproach or de­spise the Duty, as a useless but troublesome thing, as some naughty men are apt to do. For men may perform it very erroneously, idly and carelesly. And then they may so [Page 167] engage their Affections with that Concern and Constancy to other Objects in the World after they have done their Prayer, that they may quite forget it, or drown and overcome the good Sense and Affections they had there­in. Whence their Prayers are but little effe­ctual.

From all these Causes it often comes to pass that you may see those that are not negligent in this Duty or Performance, but frequent and constant and long too, so bad in their Tempers, Lives and Actions all the Day, that you can see little Difference between them and those who do not pray at all. Little I say, for I am apt to think there is some general good, usually by the meanest performance of it, and Men who are bad would otherwise ge­nerally be much worse; and therefore though Men seem to be very little the better for their Prayers, I would not have them to leave them quite off for all that.

As for Acknowledgment of God's excel­lent Perfections, his infinite Power, Wisdom, Universal Goodness, his Bounty, Mercy, Ju­stice, &c. which is another Ingredient in a Prayer. It is manifest, That the oftner we do this the more Spiritual our Minds are; and we see that by Exercise and Use we ap­prehend and conceive these spiritual things more strongly and clearly, and our Affections too of Honour, Admiration, Reverence, [Page 168] Fair, Faith, Hope, Joy in God, and Love to him grow more substantial and real, more strong and vigorous, not so faint and languid; so that we feel them in our Breasts as really and as powerfully as to any other Object; we come to have a real Understanding, Per­ception, Sense and Affection for those things when they are named; we know and feel them in our Minds and Hearts; we know what it is, and have it as really in our selves to honour, fear and love God for his infinite Perfections, though invisible as a Prince at­tended with all his Ensigns of Majesty and Greatness, and whom we know to be as wise and good as great.

By our frequent Converse thus of our Minds with God, he becomes readily a very real thing to us, is really perceived by us, and hath real Influence upon our Affections: whereas before we thus begun to use our selves, the Name of God and of all his At­tributes and Perfections was an insignificant thing to us, we understood little or nothing by it, and no more affected with it most times than our Statues of Wood or Stone would be. We might hear much talk, and read much of God indeed, or his excellent Na­ture and Attributes, but little know what they meant. We apprehended better and more, were much more affected with some little particular kindness of any honest or [Page 169] good Neighbour, than with the infinite Boun­ [...]y and Goodness of God, who is the constant Cause and Author to us, and to all things of all the good things we all have and en­joy.

Moreover in some Prayers, as secret Pray­ers, where we may have time to apply our Thoughts to what we please, we do not only transiently (which if frequent will do a great deal) but also fixedly and for a longer time attend sometimes to one or more of these infinite Perfections of God when we acknowledge them; whence a more particu­lar discovery and clear apprehension of the Greatness thereof; insomuch that the Soul may break forth into Raptures of sutable Passions, that is, great and sudden Violences thereof. As for Example, If a Man contem­plating the Power of God should attend to the Greatness and Vastness, Excellency and Nobleness, and Strangeness of the Nature of things he hath made, were it but only of the indefinitely extended material World, much more of the intellectual or the World of Spi­rits. Or contemplating his Wisdom should attend to this, that all things that we and all the rational Creatures in Heaven and Earth know by little Parcels, and successively to Eternity it self, are all present at once to that infinite Understanding; or contemplating his Goodness, should take notice of the Free­dome [Page 170] of it, he being infinitely powerful, th [...] Immutability of it, the Universality, an [...] that all the greatest Evils that so seem to u [...] are permitted or appointed out of Goodnes [...] and the least of things, and most mi [...]u [...] disposed by the same Goodness the best wa [...] that can be; or should take notice of som [...] one or more excellent Instances thereof, [...] his free and ready pardoning upon Repen­tance the fottish Heedlesness, and sometime the malicious Rebellion and insolent Con­tempt of his own pitiful Creatures again [...] him: I say a Man contemplating these Perfe­ctions thus and attending to some such thing [...] therein, will more strongly apprehend them and sometimes be affected and seized wi [...] the greatest Violence and Raptures of sutab [...] Passions. Such as we often meet withal i [...] the Psalms, when David in his Acknowledge­ment of God glanced at and discovered or [...] more steadily and clearly his Wisdom, Power Mercy, Goodness, Righteousness in some Instances or Effects. As in Psalm 36. Verse. 5. Thy Mercy, O Lord, is in the Heavens, and thy Faithfulness reacheth unto the Clouds; (That is thy Mercy and Goodness, particularly expres­sing it self in thy faithful performing thy Pro­mises, is every where, and in all thy Crea­tion manifesteth it self) thy Righteousness [...] like the great Mountains; (That is again, thy Universal Goodness is vast as to Extension, and [Page 171] unmoveable and unchangeable as to Dura­ [...]ion; For so are the Mountains, as far as we observe, compared with other things) thy [...]udgments are a great Deep; (The infinite Decrees and Resolutions of thy Will few of them known, and all done with an incom­prehensible Wisdom and Knowledge.) O Lord thou preservest Man and Beast; (All Creatures are maintained by thee.) Then upon this Contemplation and Reflection, he breaks forth in the next Verse; O how excellent and [...]recious is thy Loving-kindness! therefore the Children of Men shall put their trust in the sha­dow of thy wings.

Now the real, clear, strong and vigorous Apprehension of, and Affections towards these divine Attributes, or this excellent Nature of God, do more powerfully dispose our Minds to Imitation of and Obedience to God, and consequently to Universal Righteousness and Holiness.

And so likewise be it observed of thank­ing God, or actually loving him for his Be­nefits received already, either in general or in particular, which is also one Ingredient in Prayer, without doubt the oftner we do it, the more really and heartily, the more vigo­rously and strongly we shall do it: But the Love of God for his Benefits doth dispose us certainly to please him, and consequently to imitate and obey him (we knowing that [Page 172] pleaseth him) and consequently to be unive [...] ­sally holy, righteous and good, which he and commands. Nay, we all naturally kn [...] that Holiness pleaseth him, besides what perpetually sounded in our Ears, who [...] Christians from our Cradles, that without li [...] ­liness it is impossible to please God. And so [...] see it by Experience, that bad Men care [...] for thanking of God, or if they do, it is [...] ­ry superficially and coldly and very seldom [...] and contrariwise, those that do it oftner a [...] more heartily are generally better. D [...] very frequently in the Psalms joins both [...] Thankfulness to God for his Mercies and B [...] ­nefits received and his Desire and Prayers [...] God to bestow them; with his Resoluti [...] to be obedient to God and to keep his Co [...] ­mandments. In the 119. Psalm often, Th [...] art good and doest good, teach me thy Statute [...] Verse 68. And hold thou me up and I shall [...] safe, and I will have respect unto thy Comm [...] ­ments continually. Verse 117. And deliver [...] from the Oppression of Man, so will I keep [...] Precepts. Verse 134. I cryed unto thee, save m [...] and I shall keep thy Testimonies. Verse 146.

In Petition too another Ingredient of Pray­er, the oftner we do it, the readier we sha [...] be thereto, and our Desires will be more rea [...] ▪ sincere, strong and vigorous: but if we truly and heartily, not in Words only, desire any thing of God, we must have some hope [...]e [Page 173] [...]ill do it▪ and if so, we must certainly judge [...]m to be good, which will engage us to love [...]im, and consequently (as even now argu­ [...]d) dispose us to please him by imitating and [...]eying him.

I have said before, that Prayers are not [...]ecessary Means for making us better. For [...]rst, there are other Means besides, as Read­ [...]g, Hearing, Meditating, in which are many [...]f the same Employments of Mind, as there [...]re in Prayer.

And then again, A Man's Opinion of Per­ [...]ection and the several Degrees thereof, and consequently of God, whom all men judge to be all Perfection, of the Goodness and Bad­ [...]ess of Things and their several Degrees, may be so false and mischievous, that his Ac­knowledgments, Honour, Reverence, Love [...]o God, his Confessions of his Sins, his Thanksgivings, and Petitions in his Prayers may be very pernicious things, and instead of making him more truly holy and virtuous, charitable, self-denying, humble, spiritual, may make him very wicked and bad, selfish, tyrannical, proud and sensual; and this it may be sometimes when he thinks clean con­trary, and is very highly conceited of him­self through Insincerity, his Conscience be­ing prejudiced and defiled, by some habitual Lust wilfully or lazily indulged▪ It is not pure and sincere, inclined to judge by no [Page 174] other Appetite but what is right and ought t [...] be done. Thus a Man may have in his Ac­knowledgments of God many false and b [...] Conceits and Opinions of him: as that he i [...] arbitrary, doth all things out of meer sel [...] love, only to please himself, and therefor [...] no matter whether in Eternal Torment o [...] Happiness of Creatures; that he is partial that he connives at and is indulgent to som [...] particular ones in Sin, only because he will, and they are dear to him, and he hath set hi [...] affections upon them, and that he will for­give some for Christ's sake, and pardon them, but not others, though one be not better tha [...] the other. Men may go so far in this blind Devotion, through their own Carelesness, Rashness, or Lusts, as to Worship more a [...] Idol of their own, or the Devil, than God: That is, the Object of their Worship in their Minds may have more of what they imagine to be Perfection, and consequently to belong to the Nature of God, than of what truly and really is so: It may have more of Imper­fection, and sometimes of the worst sort, than of what is true Perfection. And thus it is in those who conceive God selfish, partial, mali­cious, tyrannical, revengeful, corporeal; who assuredly are a greater number than are com­monly thought, and some esteemed very de­vout.

Men may also pray for some things out of [Page 175] [...]eer Self-Love, nay with a Mixture of Vain-Glory, Hatred, Envy, Revenge, Worldly-Mindedness, Sensuality, Pride and Wrath against others. A Mixture, I say, for the most part, for they may also propose to them­selves the Justice of their Desires, and what pleaseth God, and is for his Honour. Though this Apprehension or Conceit too may oft­times proceed from ultimate Self-Love, and they are willing to think a Thing just, and that it pleaseth God, only because they would have it so. For such Prayers as these, as there may be something in them which may have some Tendency to make Men good (as meerly acknowledging of God's Attri­butes and our Dependence upon him) so there is much more in them which will make Men bad and wicked.

Again, A Man may be erroneous and mi­staken in many Parts of his Prayer through Pride and Conceitedness or Superstition. So he may acknowledge God's goodness, and thank him for his being made by him very holy and good in general, when he is not so; nay, sometimes not even in those particulars he mentions; and that which he takes for Holiness may be done out of Pride, Vain-Glory, or some other base End. As the Pha­risee thanked God he was not an Extortioner and unjust, when he was, though not in the same Instances with the Publican, in ex­acting [Page 176] Custom, and taking perhaps some what to abate and conceal it; or when, i [...] he was not an Extortioner, Unjust, Adulte­rer in the external Actions, or internal ei­ther; yet it might be only to save his Credit or Reputation, or that he might appear more holy than the Publican, and not be as the Common People of the Earth, but be supe­riour to them: In all which there was n [...] Holiness at all, but only Wickedness: Or fi­nally, if he were truly so much better than the Publican in these things; yet he might be as bad or worse in as many or more things such as were Pride, Vain-Glory, Envy, &c. and that therefore he looked upon himself much more holy in general, than he was, and thanked God for it too.

And so also a Man might be erroneous in his Confession of his Sins, and through in­dulged Weakness, Ignorance, Superstition, or some Passions, judge those Sins, which are not so, or greater than they are, For which Reasons how necessary is it for us to be wise, discreet, to know our Selves to be in the Truth before we suffer any Affections to be engaged. Some even Religious and highly useful affections when guided by rea­son and truth, may when they are blind or not directed thereby, lead us into sometimes hurtful errors and mistakes, and dispose our Judgments to Judge falsly. A very great [Page 177] hatred, contempt and grief at our selves for sin in general, or some more notorious sin in particular may make us judge worse of our selves than in truth we deserve: as we but too often do by others, when we are posses­sed with the passions of Hatred, Anger, Re­venge against them. And because it is very rare but that through self-love and flattery we err on the other hand, therefore this is the less suspected. So sometimes some very great passion of admiration, honour, love, &c. for some one attribute in God, and a de­sire to magnifie it, may make men judge that to be in God which is inconsistent with some other attribute or perfection in him, and ascribe to him not only bare falsities, but mysterious contradictions. So, for Example, a man's desire to advance the unlimitedness of God's power may lead him to judge, that he may justly, if he will, make all his Crea­tures to be miserable. And so some piously, but unwarily, to magnifie the mercy of God in our Redemption, have spoken, and seem­ed to think, that God or the Divine Nature it self did really even lessen and abate it self when for the recovery of miserable Man-kind, it did extraordinarily and Hypostatically unite it self to an humane nature. But this is a little Digression.

Again, A Man may pray Words only, and have no sense hardly of what he saith; and [Page 178] yet this is used to be called Prayer, though according to our Definition it is not. A Man may also pray and understand what he saith, but yet have no Affection stirring, no Admi­ration, Honour, Reverence, Love, Thank­fulness to God, no Desires for the things which he mentions with his Lips or conceives with his Mind, no Trust or Faith in God, not one jot of inward Sorrow and true Grief for his Sins, as Sins, or Resolution to do so no more, but to abstain from them and to for­sake them, and to be obedient to God for the future: I say a Man may say Words and un­derstand Sense, and both very excellent too; and yet have none of these Passions and Af­fections excited, he may not be touched therewith, but be perfectly cold. And yet these are usually called Prayers; which as it is true they have some Tendency and Pre­paration to do some good (even the very im­printing such Words and Senses in our Me­mory;) so they may sometimes do as much or more harm; and so either not make us any whit the better, or make us the worse. For they may by use make us formal, that is to say Words without either Sense or Un­derstanding, or with them, but without any Affection at all; more to disjoyn those things which otherwise would be more naturally conjoyn'd, and to be well content herewith too, and think we have done well enough, [Page 179] and make us look no further. If we have but after any manner said our Prayers, though never so ignorantly and coldly, we have done our Duty, we are well satisfied. And the oftner we use our selves to be thus content and to satisfie our Conscience, the easi [...]ler we shall do it still; whereas we ought all of us when we pray to heed, understand, and compre­hend to the utmost of our Power and A­bility what it is we say; and especially its Truth and Goodness, and then to stir up and strengthen our sutable Affections; and if we find our selves dull, languid, inapprehen­sive, to send up to God a hearty Ejaculation, that he would by his Spirit illuminate our Un­derstandings, quicken, enliven and strengthen our Affections and Resolutions.

Again, as I have formerly said, Though we pray daily, and it may be indifferently well, with Understanding and Affection; yet we may so constantly both inordinately and immoderately engage our Affections all the day after about other Objects besides our Duty, and those things which dispose us to the Practice thereof, without any Reference of them to their due End, and without any Government or Moderation, that the Ef­fect of our Prayer may be sometimes quite prevented or extinguished, and our Affections be upon other things, and our Inclinations to them as unduely as ever they were. Indeed [Page 180] generally and for the most part, I think that our Prayers being performed with under­standing and affection, have some tendency in them to make us better, or keep us from being worse. We should generally be worle, (though now not good) if such our Prayers should be altogether neglected.

Finally, It is possible sometimes for our Prayers to be so performed, as that they may many other wayes besides that which was a little before mentioned, do us more harm than good, and render us worse than if we prayed not at all. As if we be so vainly conceited of our Prayers, and of our selves for them, as to think our selves very good and acceptable to God, let our Lives and Actions be all the day after what they will; and that our Prayers make satisfaction for our Sins; and particularly, that it is attain­ment enough whiningly to confess them in general or particular Terms, and to acknow­ledge our Weakness and Badness of our Hearts, and so to be very well content to be alwayes weak and sinful too; and think it far better to pray and not to live well and conscientiously in the most considerable and frequent Actions of Life, than to live con­scientiously, righteously and honestly, and that with respect to God too, as pleasing him; but not to pray, though very erroneously, and indiscreetly, nay, insincerely and hypo­critically [Page 181] (as is before said) and therefore wickedly; Whereas this last is a Means to the former, and in it doth its chief and prin­cipal, though not only Use and Benefit con­sist, as we shall hereafter mention.

But yet, by no Means would I, because of this or such like ineffectual Use or Abuses which may be of Prayer, have Men think of neglecting or throwing it quite away; but rather to betake themselves seriously to use and perform it as they ought, and to have a Care of all Formality, Conceitedness, false Opinion of Prayers, and to be careful to fol­low them with their constant Care, Dili­gence, Watchfulness, endeavour to live ac­cording to them, or according to all good Conscience all the day after, in all their Acti­ons; finally, to perform them according to the Directions hereafter.

This for the first way how our Prayers tend to make us better, and to preserve us still in what Goodness we have obtained, that we do not go backward and relapse, but go for­ward and make progress in Goodness; ( viz.) by being an occasion of the actual Exercise thereof, or of those things which are very pro­per Means for that End.

SECT. III.

II. OUr Praying will preserve us in good­ness, and make us better by Sug­gestion. That is, by bringing to our Minds either our Duty in general, or any particular Duties to God, our Neigh­bour, or our Selves, or those things which are Means to dispose and engage us there­to. Such as are the infinite Wisdom of God, his all-seeing and comprehending Knowledge, that he is the searcher of Hearts, and knows perfectly and better than our selves the best and worst of our Thoughts, Counsels, De­signs, Tendencies, Inclinations, Choices, and Delights of our Hearts: He knows both our Honesty, Simplicity and Sincerity, and also our Partiality, Hypocrisie and secret Badness not known or perceived by others at all, nor by our selves, perhaps, till we be of an advised, calm, humble, modest and sincere Temper: such are further the Uni­versal Goodness of God, his particular Mercy or Bounty, his Justice and Severity, our De­pendence upon God and our absolute Need of him, that we cannot be nor hope for any good thing with any Reason but from him. Such is his infinite uncontroulable Power, that he can turn us out of Being, or into [Page 183] Misery here and hereafter; take from us our Lives, Strengths, Healths, Riches, Reputa­tion, Parts or Gifts, which we may use lewd­ly, wickedly proudly, when he pleaseth; make us sneaking, sickly, poor, contemp­tible, Sots or D [...]nces in this Life, and here­after turn us into everlasting Punishment, without Repentance and Amendment.

Such again are when we confess our Sins, our Sins themselves, what they are, their Vileness, Iniquity, Folly, Shamefulness; But the Peace and Satisfaction of Conscience arising from a free and hearty Confession of Sin, and Sense of an internal, sincere, uncon­strain'd Hatred and Contempt of it, and a firm and generous Resolution of being good for the future: I say, our praying frequently will bring such things as these are into our Minds, bring them to our Observation and Memory, and be a cause too of their coming to our Minds upon any Occasion of them­selves without our Direction. Whereas o­therwise we should have never, it may be, once had thought of some of those things, and of others of them very rarely and slight­ly. And so we see by Experience, that gene­rally those who most neglect this Duty of Prayer, publick, private, secret, set and fixed, or at least occasional and ejaculatory, perpetually only employ themselves about other matters; and more rarely think of [Page 184] these things, and such like. Some never have them come into their Thoughts all their Lives time; others think not of them not in a Day, a Week, a longer time; and when they do, it is very transiently and slightly, and these excellent things are soon turned out, be­cause not liked. God, and their Duty, and their Happiness, and things that belong hereto are not in all their Thoughts sometimes; espe­cially this is seen in those who if they should not have Time, or Ability, or Opportunity to pray in private or secret (which is an or­dinary Excuse hereafter to be answered;) yet surely want not the Opportunity of the Publick, where Prayers are provided for them, and something else: But yet sottishly and carelesly they sit and loll at Home, and it may be do worse, or idly ramble abroad. We see that these are generally Persons void of the most ordinary Degree of Goodness, even of Humanity it self, who care for nei­ther God nor Man; wretched Brutes! who when God out of his unspeakable Good­ness hath so highly honoured them with a capacity of knowing and worshipping, ho­nouring, loving and obeying him, of con­versation and communion with himself, yet will not make use thereof; but impudently by this their Carriage in Particular, dare pro­claim to the World, that they care not for him, and will have nothing to do with him, [Page 185] and wilfully descend so far to be like the Beasts. But God will have to do with them, and Time will come, when neither God nor Man will pity their intolerable Torment, and they shall howl under the just Wrath of that God whom they would not love or ho­nour. And all honest and but tolerably well minded Men, that have but any respect for their Creator (much more Christians) and have not cast away all Sense of him, ought after neighbourly Advice and Admo­nition, if they will not amend, to have an Abhorrency of such Persons as such, as well as Pity for them, as capable of better things.

But now to proceed, The oftner our Duty in general, or our particular Duties come to our Thoughts, the more likely it is we shall practise them; The oftner our Faults come to our Minds, and we remember them, the more likely we shall avoid and mend them; The oftner we think of God but in general, much more in particular of his Power, all­seeing Knowledge, his Goodness, his Mercy, Justice, consequently Heaven, Hell, the more surely shall we be disposed to do our Duty, and have a Care of and abstain from all Sin. Our Prayers therefore being the Occasion of bring­ing such things as these are into our Thoughts, and of furnishing our Memory therewith, and of their often actually appearing and oc­curring [Page 186] to us, will be also one Means [...] preserving us in any degree of Goodne [...] we have, and continually mending us, a [...] making us better. And so much the mor [...] by how much they are the more freque [...] the more time we spend therein, and we c [...] spare from the necessary Occasions of Life which we ought not to neglect or omit. [...] we observe, we shall find that mens thought [...] affections and inclinations are generally mo [...] real and vigorous to those things about wh [...] they are most frequently employed. T [...] reason of which is most easie and natur [...] Nor is it to be hoped that men should be of [...] more intellectual and virtuous, spiritual an [...] religious temper, till they employ more tim [...] about such matters, And hence it comes t [...] pass, that the publick Worship of God, an [...] private too, though constantly at appointe [...] times used, do so little good (yet some) an [...] are so little influential upon mens temper an [...] actions. Where they have one thought o [...] affection about their duty or those thing [...] which may dispose them to practise it▪ they have thousands about other objects. N [...] wonder that their advantage of frequency maintains the prevalence of their influence And because our Ability or Opportunity may be less for set times, ejaculatory Prayers are fittest and easiest to be frequently used, which may be done by sober and honest Minds upo [...] [Page 187] all Occasions. One even at his Plow-handle [...]or in his Shop, surely may upon any Occa­ [...]ion often acknowledge God's Blessing, his Power, Wisdom, Goodness in preparing things for the Use of Man in his poor Life, and particularly in giving good Seasons, good Trading, Honesty, Reputation, competent Gain; or he may acknowledge his Power and Justice, and his own or other Mens Faults, whereby he provokes God, when he observes ill-natured or barren Ground, or un­seasonable Weather, or Commodities spoil­ed, or Trade fail, or other evil things, and may pray to God to continue the foremen­tioned good Blessings, and to give men thank­ful and obedient Hearts and Lives for them, or to prevent and remove those evil things which they fear or feel; and in order there­to, that they may see what is amiss in them­selves, and mend that; as perhaps Neglect of God, and to serve him.

I say, any one at his Plow or Harrow, or in his Shop may surely upon these Occasions do thus as easily, if they had mind, as Swear and Curse at their Cattle, or Fellow-Ser­vants, or Masters, or Chapmen, or Custo­mers.

It is a very good and laudable Custom which Men generally have, when they men­tion any considerable Benefit or good thing received, to say, God be thanked; when any [Page 188] Fault of their own, to say, God forgive the [...] when any Calamity or Evil which they f [...] or fear, to say, God have Mercy on them. A [...] these are ejaculatory Prayers. But then, [...] they are Customary so they should be Hea [...] and Men should have a care to live as they S [...] These and many other Ejaculatory Praye [...] may be oftner used in our Thoughts tha [...] spoken, for fear of seeming Affectation, whi [...] may offend.

SECT. IV.

III. A Third Way how Praying keeps [...] good and makes us better, is [...] being an Occasion of Imitation [...] God. And this by the Means of Suggestio [...] and bringing God and his excellent Perfect [...] ­ons and Attributes to our Minds, and by t [...] Exercise of our Admiration, Honour, Reve­rence of him as one powerful, wise, holy and righteous, of our Love to him as o [...] good to us, good to all his Creatures, Good­ness it self. For all these Affections in us t [...] any Person, dispose us effectually to Imita­tion of all we can in him in general, but espe­cially to that which we more particularly ad­mire and love. The serious and frequent admiring therefore and loving particularly in God his Holiness and Righteousness, will [Page 189] dispose us to an imitation of him therein. The reason why we do not see Men's Prayers do them this way any great good (though, I think, they rarely perform them so badly, but they would be worse if they did not per­form them at all) is because they perform their Prayers so seldom, or so superficially, coldly or heartlesly. Sometimes they pray only with their Lips, when their Hearts are far from what they do; they are cold and dull, not at all warmed or touched. The very loving God for his Benefits only in par­ticular to us, will dispose us to Imitation, if we do but attend to or remember, that to imitate him will certainly please him, which Love disposeth us unto. And that our Love and Thankfulness to God for his Benefits in our Prayers may more certainly have this excellent Effect of Imitation of him, and consequently being holy; it will be very good when we have acknowledged God's Favours, to ask our selves seriously, what we shall re­turn him again, how we shall please him: and then to answer our selves, by being like himself in all manner of Righteousness and Ho­liness, and hating all manner of Sin and Ini­quity.

We see also by Experience, that we imi­tate those with whom we much and fre­quently converse, and have a great Opinion of; we do as they do, we entertain our [Page 190] selves with the same Thoughts, Affections, Actions. And so it is with Minds; who fre­quently and heartily converse with God, that is, have him the Object of their Thoughts and Affections in Prayer, and have an ho­nourable Opinion of him (as who hath not?) they generally are more like him; I am sure at least are much disposed thereto. Experi­ence also teacheth us, that Men who think of God, are much according to their Notions of him, as they think of him and apprehend him, And therefore if they look upon God as a powerful, arbitrary, angerful Being, so he be not so to themselves, and they be but secure; they themselves are apt to be so too, and oft-times actually are so. They contra­riwise who worship God principally for and take notice of his Universal Goodness and Love, as his principal and only absolute Perfection, and dearly love and admire him as Omnisci­ent and Omnipotent Love, who, though he can do what he list, doth always what is best: These, I say, are apt to be of a univer­sally, generously benign Temper to all, not arbitrary, partial, but good to every one, as is best for the general good, or for the Pub­lick.

Again, Our Prayers by Converse with spiritual and great Objects, spiritualizing and widening our Minds, do make us more capable of apprehending and imitating of [Page 191] God's Perfections, especially his Holiness or Universal Righteousness.

SECT. V.

IV. A Fourth Way how our Prayers do make us good and better, and pre­serve us in Goodness, is more par­ticularly by bringing to our Minds the Con­dition of our Petitions being granted. We cannot pray for or desire any thing of God with any Hopes of Success, but upon the Condition of our being good; the degrees of our Faith and Hope, are to answer the de­grees of our Goodness. And this way is pro­per to that part of Prayer called Petition. We all of us naturally know and believe that God is holy and just, and that he governs all the World for its greatest good, and that it is for its greatest good, and therefore one of his Laws or Rules, to reward the good, and to punish the bad, and that one proper way of Punishment which God may use, is to take away the good things that wicked Men have already, or to cross their desires, that they should not prosper or succeed in what they would have; and if we believe this, we can have no Hopes of Success, or that our Petitions should be granted so far as we know our selves to be wicked; and if we have no [Page 192] Hopes to speed without repentance and re­formation, either we shall never give ou [...] ­selves the trouble to ask at all; or if o [...] necessity or choice put us upon Asking, o [...] Consciences will also put us upon Reforma­tion of what we have known to be ami [...] in our selves, and sometimes (if we be i [...] a great fright) of what we never knew [...] suspected before. Hence it comes to pass that wicked men whose Consciences fly i [...] their Faces, or are apt to whisper something which they would not hear of or amend when they want any thing, though they know not how to come by it without Gods immediate Help, (as Health, Strength, Free­dom from Poverty, Prison, Pain, Sickness Death,) yet are so loth to betake themselves to their Prayers: They will use any Means, though never so improbable and difficult, and run and shift from one thing to another, and employ and busie their Invention or En­deavour, and hope this and t'other thing will effect what they would have, rather than apply themselves to God; when that hearty Prayers is so facile and likely a way to obtain what they would have, and is a Means which being used with all other will make them more successful.

I know sometimes Conscience may be very forgetful, dull, partial, erroneous through want of Sincerity and Strength in Good­ness, [Page 193] and Men may be very consident in their Petitions too, when really they are at the same time very bad, and that even in their very Prayers they are performing; and therefore that the Prayers of such persons do neither suppose, nor make them good: but yet for the most part it is otherwise. Especially when mens sins are more plain and manifest, and the evil which they lye under, or fear, is very great, and seems no other way remediable but by God's help: then their Consciences will be awakened to a suspition of themselves, to reflection, ex­amination and confession, and to some kind of promise or resolution of amendment be­fore they will have the confidence to ad­dress any desire to God. They are ashamed and afraid without something at least of re­pentance and begging of God's pardon to request any thing from him, whose most just Laws they have negligently or con­temptuously violated, and whom they know to be so just as no more to approve and ac­quit the guilty without repentance, then to neglect or condemn the innocent and righte­ous. Of the first sort of men were the Pharisees, who were generally very bad men, but probably did not always know their own badness and hypocrisie. These made frequent and long Prayers in places where it might be observed; they used some [Page 194] of them to stand fixed in Contemplation a [...] hour that they might dispose their Hearts to Prayer, as is mentioned by the antien [...] Jewish Authors: and yet under pretence o [...] colour hereof (though they might not a [...] ­tend to their Insincerity at that time) devou [...] ­red Widows Houses, and were ambitious covetous, proud, vain-glorious, fraud [...] ­lent, oppressive, envious, as we read, Matt. 2 [...] It appears also from our Saviour's Parable [...] the Pharisee and Publican, who went up into the Temple to pray, that some M [...] may pray with a great deal of Confidence who are bad enough; but yet are won­drously conceited of themselves for their own Sanctity: and that for this very reason namely, because they pray and fast, whic [...] are but fallible Signs. Luke 18. Verse 10 The Pharisee indeed did not there Petition but thanked God for his great degree of H [...] ­liness: but without doubt he that thought s [...] well of himself, would have asked too wi [...] Considence enough.

Moreover, we that are Christians not o [...] ­ly know by natural Light that we have n [...] Reason to hope, that God will grant us o [...] Petitions and Desires so far as we are wicked Persons, and that Obedience is a Condition of Acceptance: but we are expresly in­formed as much also by the Scripture. G [...] heareth not Sinners, (said the blind Man is [Page 195] the Gospel) but if any Man be a Worshipper of him, and doth his Will, him he heareth: John 9. Verse 31. And we do not see what he said reproved. Offer unto God Thanks­giving, and pay thy Vows unto the most high; that is; worship, love, and obey God (and then) Call upon me in the day of Trouble, and I will deliver thee, and thou shalt glorifie me. But unto the Wicked, God saith, what hast thou to do to declare my Statutes, or that thou should­est take my Covenant into thy Mouth, (of which one part sure on God's side, was to be a God and Father, and to give all good things) seeing thou hatest Instruction and cast­est my Words behind thee. Psalm 50. Verse 14. Whoso osfereth Praise, glorisieth me, and to him that ordereth his Conversation aright, will I shew the Salvation of God. Verse 23. So Psalm 5. Verse 3. &c. My Voice shalt thou hear (or hear thou) in the Morning, O Lord in the Morning will I direct my Prayer (or my Soul) unto thee, and will look up. And then follows, For thou art not a God that hast Plea­sure in Wickedness, &c. that is, indeed thou art not a God who dost approve Wickedness and hear such Persons who are wicked; but contrariwise thou hatest such and wilt de­stroy them. But I will come into thy House in the Multitude of thy Mercy, &c. I am a Person who worship and fear thee, and there­fore I pray unto thee to hear me. Offer the [Page 196] Sacrifices of Rightcousness; that is, the Sacri­fices which are lawful and right, command­ed by God; or be righteous, obey God, keep his Commandments, which is the best Sa­crifice, or ofter Sacrifices from a righteous and holy Mind, and then put your Trust in the Lord. Psalm 4. Verse 5. And so Verse 3. The Lord hath set apart him that is godly for himself, the Lord will hear when I shall call upon him. Take notice, O ye Sons of Men, that God especially favours godly Men, and will hear their Prayers. Psalm 66. Verse 18. If I re­gard Iniquity in my Heart, the Lord will not hear me. We have many places too in the Prophets to this purpose and effect, as in Isaiah 1. Where, when God by the Prophet had affectionately complained of the Uni­versal and exceeding great Wickedness of the Nation of the Jews, to whom he had been so good a Father; he takes notice, Verse 11. that notwithstanding that their Wickedness they brought their Sacrifices, (which were joined with Acknowledgments, Petitions and Praises it is likely expressed with Words; however they were Signs of them, ( viz.) of Thanks of the Acknow­ledgments of the Divine Perfections, of De­sire of Pardon, or other good things) I say, they brought their Sacrifices punctually e­nough. Though he utterly rejected them, and required them not at their Hands, per­sisting [Page 197] in their wicked Practices. To what purpose is the multitude of your Sacrifices, &c. Verse 11. and Verse 12. When you come to appear before me, who hath required this at your Hands, to tread my Courts? And bring no more vain Oblations, &c. to the 15. Verse. Where he plainly tells them, When they stread forth their Hands, he would hide his Eyes, and when they made many Prayers, he would not hear, so long as their Hands were full of Blood; and so of other Sins, as ap­pears by what follows. But if they hoped to be pardoned, to have his Favour, and conse­quently to be heard, they must repent, put away the evil of their doings, cease to do evil, learn to do well, &c. Come now let us reason to­gether, saith the Lord. Verse 16. &c. Now he would permit them to converse with him, to Sacrifice and Pray to him, &c.

Likewise in Isaiah 58. Though the People of Israel were generally guilty of many and notorious Transgressions of God's Laws, such as were Oppression, Contention, Cru­elty one to another, Tyranny, Hard-Heart­edness, Uncharitableness, Fraud and Lying, Profanation of their Sabbath, or convert­ing that Day which was appointed and com­manded by God unto them expresly for his publick Worship, and for the Ease of Ser­vants and Cattel to the Use of their ordina­ry Labours, and doing what they pleased, [Page 198] neglecting the Divine Worship, and the Use appointed: Though, I say, the People of Israel were generally guilty of these great Transgressions against God's Laws, as ap­pears by the whole Chapter: yet they sought God daily, Verse 2. and delighted to know his Ways, that is, appeared so to do, or really did delight and were well pleased in some of the external Part of God's Worship, Sa­crifices, Prayers, Fastings, and afflicting their Soul, like as a Nation that did Righte­ousness, (were every where good) and for­sook not the Ordinances of God, &c. and they were so confident of their Desert from God, as to challenge him with Injustice for neglecting them. But God tells them plain­ly, that the external Parts of his Worship, of Praying, Weeping, Fasting, Looking sorrowfully and sordidly were not the things that he had chosen to procure them any Favour from him: but it was reforming themselves, and leaving all the above-named Iniquities, being in all Instances and Ex­pressions Universally Charitable to their Neighbour, not oppressing or tyrannizing, being tender-hearted, compassionate, &c. It was these and such like should cause their Light to break forth as the Morning, and their Health spring forth speedily; that is, should make them a joyous and happy People. And Verse 9. expresly, Then shalt thou call and the [Page 199] Lord shall answer, thou shalt cry, and he shall say, here I am. If thou take away from the midst of thee the Yoke, that is, Oppression, the putting forth of the Finger, that is, Deri­sion and Contempt, it may be, of thy poor unhappy Neighbour, and speaking Vanity, that is, Lying or Fraud; (For by Vanity the Hebrew ordinarily expresseth Falshood, &c) If thou reform and mend thy wicked Ways, then mayst thou hope for and expect ac­cording to God's own Promise (when it shall seem fit to him, and that it will often d [...]) that thy Prayers shall be heard, otherwi [...]e thy Prayers and Confidence too are but Presum­ption and Impudence.

It is true, these last places of the Prophet Isaiah and such like prove that which I have before mentioned, ( viz.) That Mens Con­sciences may sometimes so forget themselves, be so partial and erroneous, that they may pray boldly and confidently, when they may rather expect the Taunt there, and their Prayers to be thrown into their Faces; that is their Prayers to be hated and contemn'd by God, and themselves to be punished for their Hypocrisie, and that therefore all Pray­ers do not always in all things necessarily suppose or make Men good.

But then they inform Men too (which is the End why I have brought them) that if Men hope to be heard by God, and to have [Page 200] their Prayers granted, they must be good, and not live in the practice of known Sin, or through Hypocrisie, or Insincerity, Lazi­ness or Prevalency of some Lust above their Duty, wilfully be ignorant whether they live in any Sin or no, or slatter themselves in general they do not. And those Men who know thus much by natural Conscience, Reason, the Scriptures, and often attend to it, (which are most Men in some Degree or other, though not all) if they betake them­selves to pray to God for the removal of any Evil, or the granting of them any good, will first be apt to reslect upon their Lives and Actions, and promise unto God Amend­ment and Reformation of what they know to be bad in themselves, and to beg his Par­don, that they may with Hopes of Success pray to him and effectually obtain their De­sires: and to do this often and constantly, surely will be an excellent Means for the pre­serving Men from all Sin, nay, to make them more sincerely, vigorously, constantly and universally better.

SECT. VI.

THe Fifth Way how our Praying may V. make us better and preserve us in Goodness is by Remuneration or Reward; that is, God Almighty may im­mediately or mediately reward our Prayers, even in general, being such as they should be. God may reward our dutiful Acknow­ledgment of his infinite Perfections, and our being affected with them accordingly, our Admiration, Honour, Love, Thankful­ness, Address to him, humble Dependence upon him exercised in our Prayers, with the greatest Blessings he can bestow upon us; and that is with Increase, Growth, Strength in Holiness and Goodness. When we pray unto him, depend upon him humbly, and in Resolution of Obedience and well-doing (which also are Signs of our Acknowledg­ments of his Perfections) even for any other good things besides Goodness, as for Wis­dom, Instruction, Deliverance from bodily Dangers, Plenty, good Success in worldly Affairs, a peaceable and comfortable Life, &c. Then it may seem good to God some­times to reward this Exercise of our Good­ness, or of those things which are such pro­per Means thereof, with better things than [Page 202] what we ask; and with them too, eve [...] this principal one of all, of preserving a [...] strengthning our Souls in Holiness in gen [...] ral, and in particular Virtues and Graces.

But much more still have we reason t [...] think that God will bestow this incomp [...] rable Blessing upon us when we humbl [...] sincerely and importunately beseech it [...] his hands above all other things. Wh [...] we pray to him with our whole Hearts, th [...] he would but make us sincerely and gene­rously good, holy Lovers of himself and [...] all Persons, to do all things out of an Un [...] versal Charity and Love, never to gratif [...] any inordinate or immoderate Appetite; an [...] as for other things we plainly are indiffere [...] to them, but only so far forth as they ma [...] be Instruments hereof, of our being or do­ing good. This is a Petition that argue [...] and acts a Temper of Mind than which no­thing in Heaven and Earth is so acceptable unto God, and therefore to encourage i [...] and our Desires and Endeavours after it (especially if they be frequent and long) it is the most likely thing that God will heat our Prayers, grant our Desires, make out Endeavours (in some Measure, and Time or other) successful. We have heard before the blind Man's Opinion, and the common Opinion of Mankind, That if any Man be a Worshipper of God, God heareth him, [Page 203] [...]nd in this surely rather than any other [...]hing.

Our Saviour to encourage our Addresses to God, such as they ought to be, hath ex­ [...]resly promised Success when it seems sit to God (and it doth so sometimes, or else there is no [...] at all:) [...] and it shall be given [...] seek and you shall [...] knock and it shall [...]e opened unto you for every one that asketh [...]s he ought rece [...]eth, (when it seems fit to God, and that is very often) and he that [...]eketh findeth and to him that knocketh it shall [...]e opened. Which our Saviour illustrateth [...]y a Similitude of earthly Parents, who [...]ive to their Children upon their asking [...]ecessary or convenient things: how much more will God who is infinitely wiser and [...]etter to us, and loves us all more with a Love of Benevolence than our earthly Pa­rents can do, give them unto us. What Man is there, &c. Matt. 7. to Verse 12. The [...]ame we have in St. Luke, Chap. 11. Verse 13. Where it is, How much more shall your hea­venly Father give the holy Spirit to them that ask him? In David's Psalms are many places to this purpose, Psalm 145. Verse 18, 19. The Lord is nigh unto all them that call upon him in Truth. He will fulfil the Desires of them that fear him, he also will hear their Cry and will save them. Nothing more ordinary than for the Apostles in their Epistles to [Page 204] pray for their Disciples and Believers th [...] were their Charge, that they might incre [...] and be strengthned in Holiness and G [...] ­ness, in all Graces and good Works. A [...] surely they would not have prayed so, [...] less they had had hopes that God wo [...] some time or other and in some measure he [...] them. Thus only for Example, St. Pa [...] Thessal. 1. 3. 12. The Lord make you to in­crease and abound in love one to another, an [...] all men, even as we do towards you, to the e [...] he may establish your hearts unblamable in hol [...] ­ness before God even our Father at the comi [...] of the Lord Jesus Christ with all his Saint. And Thessal. 2. 2. 16. Now our Lord Jesus Christ himself, and God even our Father, which hath loved us and given us everlasting consola­tion and good hope through grace, comfort yo [...] hearts and stablish you in every good word a [...] work. And if God would hear their a [...] consequently our Prayers for others to make and keep them good and make them better then surely there is reason to think he wi [...] hear us for our selves; nay there is much more reason; for it is a sign that we have a real and prevalent Love to Goodness, whe [...] we desire it for our selves: but the desiring it for others may not so much signifie it. We may often wish others to be good (as bad Parents do their Children sometimes) and yet not our selves. Because others being good [Page 205] [...]s not inconsistent perhaps with any beloved [...]ust of our own, but our own being good [...]s. Whence it may be observed that a real Love of the Saints or of holy Men which [...]ath by some been laid down as a certain Character of a Saint (that is of a Person who is habitually and prevalently holy and who shall be saved) is not truly so. It is a sign indeed of some Degree of Holiness, but not of a prevalent degree thereof.

And thus much for the first general Be­nefit to our selves of Praying, ( viz.) it is a likely Means duly performed, to preserve [...]s in Goodness and to make us better, to increase and strengthen in us Holiness and Goodness, and all the particular Instances hereof, and that by these several Ways I have mentioned.

SECT. VII.

I. A Second general Benefit to our selves by Prayer, is that of Comfort, Joy, Delight of Soul, Satisfaction, Ac­quiescence, Ease of Spirit, and that these four ways among others.

1. Great pleasure and delight of Soul ari­seth immediately from the Operations or Actions of our Souls terminated upon God [Page 206] in Prayer very naturally, that is witho [...] the special immediate influence of God up [...] our minds. For Example, In our acknow­ledgment of the Divine Perfections and A [...] ­tributes, so often mentioned, we take n [...] ­tice of (or contemplate, if we be more a [...] and have more time, in secret especially God's infinite Perfections and Excellencie [...] his All-mighty Power, his All-comprehend­ing Knowledge, his Universal and Infin [...] Goodness to all his Creatures, and therefo [...] sometimes his tender Mercy forbearing, for▪ giving, bestowing, promising, rewarding otherwhile his as wholesome Justice in co [...] ­trouling, chastising and punishing wicked­ness; and that God is eternally, immutably infinitely all this: I say, we in our Prayer more or less take notice of or attend t [...] such things as these, the very thoughts o [...] which so vast objects are vastly pleasing and delightful to the Soul. To cast but some glances at them toucheth the soul with [...] great and smart pleasure and delight, as i [...] is in our most set, Customary, Publick o [...] Private Prayers, where we can have tim [...] only more transiently to look at these things▪ But in our secret and retired Devotions▪ where we may take as much time as we w [...] to fix our thoughts upon them, to admire them, and then think of them again (if our souls be but fitted for this Employment by [...] [Page 207] sober and refined temper of body by fre­quent use and God's influence) the delight and pleasure may be to a ravishing degree. And the more particular, distinct and com­prehensive our Knowledge is, the greater our Admiration and the more intense our pleasure still; which it is certain some souls have experienced to such a degree, that they would not change with the best fur­nished sensualist or worldling, nor hearken to the motion without the highest con­tempt.

But then much more still is this pleasure increased by the passions and actions of Love, Desire, Joy, Trust and Hope, Resolutions of Obedience and Imitation, which the view and apprehension of the Divine Perfe­ctions produce in us so far forth as we are fitted therefore by spirituality to apprehend them, and by an habitual goodness and ge­nerosity of temper to be affected with them. The very passion of Love it self is an extra­ordinary, agreeable, pleasant and sweet thing to our minds, and who is there, except very unfortunate natured persons, who doth not experience it in some thing or other? But what may or can be beloved with a more ardent and intense degree of it than God? 'Than God, I say, when we conceive him to be infinite love it self (for God is Love) to be universally good to all things which he hath [Page 208] made, eternally, immutably, and in infinite degree; insomuch that there never can be any one thing in the World that is not the Effect of his love and goodness to the whole World, even his permission and punishment of Sin it self: than God, I say, who is un­controulable and infinite in Power too, and can do what he pleaseth, upon whom all things depend, and from whom they have all, and that no longer than pleaseth him, and yet is infinite Love and Goodness; What can or may be more beloved than such a Be­ing as he is? I say, what may be loved by us more ardently than God? not, what is so? Our minds may be very sensual and dull in their apprehensions, very much corrupted, degenerate and debased in their affections, so that we may not apprehend these spiritual Excellencies, nor have any or but very little inclinations to them or affections for them in any other.

We may our selves be so ill-natured as not much to be taken or pleased with all the ex­pressions of others kindness and good na­ture, unless it be to our selves; nor then neither, unless they be able as well as kind, and can do something for us, as well as will it: which is a sign, that 'tis the persons power more than his goodness that we love or esteem, and his power too only to do us good. I say, a man may be of this dull, [Page 209] selfish, brutish Nature, and be pleased prin­cipally with power and other things, not at all or little with loving or good nature. This man indeed in his Prayers will have little love for the Universal Goodness and loving Kindness of God, and consequently have little pleasure or delight in his Prayers upon that account. But I do affirm, That there are Souls who have the greatest ar­dency and pangs of love and affection to God, and dearly embrace him, and unite themselves to him thus considered; and that these therefore find in their Prayers where they put forth this their affection, the most ravishing Joy and Pleasure. Nay, I affirm, That even the worst of men that are the most sensual, carnal, dull and ill-natured have Souls capable of being more spiritual and re­fined in their understandings and affections: and of being infinitely in love with the boundless goodness and love of God, and more than with any other thing, and con­sequently of a proportionable pleasure and satisfaction.

The same is to be said concerning Joy in God, who is thus infinite in love and good­ness to all his Creatures, and hope or con­fident perswasion, and consequent acquie­scence and repose of Soul in God for the Universal good of all. When the Soul upon the assurance and evidence that all things in [Page 210] the World are the best that can or ever shall be, by reason of the immutable goodness and benignity of God, is not solicitous or [...] self, but acquiesceth and even re­ [...] in all events to it self or to others, [...] and full appro­ [...] Thy will be done, O [...]ll mighty and All wise goodness and Love both in Heaven and Earth. I say, these very Pas­ [...] Affections are sweet and delicious to the Soul; and therefore being excited and exerted in Prayer, and that in prepared Souls to the highest degree are Prayers so ac­ceptable and delightful duties.

Further, In Prayer we do not only make acknowledgment of God, admire, honour, love, rejoyce, hope in him for his Perfecti­ons in reference to all his Creatures in gene­ral: but also in reference to our selves. We admire his great goodness, particularly to our selves, and love him for it, and rejoyce in the present possession, and in good hopes of the future (perhaps eternal) enjoyment of it. Which passions generally are in most men more piercing and strong than upon the account of God's infinite Perfections (and especially his goodness) referred to all his Creatures; but indeed should not be so. Nevertheless it is good for us to be deeply affected with Admiration, Love, Joy, Hope of God's Goodness to our selves in any kind [Page 211] expressed; not in opposition to others good, but as one single Instance and Example of God's Universal Goodness to all, which we most clearly apprehend. For, is God so good to us in particular? he is the same to all and every of his Creatures as much as is con­sistent with the common good of all, to some more to some less than our selves. In Prayer we, I say, thus take notice of and stir up our love to God for his love to us, or thankfulness to God for all his past benefits, among which are his promises of future good things; we rejoyce in him for the pre­sent, and we hope and repose our selves on him for the future.

Now these very Passions and Affections themselves in our Souls are the most agree­able and pleasing to them, as is the very thinking and contemplation of the Infinite Power, Wisdom, and especially Goodness of God. All these Operations and Employ­ments of our Souls are very grateful and ac­ceptable to them. Even in this respect it is good for them to be here, to be thus em­ployed; It is good for them to draw near unto God, that is, to direct their Actions and Operations to God.

SECT. VIII.

2. BUt a Second more particular Way how Prayer is for our comfort an [...] delight, so far forth as we are good is by the Exercise of Faith and Hope an [...] Repose in God, as to all our concerns what­soever.

Any good man when he prays to Go [...] habitually believes these two things.

1. That God will alwaies bestow upo [...] him what is just and fit to be bestowed And,

2. That the particular things he humbl [...] beseecheth God to grant, may be justly be­stowed by God upon him; that is, that it [...] consistent with or rather effective of th [...] greatest good of the whole World, as ha [...] been often said: and this latter he may some­times believe certainly, sometimes probably whence ariseth either assurance and expe­ctation of the thing, or only Hope strict [...] so called. As for Example, When he pray to God for the pardon of his sins, and hi [...] consequent favour to his person for Christ▪ sake, upon the condition of his true and unfeigned repentance, amendment an [...] change of Soul; when he cries with th [...] poor Publican, God be merciful to me a sinne [...] (which most men are so careless, proud, self-conceited [Page 213] and presumptuous as seldom to do) so far as he is conscious to hims [...]lf of the sincerity of his amendment, so far he may be confident God will grant this his Prayer. For besides that even by reason it self with­out express promise of the Gospel it might be very probable; by the express promise of the Gospel it is most undoubted and certain. Even Reason it self would judge it more probable, if it were informed that it is done for so excellent a person's sake as Jesus Christ was: But then moreover, I say it is the most express promise of the Gospel, and one in­deed of the principal things it came to ac­quaint men withal, (viz.) That God was in Christ reconciling the World to himself, and that by repentance and faith in Christ's Name, that is, by doing all our duty for the fu­ture as commanded from God by Christ; men might have remission of sins. And so again, if any man desires and prays from the bot­tom of his soul for God's grace in general to repent, and that he may forsake at last all sin, and become a new man, giving up him­self to obey God, being afraid or weary of a sinful wicked life, as a thing unaccountable, unreasonable; or in particular, if he prays for strength to mortifie any lust, to leave any sin, to obtain any grace or virtue, he may be confident he shall be heard in some degree or other, some time or other. Per­haps [Page 214] God might not hear us presently, but excite us and strengthen us to continue our Prayers more earnestly, whereby we gain dependance upon God, humility, nay a greater thirst after the thing we ask, and consequently indeed a greater degree of it. I say, for pardon and grace if unfeignedly and heartily asked and humbly begged of God, we may be confident we shall be heard; both because it seems reasonable, and be­cause God hath more expresly promised them in the Scripture. But as for other even spi­ritual good things, as natural parts or gifts of understanding, memory, utterance or the like, these it is but probable that it is the best God should bestow them upon us in some degree. And as for external good things, such as health, strength, beauty, riches, honour or good name, plenty or competen­cy, deliverance, &c. we have less probabi­lity still, although so much as to encourage us sufficiently to propound our desires to God too. And therefore here our hope will be more or less strong, unless God hath ex­presly by certain revelation promised any of them to us, as it was in David's case, when he was persecuted by Saul and by other Ene­mies, and his life sought after. God had certainly by his Prophets, and probably to himself by Inspiration promised he should be King and succeed Saul.

Now see how this faith effectually produ­ceth in the soul of a good man Ease, Satisfa­ction, Repose, and Acquiescence which are the most pleasurable and delicious things. Whenever he wanteth any thing he propo­seth his desires to God, and first believes that if it be just for God to give, and him to re­ceive it, he shall have it; and this is all he desires, nor would he ask any thing upon other terms; wherefore he knows his de­sire is fully granted, he hath what he would have alwaies; which surely must needs be followed with the greatest satisfaction of spirit. He is not any of those self-willed, proud, peevish persons who will not be content but are impatient, if God doth not give them every particular good thing they propound or think of, whether he in wisdom sees it fit and just to be bestowed upon them or no: As he is not one of those careless ones who never ask any thing from God at all, but muddle on in their own contrivan­ces and endeavours, being infinitely solici­tous they should and fretting themselves when they do not succeed. He is none of those who never make any reflection upon the Infinite Wisdom, the Universal Goodness and Righteousness of God, and consequently the perfect Justice and Reasonableness of all the Divine Appointments, be they what they will: But in all his Prayers especially [Page 216] he constantly minds, he firmly believes, he perfectly acquiesceth and rejoyceth in them, whereby he not only prevents all anguish and vexation to which solicitude and fru­stration expose the proud and negligent of God, but puts also his mind into a constant state of repose, satisfaction and joy.

But then further for some things which he wants, he doth but with that sincerity, fervency and assiduity that he ought or as the things deserve, beseech them from God, and he is firmly and confidently perswaded (not rashly, but) from Reason and Divine Revelation, that he shall have them. Such are they which I have before mentioned of pardon for Christ's sake, either in general or for any particular sin he may have been over­taken with, upon his sincere disallowance thereof, his contempt and hatred of himself for it; and of God's grace and strength to subdue any lust or corruption, or in general to mend and reform himself in some degree or other. That he shall receive these things if he ask them as he ought he is confident and fully perswaded. And whatever men that are wicked, sensual, worldly, may think of these things he desires, the holy and divine as well as wise soul accounts them so great, that as for all other mat­ters before mentioned, such as are Parts and Gifts, Riches, Plenty, Honour, Health, [Page 217] Strength, Sensual Pleasures, &c. he is very indifferent for his part to them, so he may but obtain the former, of which he is so firmly assured, if he but ask them as he ought. Nay, he knows or may consider and attend that they indeed so far as he should and would desire them even for his own good are comprehended in or consequent upon the former. For if our sins be pardoned, we in God's favour, which we are so far as we are good, what may we not expect from God and be confidently assured of, if it be good for us? It is just, we know, with God by reason, and God hath said it by Revelation, that God should dispose of such portions of all good things whatsoever to good men, as may be most even for their good. God doth take the care of them that upon the per­forming their duty they shall have from him what is for their proper good; and sure it is their wisest way to leave him to be judge. Now how full of Repose, Acquiescence, Peace, Ease and Satisfaction of Spirit doth this Faith and Belief make the Soul? If a man sincerely, fervently, assiduously begs of God he may be good and do his duty, he shall certainly have strength so to be, and so to do; and then so far as he is good he shall have whatever is for his good. What would a man desire more? And if a man hath all he desires or can desire, and believes and [Page 218] hopes, nay knows so much (all which a good man may exercise and act in Prayer) wh [...] perfect joy, delight, satisfaction and ease [...] mind, must he so often as he doth this b [...] under.

If at any time the good man wants an [...] of the inferiour good things to Virtue an [...] Grace, as Gifts or Parts, Health, Liberty Competency, Plenty, Peace, Good-name or Freedom and Deliverance from any of the contrary Evils which he may be in dange [...] of and see likely to come upon him, be i [...] Poverty, Sickness, Solitariness, Reproach Oppression, Contention and Strife wit [...] others, loss of Goods and Dammages, nay Death or Torment it self; he humbly makes known his case, and desires to God, he makes known his requests to God by Prayer an [...] Supplication; he begs of him to hear hi [...] and grant them to him, he useth his ow [...] prudence and industry, as much as the con­cern of the thing is, as much as he thinks an [...] judgeth he ought to do; he examines him­self, sets himself to find and mend whatever he knows amiss in himself, and to be accu­rately good to the utmost of his ability, th [...] so there may be no hindrance that he can remove; and then he lays himself down in peace and sleep ( Psalm 4. Verse 8.) with great ease, satisfaction, acquiescence of Soul upon one or all of these accounts; ( viz.) [Page 219] because he hopes and judgeth it more pro­bable that God may grant and give unto him the very particular good thing that he asks, and sometimes he may have reason to be pretty confident of it; or he is cer­tainly perswaded and firmly believes that whether he have or have not what he de­sires, it is really for his good; and that God as he is better to him than himself, so he is much wiser. Finally, he is perfectly assu­red that if God do not grant him his desire, it is most just (or for the Universal good which he loves and rejoyceth in above all things) he should not, and that not by any fault of his in his power to mend that he can see; and that if he himself were in God's place he would not grant the thing desired; and that this his behaviour and temper ren­ders him the most capable of all personal fa­vors: he very well knows that the surest way to be in the best condition, is for a man to be content with and rejoyce in any con­dition which God shall appoint, because he is certain God's will is always for the Uni­versal good: he very well knows that God is so wise and good in the government of the world as sometimes or other to put most power and happiness into the hands of those who are of such a truly generous and pub­lick Spirit. Lord! what a sweet and deli­cious life doth the man live that constantly [Page 220] thus believeth and practiseth? no future fears, cares and solicitudes distract, nor pre­sent and incumbent evils bow down and oppress this happy soul. With upright and cheerly countenance, with solid joy and sa­tisfaction in his thoughts he steadily and ge­nerously walks through all the variety of conditions of life and being the Divine Wisdom may dispose him into. Who would not be a good man that he may thus pray? and who would not pray that he may enjoy so great a happiness? who would be so weak and foolish as for the indulgence and grati­fication of some pitiful mean and base appe­tite, for the present enjoyment of some vile and unreasonable lust or sin, forego and quit all his faith, confidence and hope in God and the consequent delight, acquiescence, case, peace and joy of soul upon all occasions, being ashamed ever to think of God, much more to address himself to him or ask any thing at his hand though he should be in ne­ver so great distress? Who would lose the benefit and comfort of so good a Friend for what can never make the least part of recom­pense? Yes, Let Atheists and Worldlings live without any minding of or addressing them­selves to God if they please, the good man knows too well the sweetness, the profit and the pleasure thereof to do likewise.

David was a truly excellent Example of [Page 221] this usefulness and benefit of Prayer. It seems to have been his most usual Cordial which he often took to support his fainting and tired soul, to quell and compose his vex­ations, fears, disturbances, to alleviate and remove his grief and sadness. We'l give an instance or two. Psalm 42. First he mentions his present sad and miserable condition in many respects, as his being banished out of his Country (it is likely, by Saul) and prin­cipally from the Publick Worship of his God for which he panted and thirsted, Oh when shall I come and appear before God? Verse 1, 2, 4, 6. Then his Enemies contempt and insulting over him, and especially their not believing that he was so great a Favou­rite of God's, but rather that God had re­jected him or minded him not, Verse 3, 10. But to comfort and chear himself, he prays to God, and is very confident God will hear him (as he had reason) and cheerlily chides himself, Ver. 8, 9, 11. Yet the Lord will command his loving kindness in the day time, and in the night his Song shall be with me, and my Prayer to the God of my life; that is, yet I will pray to my God, and I trust and know he will give me cause to rejoyce and praise him by his hearing of me at all times. I will say unto God my Rock, why hast thou forsaken me, why go I mourning because of the oppression of the Enemy? And Verse 11. Why art thou cast [Page 222] down O my Soul, why art thou so disquieted within me? hope thou in God, for I shall yet praise him who is the health of my Countenance and my God.

Again, The very next Psalm (viz.) 43. he prays very passionately to God for deli­verance from his Enemies, who were un­merciful, deceitful, unjust; and that God would bring him back again to enjoy his Publick Worship in his Temple, from which he seems now banished; Oh send out (saith he) thy light and thy truth (that is, perhaps, thy enlightning or rejoycing truth in perform­ing of thy Promises thou hast made to me) let them lead me, let them bring me unto thy holy hill Sion (the place where the Temple was built) and to thy Tabernacles, that is, the Temple built instead of the Tabernacle, where God especially manifested himself, or where were very special effects of his Power and Presence. Then he Vows unto God that with exceeding joy and thankful­ness he would make use of and improve that favour, Vers 4. Then will I go unto the Altar of God, unto God my exceeding joy, &c. and then Verse the last, he is full of good hope and firm confidence that God who was the health of his countenance (that is, the cause of all his joy and of his content which useth to be shewed by ones healthful aspect and countenance) and who was his God, would [Page 223] hear his Petition at last, ( viz.) that he should praise him therefore, and that publickly in the Temple.

Again, in Psalm 55. he describes the mise­rable plight that he was in, because of the constant Machinations and plots of his Ene­mies, deceitful and bloody men, (as 'tis v. 23.) nay of those who had been his Friends and Confidents, who had forsaken him in his disgrace and adversity (as it is usual) and con­temned him, Verse 12. his Enemies contri­ved even to take away his Life, they oppres­sed him with Accusations and Reproaches, and wrathfully hated him, whence he was full of Complaints and Mourning, in so much that there was likelihood of his death there­by; which (though another sense may be too) he expresseth in Verse 4, 5, by his heart being pained and the terrours of death fallen up­on him, and fearfulness and trembling coming upon him, and horrour overwhelming him. But then the course he takes is to pray to God with hope and trust in him. By these he reseues himself from this sadness and grief of Soul, and eases, comforts and satisfies it, Verse 16. As for me I will call upon God, and the Lord shall save me. Verse 17. Evening and Morning and at Noon-day (that is very fre­quently) he would pray and cry aloud, and God should hear his voice. And Verse 22. Cast thy burden, that is what grieves thee, upon [Page 224] the Lord and he shall sustain thee. He shall ne­ver suffer the righteous to be moved; that is, himself to be frustrated of his hope.

SECT. IX.

A Third Way how Prayer is for our III. ease, comfort and satisfaction of mind, is by reflection upon our ha­ving performed our most just and reasonable duty to God, and upon some more than or­dinary good qualities in our selves that may upon this occasion appear; as in general up­on our ability for and our good will to this duty or performance; that we are able and disposed for such excellent things as are in Prayer: more particularly that our minds are so able to converse with spiritual things and future, yea eternal, and to be affected with them; such as God, his Nature and Actions; our own Souls, their Actions and Inclinations, the State after Death, the Af­fairs of the Life hereafter; That we can take notice of God's Perfections, acknowledge them, really honour him, love and resolve to obey him, to put our trust in him and de­pend upon him; that we can take notice of and grieve sincerely and heartily for the ir­regularities of our Actions, and our bad and sinful Temper and Inclinations; be pleased [Page 225] with, desire, pray for Virtue and Grace; that we can think of, attend to and be fre­quently and much affected with things of fu­ture reward and misery, Heaven and Hell; that we are not sensual, dull, worldly, earthly-minded persons, who can mind nothing but sensible, present and worldly matters for this short life.

All men are naturally inclined to believe and confusedly see that such spiritual and fu­ture things as we have mentioned, are more excellent, more perfect (that is, of more good effect) than sensible and present worldly things; and consequently that it is a grea­ter perfection and excellency in a man to know, contemplate, be affected with those former than these latter, to have his mind conversant with and employed about them: which is one reason why the persons who profess and really live or seem to live such a life are generally honoured and reve­renced.

Further, A man after such a performance as a discreet and affectionate Prayer may re­flect not only upon his ability and sufficiency for such excellent things, but also upon his love to them and good will to them, his esteem for them, that he actually is so affected, and at that particular time.

Particularly after an understanding and affectionate Prayer, it is very acceptable to [Page 226] make reflection that he hath at that time performed so noble and excellent a part of his duty, and that which more immediately respects God; that he is not altogether care­less of God, lives without him, forgets him days without number; but that he hath honour­ed him by his express acknowledgments of his Infinite Perfections; by humbly petition­ing him for what he wants and what is good and just for him; by rendring him hearty thanks and actually loving him for his ma­nifold favours, even for all he hath or ever had, for any degree of Holiness, for Know­ledge and Wisdom, Parts, Gifts, Riches or Competency, Reputation, Friends, Secu­rity from Enemies, Health, Strength, Power, Opportunity or Advantage to do Good, Peace, Joy, Satisfaction, Happiness here, Hopes and Assurance of greater Perfection and Happiness after Death and parting with all here; and for all his boundless Goodness and benignity of his Nature to all his Crea­tures: that he hath honoured him by an as­sured but just Trust and Confidence in him, by a free submission of his Will to his Will in all things, and conforming of it chear­fully thereunto, to do all he commands him, and to be in any condition he appoints or disposeth: that he hath honoured him by a ready and free confession of, and piercing hearty grief for, and inward detestation of [Page 227] all his unreasonable Violations of his Just and Holy Laws made known either by Rea­son or Revelation, by Natural Conscience or God's Word, and consequently of the Eter­nal Laws of Righteousness: that he hath honoured him by asking from him as the only supreme, just, and yet propitious Judge of the World, pardon and forgiveness for Christ's sake that he would not punish him, but most of all by importunately begging his supervenient Grace, Strength and In­fluence, his Assistance one way or other that he might not Offend or do contrary to his Duty any more in any kind. I say, when a man hath performed so noble and excellent a part of his Duty towards God which tends so much to make him Divine and Perfect, it will not soon out of his mind, he will be re­reflecting upon it, and that cannot be with­out a high degree of joy and satisfaction of Spirit, and he will humbly give unfeigned Thanks to God for making him capable of such a noble and excellent Employment, so ravishing and delicious to himself, but espe­cially which will render him so benign, use­ful and profitable to the World, and plea­sing to God; for giving him the means of and effectually bringing him to the know­ledge and use of such an excellent Life; and he will wish all men may be so happy as to know and partake thereof.

There are Two things among other which make a man very sensible of the excellency of this part of his Duty, and consequently to per­ceive from thence more satisfaction and plea­sure.

The first is its compare with other parts of our Duty respecting our Neighbour. It seems more excellent than that to love ones Neighbour, that is, any rational Creature capable of any good from us. To wish well heartily to him, to be charitable, just, grateful, compassionate, or to shew any o­ther Instance of Love to him, though it be excellent, yet seems as much inferiour to that of our absolute love to God (not as only good to one, but to all the Universe) as our Neighbour, nay all the World are inferiour to God. To wish well to or desire any good thing for God we may not, because it sup­poseth some good thing absent or possible to be absent from him; an absent good is the proper object of desire: but we may will and rejoyce in his infinite happiness and perfe­ction which he actually possesseth; we may will a present good. And this ought to be so much more esteemed (if we compare them) than the love of our Neighbour, as God is capable of more happiness and felicity than all his Creatures, which is infinitely. All the World is a little thing, a Nothing to him; and his Being and Happiness consequently is [Page 229] infinitely to be preferr'd before that of all his Creatures, if they could be opposed.

Besides, it is part of the Nature of God to be infinitely good to all his Creatures; he therefore that loves God as such, must needs love all that he hath made too. God's Being and Happiness infer's that of his Creatures necessarily, and is the cause thereof, but not on the contrary: wherefore the love of God as having infinitely more excellent Effects is to be preferr'd before the love of all the Creation, if we consider them distinct, and if they could be inconsistent one with ano­ther; (which they never can be) but much more before the love of any person or per­sons. And although we are said not only to will but to do good to our Neighbour, and not to God; yet in truth our proper action is to will it; the outward Effect consequent upon our will is only by God's Power and Action, and we can will it (as hath been just now said) equally to both.

Man having naturally a great sense of the infinite Excellency and Perfection of God above all must needs have the perswasion that he ought to love him above all, and that to love him is a greater Perfection than the love of all the World besides. And the truth of it is next to the perfection of the love of all the Universe, i. e. God and all that he hath made together, is the Love of God di­stinctly considered.

As for the other parts of our Duty to God, ( viz.) Honour, Admiration, Dependance, Obedience, &c. they are but Instrumental Duties to cause us to practise Universal Righteousness, and the great Instance Uni­versal Love, Love to God and to every Crea­ture, &c. but they are much more excellent ones than many other, and ingenerate in us more immediately a greater and higher de­gree of Holiness (as might be particularly shewed) and consequently of Universal Love, in which it consists. Some of those persons who magnifie and commend those Duties which respect our Neighbour, especially such as Beneficence, justice and honesty in Dealings and Conversation, Peaceableness Obedience, &c. may do well to be advised whether it proceeds not from some secret in­clination to diminish and abate the esteem of Piety, or of our Duties towards God, be­cause they themselves do not understand the ineffable pleasure and profit thereof when duly performed, or are less sufficient and apt for them by spirituality of mind. They may reflect also and observe whether it comes not from selfishness, and that in mean and small instances of the good things of this worldly Life. It is possible for men highly to commend the above-named Virtues, only that the happiness of their present worldly Life might not be disturbed, that they them­selves [Page 231] might attain and enjoy peace, quiet, some plentiful or honourable condition of Life. When it is thus, although the Virtues they praise are truly excellent and abundant­ly deserve it; yet there is no Virtue at all in them, nor any thing more than a mean and little Spirit, viz. selfish and worldly.

The Second thing that makes us more sen­sible of the Excellency of this part of our Duty which is towards God is the unusual­ness of it, that it is not so ordinary a thing. We see men oft-times charitable, good-na­tured, well disposed, compassionate, candid, just, veracious, and in many Instances hum­ble and temperate, and that from a plain and honest Conscience and general Sense of their Duty, who notwithstanding more rarely think of God or perform any part of the fore-named Duties to him. The principal Reason of which is because most mens minds are dull and gross, by reason of their bodily temper and want of Education, and cannot without difficulty perceive any thing of God, or other Spiritual matters, which not­withstanding by exercise and usage they may much help, God also assisting their endea­vours.

These, I suppose, may have been those who have been called by some meer moral persons: who, notwithstanding, are far from being contemptible. For their defect is not [Page 232] in their will, they loving and desiring to do their Duty universally to God and their Neighbour, which consists in loving them: but in their understanding and memory, they not being so sufficient and fitted to ap­prehend or retain such purely spiritual na­tures as God is, and any reasoning concern­ing things belonging to him. They are of­ten much better persons than those who are more apt to apprehend, remember and talk all day of Points in Divinity or any Religious Matters, and therefore ready to de­spise them.

The greatest part of men far (nay few are otherwise) are either bad or very inept for more spiritual Objects, and therefore usually much neglect particular Duties to­wards God. Wherefore when we see men generally so negligent of their Duties to God, especially in Prayer, and many living as if there were none: but take notice that we for our parts are not guilty thereof, but are careful and greatly delight to observe our Duty towards him, we are the more sensible of the excellency of it. What's rare we think it hard to be obtained, and are apt to think it Excellent.

But here we shall do well to have a care of Pride and a mischievous mistake. We must have a care we please not our selves in our superiority to others, as the Pharisee did [Page 233] to the Publican. We may, if we have not a care, not so much please our selves in ha­ving done our just and reasonable Duty, as in having done that which so few others do, which others for the most part do not, and therefore in our superiority to others: whereas as we should please our selves and be well satisfied in the discharge of so ex­cellent a Duty, so we should heartily wish all others may be able and willing to do the like; not insult over others as the Pharisee, who thanked God he was not as the Pub­lican, for he fasted twice a Week, &c. he was more pleased that he was better than other men, than that he was good. Others falling short of their Duty by neglect may make us more sensible of our happiness in performing ours, because a thing is best apprehended when compared with its con­trary, but by no means should it make us please our selves in being superiour to them and consequently in their being bad or negli­gent.

Further, We must have a care of conceit­ing our selves presently so dear and accep­table to God that he must needs grant us in particular what we will have, that he must do for us what we shall desire, be always of our side. We must have a care we do not behave our selves as if we had obliged God, we for our parts worshipping, acknowledg­ing, [Page 234] honouring and loving of him, whe [...] others quite forget and neglect him.

Moreover, It is not all kind of Prayers that is so excellent a part of our Duty, but such as I have formerly described; and yet men are apt for any performance of this Du­ty (when there is little good in it, and if some­what good yet somewhat and much more bad) to think highly of and to be greatly pleased with themselves, and that they are very dear and acceptable to God. There is nothing or no great matter in Prayer when a man prays words without understanding and sense, or sense without affection and in­clination of Soul. or affectionately without sense, not moved by the truth and excel­lency (conceived so at least by him) of the matter he prays, but meerly or principally by certain Words and Phrases, with their circumstances of vehemency or lowdness and softness, gravity and acuteness, or the mutual mixtures of these which is called Accent or Tone, or by other external bodily signs of corporeal passions. There is no great matter when men pray in a formal, ver­bal, heartless, senseless Prayer; and yet men are apt to be very well satisfied with them­selves, and to have a very good opinion of themselves for the performance. Or sup­pose there be in our Prayers great passions to things false or unjust, or that there is vain [Page 235] [...]nd false self-conceit for a man's own holi­ness, and God's peculiar love to him, and he thanks God for that which is not, or which [...]s bad; suppose that there be Pride, Envy, Revenge or other Instances of Self-love in our Prayers, and much more of them than of any thing that is good, such as acknowledg­ment of God's Attributes, and particularly of our dependence upon him by praying to him and thanking him (which are in all Prayers that are not meer words.) I say, Suppose our Prayers to be such, (As I doubt hath been and is but too frequent) and then they are so far from being any part of our Duty, that they are, generally taken, sins wicked and abominable things. And yet men meerly for some few general good things in them, not taking notice of what's bad; or if they do, yet confessing the iniquity of their holy things, and thinking all that is done away and pardoned in Christ, the good only remaining, though they have the same temper still from whence these bad things sprung, may conceit themselves to have per­formed a most excellent part of their Duty. And this principally, because it is extraor­dinary, few men do so much, most men quite neglect God, take little notice of him, make any acknowledgment of him. And hence further may they believe themselves in general very extraordinary excellent per­sons, [Page 236] and that without doubt they are highly in God's favour, most precious and accep­table to him, his praying people, and conse­quently that he will do any thing for them and for their sakes.

These Abuses and Mistakes I have men­tioned that they might be prevented. Be it sure, that when a man reflects upon his having prayed to God, and is very well sa­tisfied and pleased therewith, it be nothing but what is really good that pleaseth him. Not, for Example, his singularity or supe­riority to other men: but the spirituality of his mind, and the well-disposedness of his Soul, his true love to Goodness Uni­versally, Hatred of Sin, Love and Thank­fulness to God, Honour, Reverence, Obe­dience, Faith, Dependence and Trust in Him, the actual Exercise of these, and [...] temper of mind from whence they proceed and to which they tend. Let him be sure also that these things were in his praying to God, not in general highly pleasing himself in having prayed when there was little of them: but indeed much more of such worth­less or wicked things I have above mention­ed. The being thus well assured of the goodness of our Prayers as it will in good mens minds raise up great delight and satis­faction, so also it ought, that we may be en­couraged still to go on in the performance [Page 237] of so excellent a Duty whereby we shall still be rendred better, more able and disposed by being good to serve and please God, and to do good in the World. And we ought to give hearty thanks to God that our Souls are so well tempered, as to be pleased and de­lighted with such things.

SECT. X.

IV. PRaying procures Delight, Joy and Sa­tisfaction of Mind by God's special immediate Influence. God may no doubt in our praying to him some ways per­fect all the Operations of our Souls. He may bring things either unknown or known be­fore to our minds; that is, reveal or suggest; he may cause us to attend to perceive and under­stand things more clearly and strongly, that is, illuminate our minds; he may also excite and strengthen our Love to our Duty, Sor­row for Sin, Love to any particular Duty, Love to himself, Honour, Reverence, Hum­ble Address and Dependence, Faith, sub­missive and obediential Resolution. So like­wise surely he may excite and diffuse through our Souls, Joy, Delight, Satisfaction from the Exercise of all these immediately, more than would otherwise be without this his especial immediate Action or Influence. [Page 238] And that God doth do thus, the Scripture plainly affirms, and Reason it self (in­somuch that Philosophers have taught it) would conclude it pro­bable Xenoph. Sen. Cicero. as well for other reasons, as particularly to draw and encou­rage us to the more frequent and vivid Exercise of these excellent Operations of our Souls, of these Graces in us. And 'tis this which makes that which is called Communion, or rather Union with God in Prayer compleat. For to have God the Ob­ject of the Operations of our Souls, to di­rect our Souls to God; and then for God again to make our Souls the Object of his Action or Influence (and the more of it, as there is in the more especial and immediate influence of God, the more the Communi­on) is or may very properly be called Unio [...] or Conversation of our Souls with God, and is a thing easily understood by all, but more felt by some men who are truly called godly and holy men. The Union between two spiritual substances cannot be understood to be any other than by the mutual intercourse of operations, and is much more really so than that which is between two bodys.

And here we may easily understand that this Conversation with God is not only con­fined to Prayer, but may be referr'd to all our Lives, in any part of which we may [Page 239] direct the Operations of our Souls to him (as when we do any thing in obedience to his Commands) and he may again have im­mediate influence upon us (as to suggest and strengthen us in our Obedience) any the ways before mentioned. And the fre­quenter and more vigorous these things are in man's Life, the more he may be said to have Communion or Union with God in his Life, or to Converse with God. And thus much for the Second sort of Benefits of Praying.

SECT. XI.

III. THe Third sort of general good Ef­fects or Benefits of Praying, are those which are Helps and Means both of our Goodness and Comfort, of which I shall at present name but Two, viz. Spiri­tuality and Enlargedness of Soul.

1. Spirituality. By which I mean such a temper of Soul whereby a man is apt to ap­prehend and be affected with Intellectual or Spiritual Objects, whether Absolute as the Nature and Properties of all Spiritual Be­ings, such as our own Souls, Angels, God himself; Or Relative, as all the Relations and Habitudes of things one to another, such [Page 240] as Cause and Effect, Contrariety, Similitude, Connexion and Repugnancy, &c. the suc­cessive apprehension of which two last is called Reasoning. It is manifest, That the Objects about which our minds are conver­sant in Prayer, are chiefly those of the first sort, God and his Attributes, our Souls and their several Perfections and Imperfections, as Ignorance and Knowledge, Errour and Truth, Vices and Virtues, or Sins and Gra­ces, &c. Now by frequent Exercise and Usage of our selves to Prayer, these Objects become familiar to us, and such as we readily and clearly conceive and apprehend, and which really and strongly affect us: whereas those men who never Pray or otherwise use their minds to them are only sensual and corporeal, or carnally minded, that is, such who can only conceive and are affected with sensible things, and somewhat of reasoning sometimes dully enough too about them: but strangely inept to spiritual things, blind and sensless in them.

But further, This Spirituality of Mind is manifestly a great preparation of Soul for Virtue and Goodness, because they are spi­ritual things. It fits our Souls to apprehend their Nature, to see their Beauty and Ex­cellency, the natural necessary Efficiency or Causality that is in them of the Happi­ness of the World, which can be discovered [Page 241] in no other thing: and consequently really to approve, honour, admire and love them. Moreover the very same temper of Soul, whe­ther from the subtilty and calmness of the Spirits, or any other cause, which disposeth to Spirituality disposeth also to Benignity or Love, which when it is universal and impar­tial is the only Instance and Subject of Vir­tue and Goodness. Finally, The Pleasure and Joy which the Soul perceives from her Conversation with Spiritual Objects is far more profound and piercing, more lasting and more frequent, being more in our own power than that from sensible and corporeal ones is; that which besides Revelation, the Experience not only of virtuous and holy Souls, but even of Contemplative persons, who have made tryal of both with equal advantages, hath always confirmed, and sincerely declared to the rest of the sensual World. The first of which do very heartily complain of and groan under the unhappy circumstances of this fleshly Life which so much hinders them from the enjoyment of those nobler and sweeter delights, and for that Reason (among others greater) full often breath out their thanks to God for the disco­very and assurance of the heavenly Life here­after, and their secret welcomes of the ap­proaching time thereof; whither steals from [Page 242] them many a privy glance, where is fixed ma­ny a yearning look.

II. The Second good Effect or Benefit of this last sort from Prayer, is an Enlarged­ness or Greatness of Soul. By which I mean that temper of Soul whereby it is sufficient and fitted to apprehend and be affected with great Objects; to understand, contemplate, will, desire, love, be pleased with, pursue and endeavour after them; or in one word, to converse with them. By the greatness of Objects, I mean their having great good Ef­fects, or a capacity and sufficiency, or some causality for such: all which good Effects indeed are either immediately or mediately nothing but happiness: they are either that in the end immediately, or the same in the means mediately. All goodness is either the goodness of the end, which is pleasurable good, or the good of the means to obtain that end, which is profitable good; and in­deed this last is nothing but the first in the means to obtain it. So that all Good is no­thing but Happiness. But to leave this small but very important digression; The great­ness of the goodness of Objects, or the hap­piness of which they are the cause, is mea­sured only by three things, viz. its Inten­tion, Extention and Duration. Those Ob­jects [Page 243] therefore are the greatest which are or are most the cause of the most intense, the most universal or extended as to subjects, and the most during happiness, of which there are infinite degrees; The highest of which is that being infinite in all perfection and happiness which we call God, who for­mally or causally contains all things. Ac­cording to the several degrees of this good which each man minds, pursues and conver­seth withal, is his Greatness, Nobleness, Excellency (or what words are usual among men to express the confused notion hereof) to be judged and esteemed. He is the no­blest and greatest soul of all who minds and pursues perpetually the greatest good of the whole Universe in these three Respects, of Intention, Extention, Duration: that in all other things; or all other things as parts, or more generally means thereof, and therefore spiritual good as much as may be, being the greatest in respect of its intention; univer­sal good, or that of the whole, as the great­est in respect of extension, and the most pub­lick indeed; eternal good lastly, as the greatest in respect of duration. On the con­trary, he is the meanest and basest soul who minds and pursues only personal, sensible and present good.

It is manifest that in Prayer, as it is before described, the objects with which the Soul [Page 244] converseth are of the greatest and noblest sort, and that by frequent usage of her self to such conversation she gets a habit thereof, so that she doth with ease and de­light so employ her self: and if this fleshly Life would permit her, she would soon make it her constant and perpetual enter­tainment.

Further, It is alike plain and evident how this greatness of Soul is the cause of Virtue or Goodness, and of Comfort or Joy. For Goodness, Righteousness, Holiness, Virtue (all signifie the same principal thing with some small difference) in its greatest degree is nothing but the sincerest, strongest, con­stantest, habitual inclination and bent of will to the rectitude of our wills or actions, which is only to be found in having the greatest good of the whole Universe, taking in God himself for the ultimate object or end of our wills, and renouncing and quitting that of any part, and therefore of our selves. It is therefore nothing but a preference of the most Publick and Universal Good before that of any part, and therefore before our own. And contrariwise, Vice and Sin is the preference of the good of any part, and almost always our own personal good before that of the whole, which is the most Univer­sal and Publick. It is the having that the ul­timate object and end of all our wills, and [Page 245] neglecting or refusing this. Holiness and Virtue therefore are great and noble and excellent things, which tend to an infinite good: and if compared they are as much greater than Sin or Vice, as infinite Exten­sion (if there can be any such thing) is bigger than a single Atome. The soul consequent­ly which is inclined to and aspires after the greatest and most noble objects must needs be so far prepared to have the highest ho­nour, the ardentest love, the keenest desire, the most intense and ravishing joy and de­light in the most sincere, generous and con­stant Virtue; and must perfectly both con­temn and hate all Vice and Sin, as the most mean, base and sordid thing. The same greatness or largeness of Soul disposeth us infinitely to prefer one sort of our own per­sonal good, viz. the favour of God, as our most comprehensive good, and particularly Eternal happiness, which he hath promised as the Reward of Holiness and Virtue, be­fore another sort thereof, viz. the Tempta­tions to Sin and Vice, at longest the momen­tany pleasures of this present Life, and ut­terly to despise them in compare with the other, and consequently to endeavour and pursue after Virtue, and to slight and scorn all Vice. It is certain, That it is nothing but Ignorance or a pityable and contemptible littleness and stinginess of Soul in the greatest [Page 246] Huffs of the Age, whatever they may pre­tend to generosity, which exposeth them to Vice and Wickedness, and makes them so easily to neglect or despise all the Laws and Rewards of Virtue and true Religion; ei­ther they are not able to conceive things be­yond the Mud-walls of their own Cottage, or they are so stuffed and dryed with its Reeks and Smoaks as never to desire them. Nay, when no less than Eternal Felicity is proposed and profered to them, they are no more moved with it than a Bedlam-Sot is with the offer of a Kingdom; or sometimes they laugh at it, like one of those poor merry Fools and prefer their own nasty Cell before it. One would think the dullest Soul should hardly forbear to enquire after it, and be willing it should be true, or at least without any prejudice against it, endeavour to be sa­tisfied whether it be so or no.

Lastly, Nothing is more manifest than that the greater and nobler the objects are with which our mind converseth, the fuller and mightier is our joy and pleasure. Surely we cannot think that Boys have as great pleasure in Conquering at Cob-Nutt, as a great Cap­tain hath in subduing a Kingdom; or which is better, That a fond Child hath as great a joy and delight in saving the Life of its little Animal Play-fellow, as Abraham would have had in prevailing with God for the saving [Page 247] of Sodom and Gomorrah from a miserable Destruction, if there had been found there­in but Ten Righteous Persons. There is infinite more difference between the things that men ordinarily entertain their thoughts and pursuits withal, and those which the Soul converseth withal in such Prayers as have been before described.

And so I have given an account of some of the general Heads of the good Effects or Benefits of Praying to God, which I have hi­therto proved by Reason and Testimony and Experience of all good men.

And now I desire men would prove it one way more, and that is, by their own ex­perience, or else disprove it. Make we tryal of it our selves, and that for some time together; for the Effects may not pre­sently follow: take we some time, begin now to do it, to pray to God discreetly and affectionately with a holy, pure and innocent heart, in publick, private, secret; see whe­ther we do not grow better upon it. Pray to him heartily and assiduously in secret for strength to mortifie any Lust, thy Pride, thy Revenge, thy Envy, thy Wrath, thy Injustice, thy Covetousness, thy Vain-glory, thy Uncleanness or Lasciviousness, thy In­temperance, and a Thousand other Lusts which may be troublesome and importunate to us so far as we are good, or to the Divine [Page 248] and Regenerate Nature within us. Pray to him for Universal Holiness, Love to himself, Charity, Humility; Purity and Spirituality of Mind; for his forbearance, for his Pardon. Make thy report after some time, I fear no­thing more than a Temptation to boast too much of thy Success. And as for the plea­sure of it, step [...]metimes into thy Closet, or any retired place, desire of God first to dispose thy Mind that the Meditation and Action of thy Soul may be such as may be acceptable to him, set thy self to make Ac­knowledgments of his infinite Excellencies and Perfections, and the Instances thereof to all his Creation, and in particular to thy self, in making, preserving, providing for thee, and bestowing upon thee the good things of thy Soul and Body; such as Know­ledge, especially of himself and thy self, of thy present and future States and Condi­tions, any Goodness or Virtue, that thou art not the most villanous and wicked per­son, devoid of all sense of thy Duty, given up to all Sin and Wickedness, the means afforded still of being yet wiser and better, God's forbearance, forgiveness in case of Repentance, present Peace, Comfort, Joy in well-doing, the provision of Heaven and Eternal Life hereafter when thy Eyes are closed and thou art no more an Inhabitant of this World, thy Health, Strength plenty [Page 249] of Food, Rayment, Habitation, all Con­veniencies of this Life in order to a good and happy Life here and hereafter. And not only make bare acknowledgments of these things: but heartily love and thank God for them, honour and admire him with all thy might and understanding, firmly be­lieve him to have been, to be now, and that he always will be thy best Friend, if thou be not thine own hindrance; Ask heartily God's Pardon for offending him and sinning against the Eternal Laws of Righteousness, drop an unfeigned Tear, breath out an un­constrained Sigh, chide thy self, beseech God's Grace more than thy Life never to do so any more, resolve to use all the inherent strength thou hast; come then and tell what thou findest, how thou likest.

Once more, When thou wouldst have any thing, make thy Case known, propound it to God, beseech him to give it thee so far as it is just only, leave thy self and thy request with God, because he is wise and just, ex­amine and amend what is amiss in thy self, that thou mightest not be the cause why it is not just for God to give it thee, let us know how this relisheth and what follow­eth. Say sometimes such things as these with the devout and holy Psalmist, I love the Lord because he hath heard my Voice and my Supplication, or because he hath delivered [Page 250] my Soul from death, (that is, he hath saved my Life in such a danger, or sickness sup­pose) mine eyes from tears, (that is, he hath removed from me or prevented those Evils which would have sore grieved me) and my feet from falling, (that is, he hath kept my mind upright and cheerful from dejected­ness and despondency, or he hath kept me in that good condition of Life from which I was in danger of having fallen or of being deprived of it) the Lord hath dealt bountifully with me, what shall I render unto the Lord for all his benefits towards me? I will take the Cup of Salvation (the usual part of the Sacrifice of Thanksgiving) I will shew my self pub­lickly thankful, and call upon the Name of the Lord, or Worship him. O Lord, truly I am thy Servant, I am thy Servant. Psal. 116.

Say further sometimes, Great is the Lord and greatly to be praised, and his greatness is unsearchable: The Lord is gracious and full of compassion, slow to anger and of great Mercy. The Lord is good to all, and his tender mercies are over all his works. All thy works shall praise thee O Lord, and thy Saints shall bless thee. Oh happy is he who hath the God of Jacob for his help, whose hope is in Jehovah the Lord his God, who made Heaven and Earth, the See and all that therein is; He who telleth the num­ber of the Stars, and calleth them all by their Names, who is of great Power and his Under­standing [Page 251] is infinite. Psalms 145, 146, 147. Make we tryal, I say, our selves, see we things with our own eyes, confirm or con­fute all by our own experience. Let us not think it a thing not worthy our trouble to be satisfied in, for it is worthy of our greatest pains. Either we believe all that hath been said concerning these Excellent Uses of Pray­ing, or we do not: if we do not, as I said, try we our selves whether our Nature is not capable thereof, and God will not assist us; for this is the best way of proof. If we do believe it without trying, then do we ac­cordingly. If we do believe this to be true, and yet do not practise, it must needs be a sign we are both bad and foolish, that we have no mind to be made good or better, no nor lift through laziness or slavery to be made happier; or because we cannot have the comfort and pleasure of Praying with­out the profit of being engaged to be good, we'l part with that rather than be good and leave our bad Courses or any Sin we love; in which as we are wicked, so we are such Fools for our selves as if when we have a decrepit and infirm Body we should be afraid it should be made more sound and strong whereby we might be more useful to the World, and have the constant plea­sure of a clear Health. And so I have per­fected this Fourth Head, namely the great [Page 252] Benefits and Excellent Uses and Effects of Praying to God.

SECT. I.

V. THe Fifth general Head is Directions for Praying; these shall be of two sorts.

1. To inform or remember our selves of the due qualifications of a Prayer, what they are.

2. To suggest some means to obtain these said qualifications.

Again, The first sort, or the due qualifi­cations are of two sorts likewise.

1. Those concerning the things contained in a Prayer.

2. Those concerning the signs of those things.

Those qualifications again concerning the things contained in a Prayer are only like­wise of two sorts.

1. Those that appertain to the objects or sense of a Prayer.

2. Those which appertain to the Actions or (to use the most fit general Term I know) any Affections (by which I mean not only the passions) of Soul used in a Prayer, such as I have before reckoned up and largely discoursed of: and which (briefly, only to rehearse them) are,

1. Acknowledgment of God's excellent Attributes, his infinite Perfections, together with the affections of Soul consequent, such as Admiration, Honour, Reverence, Fear, Love, Faith, Hope or Confidence, Obediential Resolution, &c.

2. Confession of our Sins.

3. Profession of our future Obedience, in which two are included many more parti­cular Actions, as Reflection, Comparing our Actions with our Duty, Acknowledgment or Confession strictly so called, Accusation, Condemnation, Grief and Sorrow for Sin, Watchfulness against it, Resolution to do so no more.

4. Thankfulness or Love to God for his Benefits to us.

5. A Proposal, Recital, Explication of our Wants, their number, their greatness. As also of the reasons and grounds of our desires, of their importunateness, i. e. of their earnest­ness and frequency.

And then (6.) Our express Petitions and Desires.

Again, and lastly, The due qualificati­ons of the signs used in so Praying, both of the Objects and Actions, or Operations of our Souls are,

1. Those of Words or Speech, which are always used as signs of our immediate con­ceptions and actions of Soul, when we pray with others in their name, and so as they may joyn with us. They may also be used in secret Prayer for the more strong and express excitation in our selves both of sense and of the operations of our Souls, Perceptions, Affections, Resolutions. I say, they may where there is no worse conse­quence than that is a good one (as seeming to be or a temptation to be vain-glorious) be used by us in our secret or retired Pray­ers. But even when we do not in our secret Prayers pronounce them with our Lips, yet they are in our Imagination, and we near al­ways signifie by them unto our selves our conceit of things, or Ideas at least, if not our affections.

Further, These Words or Speech are sometimes the signs only of things or sense or Ideas in our minds, and not of any other operations of our Souls, as in Mathema­ticks, (so may it be in any other part of knowledge) where men write and speak purely to teach and inform. Sometimes again, especially with some properties belonging [Page 255] to them (as their Gravity, Acuteness, Lowd­ness, Lowness, Swiftness, Slowness, Equa­lity, Inequality, Position and Site) they only signifie other operations or affections of our Souls, especially our Passions, and not our Ideas or conceipts. But for the most part (both when written and pronounced) they signifie both together. It is very rare but that they indicate and signifie together with the sense some quality or action of mind in the writer or speaker: and especi­ally the Passions, as in sentences of Admira­tion, yea and of Trust and Confidence and Desire, &c. frequent in the Psalms, nor in­deed is any discourse acceptable to the ge­nerality of men without them. For exam­ple, Where are thy loving kindnesses of old? Hast thou forgotten to be gracious? Hast thou cast us off for ever? Great desires are here signified as well as sense. Oh that the salva­tion of Israel were come out of Sion. Psalm 14. Verse 7. Ardent and earnest desire is here signified by words and their order and po­sition. Oh let the wickedness of the wicked come to an end. Psalm 7. Verse 9. And oh that men would praise the Lord for his goodness. Psalm 107. Verse 8. are the same. Oh how I love thy Law! Psalm 119. Verse 97. sig­nifies Admiration at the greatness of his Love, as well as the sense or thing, that he did love God's Law. Repetition of words [Page 256] signifies not only the sense of such words, but also some passion or some great degree thereof. As Psalm 116. Verse 16. O Lord, truly I am thy servant, I am thy servant the Son of thy Hand-maid, &c. signifies not only the sense, that the Psalmist was God's Ser­vant, but also the Passion of Joy that he was so, and of Hope because he was so. And save now I beseech thee O Lord, O Lord I be­seech thee send now prosperity. (Psalm 118. Verse 25.) Earnestness and greatness of De­sire is here signified. So again for Example, When a man confesseth that he hath been or is the greatest of Sinners, or the least es [...] Saints, or the like; these words do not o [...] ought not to signifie the superlative degree as other words may sometimes do; but only that they have been once great sinners, and are but little good in the positive degree: And moreover, the great Passion of Grie [...] and Hatred for and of Sin, and of under­valuing and contempt of themselves for be­ing so very bad or little good. Many other Expressions in Prayers and other performan­ces when men are hot and affectionated may truly be so interpreted, though oft-times the persons themselves do not observe it, but will defend the precise meaning and sense of the words when spoken without passion to be always true. But,

2. These signs either of Sense or Object [...] [Page 257] or of Operations or Affections of our Souls are other postures or gestures of some parts of the body: such as are those of the head, as shaking it, which is a sign of desire or sadness; of the whole Countenance as the parts thereof being composed and steady, i. e. which usually signifies Attention, &c. Of the eyes particularly, whose lifting up usually signifies desire, thankfulness, appro­bation, admiration, &c. Of the whole body, as standing up, which may signifie appro­bation, more usually attention. The signs which signifie Approbation and Attention usually signifie too Respect, Esteem, Reve­rence. The lifting up the hands ordinarily signifies desire. Kneeling usually signifies Reverence, Respect, Submission. Some certain postures of the Countenance signi­fie Grief and Sadness, some Joy, some Trust and Confidence, &c. for there are infinite variety. Postures and Gestures may be also the signs of sense too or of our meaning, as we see it is in dumb persons, but those to whom God hath granted the use of words and speech very rarely use them for that pur­pose.

We begin at the first, viz. the due Qua­lifications of the Sense or Objects, or the things about which our minds are conver­sant in Prayer. Some of which are these:

1. The First is the truth of them. We [Page 258] are to take care that that which is capable thereof be true. All things that are the sense or matter of our Prayers, besides that which is the proper matter of Petition or Desire may be false or true. The matter or objects of our desire indeed cannot, because they are all of them, as so considered, simple not complex things in such manner as Pro­positions are, in which only there is that truth I now mean. For Example, In ac­knowledgment of the Divine Perfections, we must have a care that what we acknow­ledge to be in God, be really a pure perfe­ction, and implies necessarily no imperfe­ction or defect in the least, and therefore that it is really in him. Thus when we make an acknowledgment of God's absolute Power and Sovereignty of doing whatsoever he willeth and pleaseth, we must have a care of thinking he can by his own intrinsick Power, or that it is in his Nature to determine himself contrary to the Laws of Righteous­ness, or Universal Goodness, which is all one. As for Instance, That he can, or that there is any capacity in his most perfect Na­ture to will all his Creatures to be miserable, and to make them for that purpose; nay, or to will any number of them; nay, any one of them absolutely and ultimately to be so; nay, or the least evil to any of them without any further respect to any other [Page 259] good, but only that he pleaseth himself therein; this is contrary to Reason and ex­press Revelation. It is true, there is no su­periour cause to God's Will or his active Power that makes him to be good, or re­strains him from making any of his Crea­tures unhappy or miserable; (we should be mistaken again if we thought so) but we neither ought nor can conceive, if we attend to the Nature of God and Perfection, that it is possible ever for him to will absolutely and ultimately the least evil or misery of his Crea­tures; his Will can never be so disposed, it is not in his Nature, to will so cannot please him. That which I conceive the best dispo­sed men mean confusedly and are not of­fended with when they acknowledge God's Soveraignty so unlimitedly, as that he can do what he will with his innocent Creatures, and either immediately though such, or mediately, first contriving a necessity of sin­ning, throw them into Hell if he pleaseth, is, that there is no superiour cause to his own Will why he doth not so; which is true: not that it is possible for him ever so to will or to be pleased therewith: That even the due Relations of our Actions to their Objects or their Justice or Righteousness is something, and therefore made by God or dependent upon his Will; for all things must have his Will or active Power to be the [Page 260] Cause: But then we cannot conceive his Nature such as ever to have willed contrary, or not to have willed these Relations, not to have willed that which is just and right. There have been both of the most prophane and of the greatest Religionists but mista­ken who have, I think, entertained these false and most mischievous Opinions concern­ing God.

So on another hand, in the acknowledg­ment of the Divine Goodness, men may have a conceit and acknowledge that God is so good that he will make all men happy, and therefore pass over all their sins though never so great and heinous, numerous and many; that he will not punish them nei­ther here nor hereafter; and this though they do not repent, and their minds and na­tures are not changed at all, or very slight­ly. They say they are sinners, but God, they hope, will forgive them, for God is merciful, as they use to express it. This is a very mischievous falshood, and implies him even not to be Universally good to all his Creation, not to do the greatest good to it: for he cannot be so, unless he restrain sometimes wickedness and sinful mischievous Purposes and Resolutions of Will, and put a difference, as to Happiness, between the Righteous and the Wicked sometime and in some measure or other, according as seems [Page 261] best to his infinite Wisdom. This also is con­trary to Reason and the express revealed Will of God.

So again, Those who may acknowledge the Divine Tenderness and peculiar Love to them and to some certain others, that he will not see any sin in them, and will not punish them in the least for it, but that they are peculiarly destined to an unconceivable Glo­ry and Felicity in another World notwith­standing they live in their Sins, and are no better than others, and are very well con­tent so to do and be: who say further, that God hath provided and found out a way to excuse them from actual obedience to his Laws, and from punishment in case of con­stant failure without any amendment: that they indeed have very corrupt hearts, but God for Christ's sake will pardon all. These persons make God and Christ the worst Patrons of sin, the most unrighteous, the most partial, to bear with and pardon it in a few whom he pleaseth, but to punish it in all the rest with the greatest severity. Nothing more repugnant to Reason and Scripture in Rom. 2.

In Confession in like manner we must have the like care, and as near as we can say nothing but what we know to be cer­tainly true. Wherefore we must have a care that we do not confess that we deserve [Page 262] punishment in such things which are not sins, nor that we are guilty in those things which really are sins, when we are not. Nor on the contrary perhaps excuse our selves, or think our selves innocent or good when we are bad, think those things no sins, nay, very good actions which are bad ones. That which may often be in those which are done with pretended or some little real zeal con­fusedly for the glory of God mixed with much more or other undue▪ selfish ends and unlawful appetites. Nor must we acquit, slatter, connive at our selves, and think our selves not guilty of any sins, and it may be thank God for it too, when we are; being either ignorant and forgetful of our selves, or wilfully vainly conceited. The greatest part of the World are very presumptuous and conceited generally of their own inno­cency (though they may sometimes in words only or very slightly say they are sinners) insomuch that if you should enquire of them what they have been or how they have lived, they'l tell you that no man can say any harm by them, and they know nothing amiss they thank God by themselves, they hardly know one sin by themselves or one bad action to confess, or they must study upon it or be put in mind of something or other; whence they conclude themselves very innocent, and take it for granted and [Page 263] act accordingly as if it really were so, and God knew as little by them as they do by themselves; when perhaps they have rare­ly done any good action, and they have little good in them. If they should be remem­bred of their Wrath, Revenge, Pride, En­vy, Conceit and Disobedience, Fraud, De­ceit, Injustice, Violence, Sacriledge, Lust and Intemperance, their neglect of God and their Duty towards him, nay their aversation from, hatred or contempt of Pi­ous Performances they will either deny or excuse or justifie themselves therein. These are the far greatest number.

But we may find some too on the other hand, who are so melancholy, fearful, and timorous, or angry and discontented with themselves, that they are very apt to think those things sins in themselves and to accuse and condemn themselves for them, which are not, but only defects of knowledge or prudence; when their principles were very right and innocent, and they used as much or more care sometimes to do what they in­tended then they ought. Nay, some there may be who may think those things sins which are their material duty, or they ought in pru­dence and wisdom to have done. As when any person notwithstanding the stirring or tumultuating of any Lusts resisted, disap­proved, comes to the Sacrament, desirous [Page 264] heartily to be better and stronger against them, and yet thinks he hath done amiss in coming before his heart was better, when this was his duty. These same [...]morous and discontented persons also are apt to think themselves guilty of some fa [...]lts when they are not, or more then they are, and to take notice of what's bad and not what's good in themselves. They take notice of the frequent assaults of their excessive and immoderate Appetites and Lusts, and some­times of their being overcome, and not at all of their disapprobation, dislike, resi­stance, repelling and overcoming them; the latter of which is as effectual a means of en­couraging, preserving and strengthening us in goodness as the former.

So also men may mistake in their Confes­sion concerning Original Sin, if not rightly informed, as that we are guilty of Adam's personal Sin, and so deserve Eternal Dam­nation therefore: whereas the utmost that seems to be taught us by Scripture, Reason and Experience (which indeed is a great and a sad deal) is, that it may seem just to God, (or for the Universal Good) to consti­tute such Laws of Nature, that Children by the Mediation of their Bodys from their Parents may be born with inordinate and im­moderate appetites or inclinations, or with inclinations to some objects absolutely for [Page 265] themselves and stronger than that to holiness or righteousness; in which is the nature of Sin. These inordinate and immoderate appe­tites or inclinations being by Laws of Nature from certain temper or disposition of our bodys which is communicated from our Pa­rents, may very well be called Original, or Birth-Sin, as it is in our Church-Articles. But all this though it be a very great Cala­mity to Children, yet cannot be said to be their Punishment, because no sin in them is supposed to have preceded; but it is the Pu­nishment of their Parents and of their First-Parents who have sinned, to whom they are so related as to be looked upon by them and others as part of themselves, and whom their Evil or Calamity seen or foreseen real­ly doth affect. Nay further, These inordi­nate and immoderate Appetites or habitual Lusts or evil Concupiscences do certainly make it just for God to place such Souls in whom they are in some suitable state of im­perfection and unhappiness sometime or in some degree or other best known to his infi­nite Wisdom, if they be not removed or taken away, as some think they are in In­fants by Baptism. But all this still is no Punishment to Children either for Adam's or any other's personal Transgression.

The neglect of a Judaical observation of the Lord's day hath been, and, I suppose, is [Page 266] still amongst some even very good person; one of the most frequently or zealously con­fessed sins: That they have spoke their own words and thought their own thoughts any time within the four and twenty hours; that is, as they interpet it, any words or thoughts concerning any worldly Affair (though it be hard to fix the bounds of worldly and religious) which in it self might be hightly useful to ones self and to others, and therefore lawful, nay commanded on another day: and this because they look up­on the Jewish Sabbath only translated to another day by our Lord or his Apostles with the addition of the Commemoration of our Lord's Resurrection. The Command concerning the Observation of which Jewish Sabbath they esteem Moral (by which they mean that it is of perpetual obligation) except where God himself hath altered it, as they think he hath in respect of the day. In all which I think there are many mistakes, As,

1. That the Jews themselves were forbid­den for the entire space of twenty four hours of their Sabbath all thoughts and words, nay actions themselves which were not the immediate worship of God internal or external, or very nearly relating there­unto. As for Actions it is not to be doubted but that first those which might be neces­sary [Page 267] to make them spend a greater part of that time in the immediate worship of God with more vigour and fervency were never forbidden; and therefore those which were for the best refreshment of the body with food, and those which were for diversion sometimes; which to some persons might necessarily take up a good part of their time: such as walking and talking about innocent or useful affairs of Life, and interposing these so much as might make them fitter for the commanded Worship of God, and that which their own prudence might add in publick, private or secret. Nor,

2. Is it more to be doubted that those actions were never forbidden which were of greater good effect just at that time and in those circumstances (and many such there may be which must be left to mens sincere prudence) than the immediate Worship of God. As for Example, A Man's pulling his Neighbour's, or his own Ox or Ass or Sheep out of a Ditch, where they would certainly perish: (It is our Saviour's own In­stance.) How much more to ride many miles Post, more than many of their Sab­bath days Journey, to save a Man's Life rea­dy to perish by some Disease, or by violent assault of wicked Murtherers? And as for words and thoughts they had in this respect still more liberty. For abundance of actions [Page 268] and otherwise very useful and good would be inconsistent with and indispose a man to the immediate Worship of God, the words or thoughts concerning which for a small time may not; but clean contrary conve­niently and fitly divert or refresh a man and be the cause of his better performance there­of. The place in Isaiah, the 58. which hath been usually quoted to this purpose is▪ If thou turn away thy foot from the Sabbath from doing thy pleasure on my holy day, an [...] call the Sabbath a delight, the holy of the Lord honourable, and shalt honour him, not doing thine own ways nor finding thine own pleasure, nor speaking thine own words. Where fir [...] the words from doing thy pleasure on my holy day signifie and mean [...] general their doing every thing they listed and pleased, not only upon the day now ordinarily called their Sabbath but also upon other their holy days And that they made the rule of their actions on those days only their own will and plea­sure, not God's. This they neglected and had no regard to; and therefore they neg­lected and slighted those things that God had on those days commanded them. Those words cannot mean their doing some things which might please themselves: for eve [...] what God commanded might and ought to please them, and they were to delight them­selves in them. Again, The sense of the [Page 269] words shalt honour him not doing thine own ways, &c. is no other but that they should in general honour God by keeping his Com­mandments, and preferring his Will before their own will and ways when inconsistent with or opposed thereto, and particularly by keeping his Commands whatsoever they were concerning the observation of the Sab­bath, that by the Phrase of their own ways is meant their sinful ways in opposition to God's Will and Commands is manifest from Isa. 66. Verse 3, and 4.

Another mistake is, That supposing the Jews were commanded by God for the 24 hours of the Sabbath to abstain from all words and thoughts which were not near­ly at least relating to the immediate Worship of God, that this Command obligeth all Christians. For on the contrary it is most certain, that no Commands given to the Jews by Moses oblige any Christians as given by him. They were particularly directed to that particular people and no other. If there be any of those Commands that are enjoyned from God by Christ, who was the great Prophet and Messenger of God to all Mankind, or by Reason, and Natural Light, so that they appear in all circumstances to have more good effects than bad ones, then indeed they oblige all men. Now the Ju­daical Observation of the Lord's day to all [Page 270] men (howsoever particular that of their Sab­bath was) is not commanded neither by Christ, nor by Reason. There is not one word of it in the Scripture. And for Rea­son, it is not imaginable that it is possible for all Persons of all tempers in all Climates and places, as the affairs of humane nature now are, to observe it as the Jews did; nor is it of more good effect, that it should be so observed. And as for the translation of the Jewish Sabbath-day from the Seventh to the First Day of the Week by Christ or his Apo­stles, it is without any ground from any Testimony that I remember to have heard. Nor is the Reason usually given more consi­derable, viz. the Redemption of the World by Christ being a greater Mercy than the Creation: For the Creation was of Millions more, and that of ever blissful and happy and most perfect Creatures, than the Re­demption was. And indeed if the minute circumstances with which the Jews observed their Sabbath be Moral, and therefore not changed by Christ and his Apostles, much more should the precise day be so. Finally, it is to be affirmed, That only all those Precepts in the Mosaical Law are obligatory to all men at all times, which concern the end of all our wills and actions; namely the Universal Good, consisting of pleasing God, the greatest good of others and our own Salva­tion [Page 271] or most compleatly perfect and happy state; and consequently the suppression of all selfish and immoderate Appetites or Lusts in us; And moreover those few general Precepts of Prudence which perpetually to observe doth most obtain this our one ulti­mate end; such as the material part of the Commands against Idolatry, Prophaneness, Irreligion, Murder, Adultery False-wit­ness, &c. how many and which these are our own Reason and Prudence, if we have them not repeated in our Christian Religion must only determine by the same ways they use in other matters.

In all that I have said concerning the Ju­daical Observation of the Lord's day, I would not be thought as if I intended or desired in the least to undervalue and discourage the employment of our minds about spiritual things, and consequently spirituality of Soul; that is, such a temper whereby a man is apt to apprehend and be affected with spiritual matters. No, I would have it introduced into the World as much as humane nature is capable of. For although I do not think this employment and temper of Soul to be our absolute and greatest Perfection (which I doubt is a mistake among some of the highest Religionists of all sorts and parties) yet I know it to be a most excellent Instru­ment thereof, viz. of Universal Love and [Page 272] Goodness, in opposition to Selfishness. It al­lays and calms all our bodily Passions and consequent bad Impressions and Inclinations, it clears our Reason and Perception of all Perfection, of the Nature of God, of the Truth of Things, and consequently of the Nature and Excellency of Virtue, and its only instance Universal Charity and Good­ness, yea, and causeth us to be deeply af­fected with it, to admire and love it. It immediately disposeth the Soul to a sweet and easie benignity and goodness, &c. Where­fore, I say, I would endeavour to introduce it as much still as humane nature shall be observed to be capable of; that is, so much as will be the cause of most good among men as their natures or affairs are necessarily con­stituted. For it is certain, The employment of a man's mind about spiritual matters may be too much, so that it may wast or dull ones spirits and consequently render one less sufficient to apprehend well and be affected with either spiritual or sensible things; it may weaken, flatten and darken our apprehension and conception, diminish and impair much all our natural parts; it may render us fearful, flattering, of too mean an opinion of our selves compared with others, superstitious, pievish, morose by too great an expense, or contracting some certain ill Crasis of the Spirits; in fine, very [Page 273] little and mean minded persons, dull, afraid of, and angry with every small thing be­yond measure: whereas a free and discreet use of bodily pleasures and converse with ordinary affairs may secure us from those Infirmities. But thus much I think the Condition of men will very well generally bear.

1. That there be some time set apart for the publick Worship of God to which all men, except very rarely, may resort, which time may be once in the Week at least or oftner.

2. Particularly to commemorate his Crea­tion, Preservation and Administration of the whole Universe, and therein with all suta­ble affections to acknowledge his infinite Perfections displaied: and more particular­ly to commemorate that part of his provi­dence or administration or direction and government of the affairs of Mankind, viz. Jesus's coming amongst us from him for our Redemption from a State of great Imperfe­ction, Wickedness, Misery, by his Doctrine, Life, gracious Influence, procurement of Pardon, &c. all this also with agreeable af­fections of Soul, for which the day of his Resurrection by his own Power and Virtue, being the most wonderful thing and pecu­liar to him, and therefore the great confir­mation of his mission is well chosen. To [Page 274] which might be added by Christians, for ought I see, the weekly celebration of the day of his Ascension, if the affairs of Man­kind could bear it, which was also a most magnificent and strange thing though hap­penning to two others before, and necessa­rily inferrs his resurrection.

3. Upon the same day to Worship God in secret too more or less according as our bo­dily temper and necessary affairs will per­mit, which every ones sincere prudence must determine. Particularly to entertain ones self with such actions and thoughts be­fore the publick Worship as will prepare a man to perform it better, more to appre­hend and be affected with the spiritual things that do occur therein, and to abstain from those things which may indispose and un­fit a man for that performance: And so after­wards to take some time to impress upon our memory, examine, inculcate upon our affections what might have occurred: and moreover to think of, contemplate, and affect our selves with any other spiritual things, as the Existence, Nature, Actions of God; of our own Souls, what we were, are, should be, shall be: our imperfections, perfe­ctions, &c. for all which we are fitter by freedom from bodily action and calmness. This very day is also a very fit season for instructing of Families, and performing Of­fices [Page 275] and Duties of Religion with them, also for all acts of Charity both Spiritual and Corporal to our Neighbour. The Church of England hath in one of her Canons very piously described how she would have holy days to be observed: which were it care­fully obeyed would be a very grave Orna­ment to her. Nor can it therefore be ex­pedient for such an end to encourage Plays, Pastimes, Recreations, worldly Affairs, but barely to tolerate some lesser matters which prudence might not think sit to exact rigid­ly, but to leave to every ones liberty. And as for times of necessary Diversion or Re­creation which usually is accompanied with some folly and debauchery, others are a great deal fitter for such a purpose.

And now if the Lord's day and other holy days were thus observed, there would be far more of spiritual employment of our minds, and more effectual for the great end of making us better than there was ever among the Jews in their strictest observation of their Sabbath; a great part of which was taken up in the bare external Worship of God, or in the external signs of Honour, as in the care of their best Apparel, and well provided Tables, their Gate, their Voice, and other such unprofitable and trivial matters, as R D Kimchi observes upon the place in Isaiah before quoted. What a ridiculous [Page 276] Observation of their Sabbath was the ab­staining from twisting ones Whiskers, or running a Needle twice through a Clout, or writing two Letters, because these were [...] or Works? Of this enough every where in their Authours, and particularly in the Talmudical Tract of the Sabbath: most of which were only an ignorant and super­stitious application of God's general Com­mand, as it seems, of which some Chri­stians have been or may be soon too much guilty. It may be here advised that there is great difference as to persons; and that there may be some whose constant employ­ment or leisure may give them such advan­tages of spending much time upon other days about spiritual things, that it may not be so needful nor convenient for them to spend so much time on these; and that oft­times the principal reason especially of their publick observation is the giving a good Example to those who else would take too much liberty. But to the generality of men, if these fixed and set times be not made use of for the spiritual employment of their minds, it will be quite neglected.

But so much for this digression, which I intended no other than only in general to suggest many things to be considered con­cerning this matter, not particularly to dis­cuss them; and therefore have taken no no­tice [Page 277] of what others of other perswasions had said, or might have objected.

In like manner are they mistaken who confess, That the best actions the best men do are sins, and even deserve eternal punish­ment (but pardoned in Christ) from that place in the Prophet misunderstood, viz. All our Righteousness are as filthy rags, spoken of the generality of the Nation of the Jews, who were very bad, Isaiah 64. Verse 6. When the truth of the Case is, that many and many a good man have done many and many an Action in which there was no sin, and which deserves no punishment. For he who hath in any Action with the greatest vigour of his Soul he then had, propound­ed, intended and willed his duty, right, just, and that consisting in the most univer­sal good, the greatest good he can know, viz. in pleasing of God and doing the great­est good to the World he at that time was capable of, and most perfecting and making happy himself in so being and doing; I say, this person seems to me to have done some action in which there's no sin nor desert of punishment, and I do not doubt that there hath been many such an action done. It is true, Righteousness and the good of the whole World, God, our Neighbour, our selves, and God alone deserve to be loved [Page 278] with a greater degree of Intenseness than we are capable of, even with the infinite one of God himself: but this is but a necessary Imperfection of all created Natures, even of the highest Angel, and would have been in the state of Innocency.

In giving thanks likewise we must use the same care. For as men may confess sins when they are no sins, and when they are not guilty of them; so also they may thank God that they have received certain favours and benefits from his hands, when either they are no benefits nor instances of his fa­vour, or if they be they have not received them. So men may thank God that they are led into some great truth, as they think, that they are of this or t'other perswasion or party, and in the right way, and now sure to be saved; when their truth is some trifling or hurtful errour, and 'twere better for them and the World, that they were of another mind, or another way, and even of that from which it may be they may thank God they are delivered.

Thus men may also thank God, and be highly ravished with the distinguishing love of God to them in electing, justifying, seal­ing, glorifying and saving them, and secu­ring them certainly from Eternal Misery or Hell; when all this may be only an Imagi­nation [Page 279] of their own caused by self-love and self-flattery, and nothing of truth in it, and really they are very bad persons, having many and great Lusts unmortified, known even to themselves (but yet, as they think, to be over-looked by God, because they are and will be sure they are his Elect Children) and more yet unknown, unregarded, and not taken notice of by themselves, being, alas, oft-times very ignorant, inept, care­less or partial examiners of themselves.

Men may thank God that they are not guilty of some sins, when they are, not knowing their own hearts, which is a very difficult thing; and that they have some graces, as sincere Zeal, Humility, &c. when they have not, but instead thereof, or at least mixed therewith Wrath, Pride, Vain­glory: or in general, that they have greater degrees of holiness than they truly have, as the Pharisee did. They may thank God for owning their Cause by Success in War or Law, when he doth not, but only chastiseth it may be or correcteth another. They may also apply general or particular Promises made to other good men to themselves, and thank God for them that he hath made such Promises to them, when they do not ap­pertain to them. And lastly, In the parti­cular deduction and recital of our Cases or Conditions, or the reasons and grounds of [Page 280] our Hopes we must observe the same still, not aggravate nor extenuate more than is true. As a man may propose to God in his Prayers the great machination and malice of his Enemies, their insulting over him, the dishonour of God himself by them, if he be not delivered by him; when little of this may be true, most of it being only con­ceited so out of Pride, to render himself more considerable, or to shew that he can or will deal with them all, or out of Wrath; or it is more feared than real: many other Instances of these Particulars might be given.

SECT. II.

II. THe Second due Qualification of the Sense of our Prayers is, that the things be Just. And this respects only that part of Prayer called Petition. When we desire that God should give or grant any positive or privative good thing to us, let us be as sure as we can that it is just he should grant it to us. Justice is a property of an action, and that which we immediately desire in Prayer, is God's granting any thing to us. And here we are especially to use Divine Revelation or God's Word rightly interpreted, and our own best Reason to [Page 281] know what is Just. Thus for Example we must not pray to God that he would grant us any thing which may gratifie our Re­venge, Envy, Ambition, Covetousness, Wrath, Vain-glory, or any other Lust: as sometimes the ruine or destruction or hurt of our Enemies, indeed because ours; Pro­sperity for our selves and ours, and success in an unjust or wicked Undertaking, great Riches, Relations, Employments, Parts, and Gifts, without taking any notice of ser­ving God or doing good therewith; but on­ly that we might be superiour to others, or acquire Name or Reputation, or be able to advance and propagate certain Opinions and Usages, because ours, and abolish or re­move others, because contrary to ours: in which case our Request is not that God would grant these things to be done, be­cause good for the World and pleasing there­fore to himself, but indeed to gratifie us only, and that in hurtful mischievous and therefore unlawful desires. This oft-times lies at the bottom, and is the only cause. And though we may sometimes slightly or it may be confidently judge the things be­neficial to the World, to others as well as our selves, and acceptable to God, yet 'tis the gratification of those unlawful desires may make us to judge so. Sometimes in­deed and most ordinarily perhaps there is a [Page 282] mixture. St. James tells his fellow Christi­ans that some of them asked and received not because they asked amiss to consume it upon their lusts or pleasures, those ( viz.) of pride and sensuality, James 4. Verse 3. The Sacrifice of the wicked is abomination, how much more when he bringeth it with a wicked mind? Prov. 21. Verse 27.

We shall often hear of Fastings and Pray­ers of contrary and diverse Parties for Vi­ctory and Success in any Affairs and Thanks­givings too, when both cannot be just. In such Cases it is a very good Petition that God would favour or prosper the just Cause. And yet this may not always seem good to God neither; but we ought to refer it to him as all other Petitions. Thus Sects and Parties in Religion pray with a great earnest­ness and confidence for the Conversion or Extirpation of each other, when it is sure but one of those Prayers can be just.

If when we Petition God for any thing we be careless and negligent whether it be just or no, and yet perhaps very confident and bold too in asking, we greatly dishonour God. For hereby we beget an Opinion in our selves and others and such a suitable be­haviour, that God is more fond of us and our concerns than of what is just and right, that is in effect, that he loves us in particu­lar better than all the World besides, as if [Page 283] he must needs do what we desire him, whe­ther it be right or wrong. But if we do at­tend to and examine with as much care as we ought before we pray whether what we pray be just and fit for God to give, and do without any prejudice from self-love con­clude it may be so, and yet should be mista­ken; this is only a defect of our knowledge, the ill consequence of which is soon amend­ed by referring all our Petitions to the unerring Wisdom of God, of which here­after.

But we may through undue self-love so flatter our selves and think our selves so ac­ceptable and dear to God that we may con­ceit it cannot but be just for him to do what especially we with great earnestness and zeal (as if he were the inspirer of it and put it into our hearts, when it is it may be our own Pride or other self-love) Petition him to do. More modesty better becomes us, whereby we may have a true and due judg­ment of our selves. And when we have that and do with good reason think our selves so far good only as we really are, and con­sequently in the favour of God; yet we are to be so modest too as to remember that we can but very rarely certainly tell in particu­lars with all their circumstances what is absolutely best for the World, and conse­quently what is just for him to do. He who [Page 284] is All-comprehending in his knowledge al­ways certainly knows, and to him therefore we refer the Justice, and consequently the granting of our desires. The confidence of some persons in their Prayers proceeding from Ignorance and Pride when their tem­pers have been heated especially, how blameable, how hateful and contemptible?

The wiser sort of Heathens had so good an opinion of their Deities, and consequent­ly of their Duty towards them that they would be sure to ask nothing from them but what was just. [...]. Pindar. Py. Od. 3. We Mortals ought to desire from the Gods those things which are fitting and just, minding the present of what condition we no [...] are.

SECT. III.

III. THe Third due Qualification of the Sense of our Prayers is, That they be in the first place and mostly of the greatest importance and concernment. Not but that there may be some time or other too in which we may mention in our Prayers many lesser things. Things of great­est concernment and use must in proportio [...] [Page 285] to their concernment compared with those of less be more and more frequent in our Prayers. And this concerns all the parts or Ingredients of a Prayer. As in Ac­knowledgment let us be careful to be well instructed in the greatest, the most compre­hensive and general, the most useful and be­neficial Perfections i [...] God, that we make our Acknowledgments of those principally and chiefly; as that of his infinite and ge­neral goodness to all more than his parti­cular goodness to us. And so when we make an Acknowledgment of the Instances of his Power, Wisdom, Goodness, Mercy, Justice, let us take those chiefly which are the great­est and largest, and endeavour to be affe­cted with them; such as are God's Creation of all things, Preservation, Providence throughout the whole Universe, that to­wards Mankind, and especially the making of us Re [...]sonable Creatures and giving us such Faculties, Aid, Sufficiency, Opportunities, Helps to improve our Reason and Under­standing: also the Revelation of such ex­cellent Doctrines and Truths to the World by especial Messengers the Prophets of old, and lastly by Jesus Christ his beloved Son.

In Confession let us take notice of and be­wail most our greatest Sins, that have most of Iniquity in them, where there is the greatest degree of the depravedness Inordi­nacy [Page 286] of our Wills included, the greatest Aversation from Righteousness, the greatest degree of unreasonable and mischievous Self-love; in a usual Phrase, our most ag­gravated Sins. Consequently let us confess our dearest, most pleasing and delightful sins: for our greater degree of delight in any thing more than in our Duty, argues a degree of the inordinacy and depravedness of our wills as to Intenseness: those also which are most frequent.

Contrariwise let us not confess little sins much, and neglect great ones, or more than those; confess those which we can more easily forsake, and neglect those which are most sweet, pass over them or slightly only take notice of them; confess those which we commit rarely, and neglect those which we do frequently. When this fault is in our Confession purely through ignorance, through want of understanding of the degrees of sin, and there is no fault in the will, which I scarce believe, it begets in us a great deal of superstition, that is, an opinion that some actions are more or less displeasing to God than indeed they are compared with others; and consequently being more afraid of doing some of them and of God's anger or punishment for them than we should be, and in others again less: which is a very bad effect and doth much deprave and corrupt [Page 287] the Inclinations of the will as to the Instan­ces of our duty, and renders us less capable of any happy condition till we are better instructed in them, though we should be tru­ly conscientious and love that which we judge right and our duty: which possibly may be. But I am apt to think that most ignorant superstition proceeds from uncon­scientiousness. But when this fault pro­ceeds out of a desire to indulge our selves in some sin, both the Cause and the Effect is ex­tremely bad.

If we have occasion to confess National Sins or those which are most practised fre­quently by the generality of a Nation, have we a care to confess those principally and most which are indeed the greatest both as to the Principle and the Effect; those that argue and include the greatest degree and neglect of, and aversation from our duty, and the great instance thereof compared with other objects; or the greatest degree of ultimate self-love compared with or op­posed to the common good, and those which are the most mischievous or do the greatest hurt in the World. Such as are some the more colourable and undiscerned sins of Malice, Pride, Envy, Ambition, Affectation of Su­periority, Equality, Liberty: add Tyranny, Disobedience, Revenge, Oppression, Cove­tousness, Fraud, Hypocrisei or want of In­tegrity; [Page 288] and others more notorious, of Pro­phaneness, Irreligion, Atheism, Unbelief, Disbelief of Christian Religion, Sensuality, Lasciviousness, Intemperance, &c. Those Sins also which are the most frequent and continual in several or the same persons are to be principally confessed.

In thankfulness likewise it is much to be attended to, and we ought to give thanks in the first place, and most frequently and most ardently for the greatest favours, those that are most publick diffused and general, those that are spiritual or intellectual, those that appertain more immediately to the Soul, those among spiritual ones which con­cern our wills or inclinations, and in order thereto our affections, called generally by the names of Sancti [...]ication or Regeneration, purifying and renewing of the heart, or in one word usually by the name of Grace; then afterwards for the good things that ap­pertain to our Knowledge or Understand­ings, as quick and plentiful Suggestion, Revelation, Illumination in Truths of the greatest Excellency, Use and good Effect; for ability to signifie, convey or propagate these, such as ready Invention, Memory, Utterance, &c. all which have been known by the name of Gifts; Then for the good things appertaining to the Body or in it as the subject, as Strength, Health, Comeli­ness, [Page 289] plenty of such things (as Food and Diet, Raiment, Habitations with their Or­naments, &c.) which gratifie our Senses, and secure us from Corporeal Pain which the most necessarily affects us, and consequently from necessary care and solicitude to prevent it, &c. Then for the External good things without us, of Riches, Reputation, Liberty, Magistracy, Friends, Relations, &c. The Reason of all this is, because to thank God more for personal than publick benefits, as it doth usually proceed from, so it will in­crease a particular and selfish spirit. To thank him more for bodily or external sensible good things than for spiritual is both a sign and cause of sensuality in us, i. e. it doth proceed from and confirm our excessive love to corporeal and sensible good in compare with spiritual, as well as keep us in some respect to God. It is that which may be ordinarily observed, viz. that men are usu­ally much more sensible of and grateful to God for bodily good and the things of this life, than for spirtual or intellectual.

And so likewise to thank God more for Gifts than Graces, though both spiritual things, confirms one in too great an esteem and love for Gifts compared with Graces, which notwithstanding are incomparably inferiour to them. Gifts sometimes may be [...]ill used, be mischievous and hurtful, which [Page 290] sincere Virtue and Grace can never in the least be. Knowledge puffeth up without Charity, and is contentious, affecting, con­temptuous: but Charity edifieth, saith the Apostle. Charity even without Know­ledge can do no harm, but in its own nature necessarily tends to do good. Now although this be better than not to be thankful to God at all, than to thank him neither for bodily nor mental favours; yet it is at least of far less good effect than to be thankful for better things more and first, as they de­serve. We are to thank God for every thing as neer as we can, according to its propor­tion of goodness, viz. in such proportion as it is a part of or means to the last end, the Universal Happiness. And because, for Ex­ample, all spiritual good things are generally much more so than bodily, we must be oft­ner and more sensibe of them, more frequent­ly and fervently thank God for them.

What hath been said about thankfulness may be advised concerning Petition, that we desire in the first place, principally, most frequently and most ardently the most uni­versal or publick and spiritual good things, such as Graces and Virtues, and then all the rest or any of them according unto their true degree of goodness too.

We see men generally faulty in this parti­cular, and they'l pray infinitely more hear­tily [Page 291] for fair Weather or Rain when it is much wanted than for the most excellent and highest degree of any Graces or Virtues. Nay, if they dared, they would (and they really have more mind to it) pray against those that they might not be disturbed by them. They would sooner pray for the Food and Pamper of their Bodys than for that which might increase Graces and Gifts in their Souls; more that they might have earthly Friends, who might love and ho­nour them, than the friendship or favour of God; more that any man who can possibly punish them for any misdemeanour would forgive them, than that God would; more that they may be rich, than honest or just or charitable, or make good use of riches, like faithful Servants and Stewards of our great Master God. From which same temper it comes that all spiritual benefits and favours of good Instruction, Exhortation, Example, and the persons who are the Authors and Instruments thereof are generally less prized and esteemed than a small piece of Bre [...]d or Money, than the least good appertain­ing to the Body or Estate, and their reward would be answerable if it were not for Laws or the Sentiments of a few of the wisest and best.

So, Lastly, our Explication of our Case may be too tedious, we may too operosely [Page 292] aggravate our Case, more comparatively with other matters we even then want than we ought.

This of Petition is according to our Sa­viour's own Advice in that excellent Sermon; after he had warned them against distrust, solicitude and over-eager care concerning worldly goods of meat and drink and cloath­ing, he adds, But seek ye first the Kingdom of God and its righteousness (that is, probably, God's Kingdom by Christ, to be the Sub­jects thereof, or to be true Christians) and all these things shall be added unto you. Some spiritual good things, viz. Goodness and Virtue render us capable of all other, and fit us for the enjoyment and use of them; but not on the contrary. Matt. 6. Verse 33.

This is a thing so obivous, that it is com­mended and advised by some of the Heathens in their Addresses to their Gods. Their praying for long Life, Glory, Beauty, Mar­riage, Posterity, and other things which the Vulgar used to ask of their Gods the Sa­tyrist derides as folly; because they were hardly to be accounted in the number of good things, as having as much evil and mischief attending them: But he adviseth they should rather pray for a good mind, couragious, fearless of death, nay, desirous of it, patient, Master of Passions, despi­ser of selfish sensual Pleasures, &c. These [Page 293] were the things principally to be sacrificed for.

To this Sense:

SECT. IV.

IV. A Fourth due Qualification of the Sense of our Prayers or of the Ob­jects, is that it be as extensive as may be. This also appertains to all the parts of a Prayer.

That our Acknowledgments, for Example,

1. Be as comprehensive as may be and general, so as to comprehend all God's Per­fections [Page 294] which are useful to Petition, and such are his always infinite (as to Intension, Extension and Duration,) Power, Wis­dom and Goodness: for these certainly com­prehend all.

2. That they be in some Prayers more par­ticular, which particulars are to be (for all can­not be) either those that are of greatest con­cern or Importance, or which we best ap­prehend, or are most affected with, or which are most proper to any Petitions we may make. As for Example, Sometimes we may make our acknowledgment not only of God's goodness in general, but also of some particular instances of it, such as his forbea­rance of us so long notwithstanding our careless or contemptuous violations of any of his most righteous and holy Laws, his forgiveness of this or that particular sin, of all our Sin, upon our sincere repentance; his promising to us, and bestowing upon us any particular good things, as such a good advantage of Condition for Instruction or Virtue, such an Assistance for the obtain­ment and performance of any particular Virtue and Duty, or against any Tempta­tions, the means of Grace, as is usually ex­pressed; such a Deliverance from such a spi­ritual or corporeal Evil, &c. The same which is to be done in our Thankfulness and ex­presly loving God for his Benefits.

So our Petitions, ( 1st.) Let them be as general as may be and comprehensive. It is convenient in Prayer always at least to premise such general Petitions before parti­cular ones, and sometimes for want of Time or Knowledge, &c. they may be only used. For Example, That God would bestow upon us all good things that he thinks sit and just. As it is said of Socrates, that he used when he prayed to pray only (if he always did so he m [...]ght have done better sometimes to have propounded and desired things more particularly and as well referred them to God) that the Gods who knew best what was good would give him good things. [...], Xenoph. in memor. Lib. 1. as Xenophon re­ports. And somewhat more par­ticularly that he would provide for us all good things of our Souls, Bodys, Estates, which compr [...]hend all as to their subjects; or all here and hereafter, which comprehend all as to time; or to descend further, Knowledge and Goodness, Gifts and Graces, which comprehend all as be­longing to our Souls; more particular yet, that he would give us to live godlily, righte­ously and soberly, which comprehends all Grace or Virtues, all our Dutys towards God, our Neighbour and our Selves. Such [Page 296] also are the Petitions in the Lord's Prayer.

But then ( 2ly.) after these general Peti­tions, as oft as we have opportunity, let there be others as particular as may be, especially in things of the greatest Importance and sometimes in lesser Matters, according to the degree of their Importance to us, and of our apprehending them, and being affe­cted with them. For the most part we bet­ter apprehend and are more affected with particular things than with generals. Thus let us pray sometimes for particular Virtues or Graces, Parts or Gifts, bodily or exter­nal good things: sometimes for many and a great number together. At one time we may longer insist upon some one or a few only, at another time upon others, much according to our Need and Wants, and con­sequently also the Importance of the thing to us, according to our apprehending our want thereof, and being affected therewith. And in order hereunto Men should make reflection upon their spiritual and corpo­ral Condition, see what they want and what they have, and accordingly direct their Endeavours and their Prayers. They should observe whether they want any Grace or Virtue, or strength against any Sin or Lust, or any other especially more useful thing, and remember the next time to propound it, and beseech it of God more earnestly and [Page 297] solemnly, as they may then and at other times with frequent ejaculatory Prayers. Men are commonly here more careless of their Relation to God than they might or should be. Every thing which they ought to take any care to obtain, they ought also to ask God's Favour in it. For whatsoever we our selves can already do, our whole power and ability, both to will and to do, is from God and perpetually dependent upon his will and pleasure: which he can increase in us as much as he pleaseth, as he can do all things for us without making any use of us.

St. Paul commands it, Philip. 4. Verse 6. saying, in every thing by Prayer and Supplica­tion with Thanksgiving, let your Request be made known unto God. And the Heathens them­selves in any considerable affair of Life, nay, the Vulgar in the small and trifling used to invoke, or by some Rite to apply themselves to some of their greater or lesser Deitys.

Again, Let our Petitions be as extensive as may be in respect of Persons too; even to all who want any thing that we can and ought to desire for them; we are not to [...]onsine our Prayers and Petitions to our [...]elves.

For Confessions let them be at least most­ [...]hat very comprehensive, and sometimes as [...]ften as is meet (which our Prudence must [...]etermine) more or less particular, especially [Page 298] of frequent sins, of sins we are most in dan­ger of for the future.

We may add our Profession of Obedience to be also the most universal in the most ge­neral Terms, and sometimes more or less particularly.

And these are some Directions concerning the Sense of our Prayers, or the Objects of the various Operations of our Souls in them.

SECT. V.

II. SOme Directions concerning the Acti­ons or Operations of our Souls i [...] Prayer. The principal of which (very briefly to recite them once more) are at­tention to and acknowledgment of the Di­vine Perfections, consequent Affections, an [...] motions of our Will, such as are fear of h [...] Power and Justice if we do offend and pers [...] so to do; trust in his Power and Mer [...] (one Branch of his Goodness to the Worl [...] as Justice strictly so called is the other) [...] far as we are innocent or repent; Admi­ration, Honour and Reverence to him for a [...] his Perfections together, or for any in par­ticular, unreserved Obedience and Submi [...] ­sion to him upon the account of his Infinit [...] Wisdom and Righteousness or Univers [...] [Page 299] Goodness, desire of him, and dependence upon him, and trust in him for all things fit and just to be given to us upon the ac­count of his Infinite Power, Wisdom and Universal Goodness, Love to him for his Universal Goodness, Thankfulness for his Instances of Bounty to all and to us in par­ticular, which is also a distinct particular Ingredient of Prayer. Add to these the other Ingredients of Prayer before mention­ed: Confession of our Sins, Profession of [...]ur Obedience, Thanksgiving, Recital of [...]ur Cases or Conditions, unfeigned Desires [...]r Petitions. These, I say, are the principal Actions or Operations of Soul in Prayer; concerning which I propound these follow­ [...]ng Directions.

(1.) That they be all sincere; by which I mean two things:

1. That they be not pretended only but [...]eally in thy Soul, and in that degree of which thou usest the fit and proper Signs: [...]hat there be not only the External or other [...]igns, but also the things signified: That [...]here be not only Words with their loudness [...]r lowness, quickness or flowness, and va­ [...]ous order and position of these, and so [...]ther gestures of the parts of the Body be­ [...]re named; when there is wanting sense [...]nd understanding of some thing and at­ [...]tion thereto, and all other those inward [Page 300] Motions and Actions of Soul so often men­tioned, or the degrees thereof which are pro­perly signified by them. When thou con­ceivest or utterest words, know what thou sayest, Attend to what is or may be best sig­nified thereby, as much as thou canst. Talk not like a Parrot, or rather like young Chil­dren at School, when they say their Lessons. When thy Voice is vehement or loud, let it not be meerly customary, or because thou affectest it only for some undue end; for some undue end, I say, nor, it may be, to quicken thy Invention or Memory, or clear thy Conception, or because being assured of the goodness of any thing, thou on pur­pose excitest and usest the help of thy cor­poreal Passions to affect or determine thy Soul; all which sometimes are and may appear to others with approbation to be no unfit reasons. Let thy affection in thy own heart, and a great desire to convey it and to excite it more in others or thy self, or thy great Admiration of the Excellency of the thing, or whatever passion or operation of Soul in any degree is properly and fitly sig­nified by thy vehemency of Voice, go before it, and be really inherent in thy Soul, and be the cause from whence it proceeds. If thou composest thy countenance, or takest thy senses from other objects, let there really be great and serious attention. If thou [Page 301] liftest up thy eyes or hands, let it proceed from inward desire, Address to God, and Approbation. If thou bendest thy Knee or Body, or erectest it by standing up, let there be truly and really these things in thy Soul. Although I know too that many of these Signs are not so necessarily proper to these [...]ffections and actions of Soul, but that they may also be done from, and sometimes sig­nifie no more in some circumstances than unwillingness to give a needless offence, and a certain Christian Humanity and Civi­lity. Nay not only words and gestures of Body are to be true Signs of inward Opera­tions of Soul, but also some Actions or Ope­rations of Soul truly signified are much signs again of others. Thus great Affecti­ons and Passions for things in men especially who study, and are supposed to consider and examine, whose business it much is or should be, are signs to the generality of people of their clear understanding of the certain truth and excellent usefulness of them. And this together with a pretended or real great love to the Souls of men (which is indeed a truly generous and divine temper) have been some of the causes that some men have had so many followers and admirers, and whatso­ever hath been said by them hath been believed to be as true and excellent as the Word of God it self, without any scruple. [Page 302] When therefore our Affections are great and strong, let there be also preceding an un­derstanding and conviction of the truth and usefulness of things, either from our own sight and perception, if we can, or from Divine Testimony, or (which is most com­mon, easie and much safe) from the most general Testimony of the wisest and best men. Let not our great Passions be only an affected bussle to make people believe we are in earnest for some great matters which we have discovered.

2. By sincerity in these Actions in Prayer, I mean, that they all or thy whole Prayer have their due Ultimate end unmixed with any other. Let thy Ultimate End in general be sincerely to do thy Duty, that which thou judgest thou oughtest, and to be more disposed to be universally, constantly, cou­ragiously good and virtuous, to love and please God, to be the most beneficial to the World, and to perfect and make happy thy self by possessing thy Soul with the Graces of a most universal, constant and generous Chari­ty, and that in the best Instances, viz. in spiri­tual things as much as thou canst, and in all others when they may be fittest or the only Instances thou canst then perhaps be charitable in; of self-denyal, humility, spi­rituality, by the mortification of all inordi­nacy and immoderacy of thy Appetites, of all [Page 303] Lusts; by being sober; advised, discreet, and wise, and by the use of all other good things we are capable of receiving, posses­sing, enjoying from God: Let these things, I say, be purely and sincerely thy Ultimate End. If thou acknowledgest God's Infinite Perfections, let it be to produce in thee some way or other (as it will) Obedience and Imi­tation and consequently Universal Righteous­ness, Holiness and all the Instances thereof now mentioned.

If thou confessest thy Sins, let it be to excite and stir up, whet and sharpen thy hatred against all Sin; and when thou pro­fessest thy obediential Resolution, let it be to confirm, strengthen and invigorate thy love and liking, resolution and bent of Soul to all Obedience, and to thy Duty univer­sally.

When thou thankest God ingenuously for his great kindness and love, for his benefits to thee, let it be sincerely to engage thee to love him again; consequently to imitate, obey, please him, and consequently to be universally holy and righteous. When thou propoundest or recitest thy Case or Con­dition, or that of any others for whom thou prayest, let it be sincerely to cause thy self some way to be better, by causing thee more to attend to thy dependence upon God and to be more sensible thereof, and conse­quently [Page 304] to behave thy self so as to please him.

And lastly, When thou desirest or peti­tionest any thing, let thy Ultimate end be still the same; quicken thy acknowledgment and sense of thy entire dependence upon God by which thou may'st be engaged to love and please him, which cannot be without holiness Universal. Most expresly Petition God for his Grace and Assistance to make thee the most perfectly holy and righteous thou art capable of, in such manner and in­stances as is aforesaid, trusting in God he will grant those thy Petitions (then which none are more acceptable to him) and using the utmost of thy endeavours in complyance with his supervenient help. Finally, When thou beseechest God for all or any other good things, let it be that thou may'st be disposed and enabled thereby to serve him and the world, to live profitably and com­fortably here, and at last to obtain an im­mortal and everlasting reward. These things, I say again, are to be purely, sincerely and unmixedly the Ultimate end of thy Praying in general, and of all the parts thereof. Let no other thing come in the place hereof or mix and blend therewith. Let not, for Example, meer dull Custom be the end; that is, meer pleasing a man's self with so doing, and especially the external or bodily [Page 305] part, because a man hath used so to do, he will so do. Not the meer Action or Usage so much as the good effect of it is to please, such as the name of our Duty in­cludes and supposes. We must not pray as aged men in part use old fashions, or some other little actions, as walking, eating, drinking at certain times, viz. principally because they have been used so to do; it is easie, it is delightful meerly to do so, and it would be painful and troublesome to them to abstain or to live after any other manner. Let not again the procuring a great Opi­nion of us for Sanctity, for Conscienscious­ness, Honesty, Spirituality, for great Parts or Gifts, for Readiness, Copiousness, variety of Invention, Memory, Judgment both in Things and Words, Sense and Phrase, for the usefulness and general goodness also of both, that we can Pray much, or are well furnished with Matter, that we can Pray long and often, or are very frequent in Prayer, that we are good Church-men, that we never miss Prayers, that we can Pray with an acceptable and pleasing Deli­very or Voice; let not this vain glory of Praying long and frequently in every place, in Synagogues, corners of Streets, repro­ved by Christ in the Hypocrites of his Age, Matt. 6. I say, let not this be the End. Again, more Universally, Let not the Gra­tification [Page 306] of any Lust, as Sensuality, Luxu­ry, Ease and Sloth, Malice, Ill-will, Pride, Affectation of Superiority, Equality or Li­berty, Revenge, Envy, Ambition, Vain­glory, Covetousness; not the Procurement of some Advantage for Employment, Pre­serment, Rule, Gain, Trade, or the like, in the least peep in and mix with the noble end before mentioned. Let not, lastly, even the pleasure, satisfaction and delight we may find in all the Operations of our Souls in Prayer, such as clear perception and un­derstanding of God, his Attributes, of things spiritual, future, sublime, and of great con­cernment, especially our being affected with them; not the pleasure of our both great and good Passions, as Admiration, and Ho­nour, Love, Joy, Faith and Truth, &c. though rightly and duly excited according to the true goodness of things understood, usually signified by the names of Transports, Ravishments, Extasies, I say, let not even this be our Ultimate end; but rather one ex­ceeding little, and very inconsiderable part thereof; the other of being bent and resol­ved to please God by doing all good, being infinitely more valuable, as tending to an infinitely greater good. Notwithstanding let us maintain and cherish this our plea­sure and satisfaction all we can possibly in a thing so rightly directed, and so truly [Page 307] useful to please God and serve the World, and thank God we are so tempered as to re­ceive so much therefrom. And these there­fore being but personal and proper Goods must not either in this nor any other action be placed in the room of our Ultimate end so often named, nor be admitted to any mix­ture or co-ordinacy with it, but as Instru­ments or little parts thereof. The pleasing God and doing the greatest good to all others, and our own Salvation (that is, our own greatest Perfection and Happiness) con­sidered all together as one good thing is ab­solutely the noblest and most perfect end of our Actions we can have, and is the same which God himself always hath. But any other end besides this (which almost always is some personal good where the other is not) is comparatively mean, ignoble, sordid, con­temptible.

All the Psalms are Instances and Examples of this sincerity as well as fervency and other qualifications to follow as much as can be conjectured by Words written (and feignedness and hypocrisie and bie, and bad respects would somewhat betray themselves) as Psalm 17. Verse 1. Hear the right, O Lord, attend unto my cry, give ear unto my Prayer that goeth not out of feigned lips; or as in the Margin, without lips of deceit. The most likely sense is, that David had no other end [Page 308] in his Prayer to God, but that God should favour that which was right, that he should bestow that which was just upon him. And Psalm 66. Verse 18. If I regard Iniquity in my heart, the Lord will not hear me. It a man have an habitual love to, and approbation of any wickedness, it is the most likely way to, and most generally it would, hinder the granting his Prayer; nor can a man see any sufficient reason to expect any such thing, if he be conscious to himself of regarding any Iniquity with allowance. But much less sure could David think his Prayer should be heard, if he were conscious to himself that he was guilty of insincerity or that par­ticular Iniquity of having any unlawful end even in his Prayer it self, as to gratifie Re­venge, Pride, &c. It is true, It might seem in some places as if some of his Pray­ers proceeded from Revenge, as especially Psalm 69. Verse 22. After he had complain­ed of the cruelty of his Enemies, he prays that their table might become asnare before them, and as for their good things, or their peaces [...] (for the Hebrews signified all good by the word [...] or peace) let them be a trap, that is, let even their good things mis­chieve them, or prove evil to them. Let their eyes be darkened that they see not, &c. But surely first David supposeth them to be villanous and wicked, unjust, proud, cruel [Page 309] men, &c. and that they were all other milder ways incorrigible. And then certainly it is equally lawful to pray for their punishment, or to wish it, as to inflict it; which a man might and ought, if he had lawful Power. And this a man might do even in his own Case, not out of Revenge in the least, but out of hearty love to the publick good, by encouraging, res [...]uing and defending Inno­cency and Virtue, and by restraining and supressing Wickedness and Injustice. I do not think but that David would willingly have had his Enemies changed their minds and repented, not meerly because his Ene­mies, but because unjust and consequently Enemies to God and Men, or hurtful to the World. But if it appeared they would not do that after long forbearance, there might be reason to judge it most just, and consequently pray to God, that they might be punished. David also is found somewhere praying for his Enemies (it may be till they were incorrigible but by punishment) Ps. 35. Vers. 13. They rewarded me evil for good; but [...]s for me, when they were sick, my cloathing was sack-cloath, &c.

SECT. VI.

II. THe Second due Qualification of our Actions or Operations of Soul in Prayer, is, That they be intense and servent in such proportion as they ought, especially considered comparatively with the same Operations about other Objects. Thus in acknowledgment of the Divine Perfe­ctions and Attributes, let us apply our minds thereto and be attentive. And so likewise in our Confession, Profession, Thankfulness, Explication, Petition; cause we our minds to attend to the objects thereof with all the vigour and strength they ought, so as that they might not be too easily drawn off by other Objects that may either present them­selves to our Senses, or make an attempt up­on our Imagination; our Thoughts are not to be too slight, wavering, wandring, un­certain, unconstant, so as to be sometimes more smartly upon other matters of more trisling concerment, our ordinary, daily and small Affairs, or, it may be, upon our Sins and Lusts when we are performing this Duty, we casting only a short and weak glance upon the things we are about. Our hearts and minds ought to be much, and as much as it is possible, upon such excellent [Page 311] and useful things as are or should be in our Prayers. We see with what application and attention of mind we do all other things of far less concernment; and in particular, if we are to make any address to any person of Dignity and Authority and real worth, ei­ther to thank him for, or desire from him any one and no great favour.

So for our Admiration, Honour, Reve­rence, Fear, Love, Faith, Hope, Joy, De­light, Resolution of Obedience, be they in that measure and proportion of Life, Vigour and Strength they ought, and certainly that cannot be too much; for the Objects of all those in God are infinite. In Confession, let our grief for Sin in general or Sins in parti­cular, and hatred of them be inward, pier­cing, great, lasting according to the mis­chievousness of Sin above other Evils, which is almost without compare, and according to the degree of Iniquity and pravity in eve­ry Sin. Our Resolution in the Profession of our Obedience let it be firm and strong. Our Thankfulness and Love to God for his particular Goodness and Benefits towards us, or to any other for the Instances of his general Goodness to all; as also our Peti­tions and Desires let them be hearty, strong, vigorous, according to the goodness and value of the things received or desired.

It really is an unreasonable and unjusti­fiable [Page 312] thing that men should have all these Passions and Actions, all these Operations o [...] Soul in the fircest and intensest degree about other small inconsiderable, trifling objects in other affairs of Life, and yet here to be almost meer Hypocrites, to have little of in­ward Action and Life; which sometimes be­trays it self even by bodily dulness, slug­gishness, sleepiness, Oscitancy not caused by length or any meanness of the perform­ance, but when it is done short enough and well, and by mens own selves too: Or if they be a little busie in external and bodily actions with their mouths or other parts of their body; yet the internal actions of their Souls, such as I have above mentioned, are very slight, weak and slender. Persons ap­proach to God with their Lips and their Bodys when their Hearts are far from him, and, it may be, after their Covetousness, or any other Lusts. Or they are there with him and conversant about him and other matter of their Prayers, as men use to be in the company of those persons, and in doing those things they do not much care for, or have no great value for. It is really a thing of which men are to be ashamed, that they are conversant about lesser matters with great attention and affection, and about in­finitely greater such as are in this part of the Worship of God with little or none: it is [Page 313] certainly a sign of their pitiful ignorance and errour, degeneracy, baseness and meanness; that they are like Children and School-boys who are attentive and eager about their Sports and Pastimes, but not at all concern­ed in the Cares of their Parents for them and the rest of their Families. Is it not a shame to see men honour and admire mortal men, a potent Prince, a profound States­man of great capacity for business, one that administers Affairs with much prudence and dispatch, or a great Scholar, one of large Revenues, splendid Train and Attendants, and perhaps sometimes, but more rarely, a virtuous, just, pious, holy and very spiri­tual minded person, I say, to honour some of these with the Titles of Incomparable, Prodigious, and other significations of asto­nishment: and yet to have very little of these in their Souls to God, from whom all these and the Subjects of them came, and who is the Authour of all these, and all other never so great and never so little things in the World; to whose Infinite Perfection all those and all other compared are not so much as one Atome to the content of the starry Hea­ven, and whose is the Kingdom, the Power, and the Glory for ever and ever: and this even when they make their most solemn Ad­dresses and pretend to Worship him? And so likewise it is a sign of pitiable ignorance [Page 314] or folly in men to be more confident and se­cure, to put their trust more in the savour and power of an ordinary Relation, or Friend, possibly in a man's self, in his own Power, Wit, Prudence, Riches, Strength, than in the All-mighty, All-wise and All-good God, for which indeed sometimes there may be reason if their designs or hopes be unjust. Who would not be moved to contempt or pity to hear men protest with the greatest zeal and earnestness to one some very little their superiour, how much they are their servants, and with all the gestures that may be, signifie it? but when they profess their Universal Obedience to God, the King of Kings and Lord of Lords, the only Potentate, the Supreme Monarch of Heaven and Earth, in saying, thy Kingdom come, thy Will be done in Earth as it is in Heaven, or in any other words, to do it so remissly, coldly, and in­differently that if they should do in like manner to any one little their betters, they would think themselves so unjustly negle­cted as to bid them, or to be content they should keep their service to themselves. Who could like to see men with great reality and submission to confess their Offences against those they fear can punish them? but to confess to God their Offences against his Laws, as if they were afraid they should do so again, and were very loth and unwil­ling [Page 315] to prevent it. To see men with a great deal of earnestness and humility, and mouth­ful of blessing render thanks to their Bro­ther for a satisfying meals meat when hun­gry, or a refreshing draught when thirsty, or a scrap of silver to buy them necessaries when destitute; but to thank God both in their publick and private Devotion for his innumerable Benefits, even all good things that ever we have had in our lives, and espe­cially for spiritual ones, as if it were a meer Compliment or Ceremony, and they would gladly have done with it, as soon as may be. And lastly, How great a senselesness and sot­tisness is it in men to beg with so much im­portunity of those in whose power it is to punishness them a little in temporary good things, forgiveness and pardon, or of others their favour, countenance, assistance, di­rection, counsel, their Alms or Charity; or in poor Prisoners guilty and ready to be condemned to mulcts, banishment or corpo­ral pain or death, to Cry out with the most pitiful Voice for Mercy or Pardon: but to ask of God Grace to Repent, strength to be better, and then pardon for innumerable lesser and many greater and more heinous Sins, That God who can make them mise­rable here and hereafter, who can throw both Body and Soul into Hell, would for­give us our Trespasses, as we forgive those [Page 316] that trespass against us; to ask of him to take care of them and provide for them, to coun­sel and direct them: I say, to ask these and all other things of God, as if they were unwilling he should grant them, or very in­different and little concerned whether he did or no, or as if God were obliged to them that they would ask and receive any thing from him: What can be more absurd, more unreasonable, more shameful than this? This is not Superstition, but Truth and Rea­son. And this slackness, streightness, per­functoriness in the Worship of God comes from Sensuality or Immorality or both; Ei­ther men are dull and carnal and cannot take notice of, and be affected much with God who is a spirit, or they are unwilling to do it, they care not how little, because they know they do such things, and live in such courses as do not please him, and which he doth not allow of. Of this their Duty they may do a little, it may be, to appease some remainder of the natural appetite that all men have to Worship God, and for Credit or Reputation sake, and that's enough. Con­tray to the excellent Examples and Precepts which we have in the Holy Scriptures. There can hardly be given any more certain signs of the greatest strength and fervour of all those Operations of the Soul in Prayer than what we meet withal in the Psalms every where.

Read for an Example of the most sensible acknowledgment, the 145 Psalm in Verse 1. is a general acknowledgment and admira­tion, I will extol thee my God, O King, and I will bless thy Name for ever and ever, &c. And Verse 3. to Verse 6. is a magnificent ac­knowledgment of God's Power. Great is the Lord and greatly to be praised, and his greatness is unsearchable, &c. and Verse 11, 12, 13. again in Verse 8, 9, 10, 15, 16. is an acknow­ledgment of the general Divine Goodness; and Verse 17. of his Holiness; and Verse 14, 18, 19, 20. of his mercy or goodness to persons in misery and distress, especially who per­form their Duty to him, where also his Ju­stice or punitive Goodness; and the Psalmist concludes with as general an acknowledg­ment by his mouth, speaking the praises of the Lord, and let all flesh bless his holy Name for ever and ever.

Read also a magnificent particular ac­knowledgment of God's Power, Goodness and Wisdom in Psalm 104. which begins, bless the Lord, O my Soul, O Lord, my God, thou art very great, thou art cloathed with Ho­nour and Majesty, who coverest thy self with light as with a garment, who stretchest out the heavens like a curtain; and then ends, O Lord, how manifold are thy works! in wisdom hast thou made them all, the Earth is full of thy riches; that is, of plenty and abundance of good [Page 318] things. For reasonable trust in God we meet with the most significant Expressions every where of the greatest and boldest degree thereof both as to particular favours of Peace, Plenty, good Name and Honour, &c. and also in general. Psalm 37. Verse 3, 4, 5, 6. and so on throughout the whole Psalm. Trust in the Lord and do good, (behave thy self as thou oughtest and do thy Duty) so shalt th [...] dwell in the Land and verily thou shalt be fed. Delight thy self also in the Lord and he shall give thee thine hearts desire: Commit thy way unto the Lord, trust also in him, and he shall bring it to pass, &c. Psalm 146. Verse 3. Put not your trust in Princes, nor in the Son of man in whom there is no help. And Verse 5. Happy is he that hath the God of Jacob for his help, whose hope is in the Lord his God, who made Heaven and Earth, &c. And how often doth the Psalmist seem to be exalted above himself, and triumph in his trust, confidence and firm hope in God?

For Confession and Grief for Sin, see the reality and seriousness of it in the 38 Psalm, Verse 3. There is no soundness in my flesh be­cause of thine anger, nor any rest in my bones, because of my sin. And Verse 18. I will de­clare mine Iniquity, I will be sorry for my sin. The 51 Psalm is a known Example both of David's hearty confession of, and piercing grief and bitterness of Soul for his sins, as [Page 319] also of the vehemencies of his desire and petition to God for purging and pardon, to cleanse and rectifie his Soul, and to forgive him, and then to grant him Joy, Comfort and Peace. Have mercy upon me, O God, ac­cording to thy loving kindness, according to the multitude of thy tender Mercies blot out my Transgressions, &c. We may read the whole Psalm, than which there cannot be any thing more pathetical. O Lord open my mouth, and my lips shall shew forth thy praise; that is, give me an occasion and a cause of acknow­ledging and praising thee in this thy particu­lar favour of granting me Purification, Par­don, Peace, and enable me to do it, and then I resolve also to declare and make known how much thou deservest to be prai­sed, thanked, loved, admired by me and all men.

As for Profession of Obedience there are not many Verses in the 119 Psalm, in which we have not some Emphatical signification of the firmness and unmovableness of his resolution; the very frequency is a great sign thereof. Verse 97. Oh how I love thy Law! Verse 103. How sweet are thy words unto my tast! sweeter than honey to my mouth! Verse 106. I have sworn, and I will perform it, that I will keep thy righteous Judgments. Ver. 111. Thy Testimonies have I taken as an heritage [...]r ever, for they are the rejoycing of my heart. [Page 320] Ver. 127. I love thy Commandments above Gold, yea above sine Gold. Ver 131. I opened my mouth and panted; for I longed for thy Command­ments, &c. Are these the Words and Ex­pressions of a cold, indifferent, or of a luke­warm man in his love to, resolution for Righteousness and consequently for the Com­mands of God?

For the Psalmist's Thankfulness and Love to God for his Benefits to him in particular, the passages and places are as numerous, Psalm 86. Verse 12. I will praise thee O Lord, my God, with all my heart, and I will glorifie thy Name for evermore: for great is thy Mercy towards me, thou hast delivered my Soul from the lowest Hell; [...] or from the deep Grave, or the Grave underneath; that is, from Death, which had overtaken me, and seized upon me, had it not been for thy special eare.

A very pathetical and emphatical Expres­sion of his Love and Thankfulness to God both for his personal Favours towards him­self, and those towards his own Nation, the People of the Jews, nay towards all his Works in all places is the 103 Psalm, all which Read we heedfully and imitate. Verse 1. 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, who forgiveth all thine Iniquity and [Page 321] healeth all thy Diseases, who redeemeth thy life from destruction, who crowneth thee with loving kindness and tender mercies, &c.

And lastly, his Petitions and Desires are with the greatest fervency and importunity signified and expressed, and that principally in the things of greatest concernment, espe­cially considering his case, sometimes fain to fly to Idolatrous People for shelter; as particularly for to be admitted and restored to the external publick Worship of the true God, as it was by himself instituted in or­der, to his internal Worship, which, as I have above said contains all Religion, nay all Duty. Psalm 42. Verse 1. As the Hart pant­eth after the Water-brooks, so panteth my Soul after thee, O God. My Soul thirsteth for God, even for the living God; when shall I come and appear before God? Psalm 63. O God, thou art my God, early will I seek thee. My Soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty Land, where no water is, to see thy Power and thy Glory so as I have seen thee in the Sanctuary, because thy loving kindness is better than life; my lips shall praise thee. The Psalmist (Asaph) very passionately ex­presseth his Joy, repo [...]e and [...]quiescence in God, in that of the 73 Psalm, Verse 25. Whom have I in Heaven and I have delighted in nothing on Earth in compare with thee; or with thee at all, that is, besides thee, as our [Page 322] Translation hath it. That is, I put my Trust and place my Delight neither in any God (the Heathen Gods) nor man in compare with thee, or together with thee: Thou art my Ultimate Trust, my chiefest Delight. My flesh and my heart faileth, but God is the strength of my heart and my portion for ever. The like earnestness and fervency may be observed when the Psalmist prays for delive­rance from his so great and malicious Ene­mies, that they sought utterly to ruine him, to defame and reproach him by malicious and mischievous slanders, and so banish him perpetually, or take away his life; or when he prays for deliverance of the Jewish Na­tion the people of God from their Enemies; all of them things of great concernment, especially considering God's Honour con­cerned too (and consequently also the good of men) sometimes in vindication of his greatness in opposition to false Gods, be­cause the Heathen would think their Gods the mightier, if they should prevail; some­times in vindication of his Providence, both his Justice to punish very wicked persons, his most unjust Enemies, and his Mercy in being kind and rewarding the righteous and true lovers of himself, such as he was and some with him, according to his pro­mise. I have before instanced in the 51 Psal. where David so vehemently and earnestly [Page 323] begs for Purification, Pardon, Peace. In­deed his Sins were great and hainous, and much aggravated; and so we must have a care that we imitate him when the things we desire are of as great concernment, our degrees of Earnestness and Affection must be proportioned always to the importance or good effects of the action, most what de­pending upon the goodness of the objects thereof: but I doubt it is but too ordinary for Christians to be guilty of more, and more hainous sins than David's were, and yet not to use the least part of the Importu­nity that David here doth for forgivness, if they do desire it at all, and make not a sport at it. And so of other good things they be­take not themselves to God. St. James tells us, that the effectual fervent Prayer of a righteous man availeth much, or the active Prayer, that in which there is much of activi­ty and life [ [...].] That earnestness or fervour is principally meant there by those words seems from what follows of Elias's praying earnestly that it might not Rain, &c. [ [...],] an ordinary Hebraism to express earnestness. James 1. 16. 17. Our Saviour after he had given his Disciples an Example of Prayer, he adds an advisement of great importunity in Peti­tions (sometimes and for some things when necessary, and of great importance) and in­timates [Page 324] that sometime it may be a condition of our receiving what we ask. Luke 11. Verse 5. And he said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves; for a friend of mine in his Jour­ney is come to me, and I have nothing to set before him, &c. And Verse 8. I say unto you that though he will not rise and give him be­cause he is his friend, yet because of his impor­tunity, [ [...]] because of his Impudence properly (that is, Importunity so great as it might seem near to that, or as men impudent use to do, who without the restraint of fear or shame do things and with the greatest vigour and ferventness) he will rise and give him as many as he need­eth. And verily it may sometimes be very reasonable for God to with-hold any benefit asked, especially if a great one, on purpose to heighten the eagerness and fervency of our desires, that we might be more sensible of our dependence upon him, and obliga­tion to him, and be more thankful when we do receive after such long importunity. And it might reasonably seem good to God net to give the thing at first, or with only cold and luke-warm wishes and desires; nay, ne­ver to give it, if we will not take the pains to continue and invigorate, inliven our Sup­plications and Entreaties. And this may [Page 325] often actually be one reason why, as St. James saith, we ask and receive not, namely, be­cause we ask so rarely and seldom, so weak­ly, languidly, and remissly, and conse­quently so unbecommingly to the great and good God so infinitely superiour to us, and to the things themselves; the least being too good to be given to such idle and heartless Petitioners. Indeed a man may reasonably think that rather than such Prayers should be the condition of receiving, they should oftner be a cause of denial, or should even as little be the condition of receiving as none at all, if not less. God may give us bene­fits indeed, but not on condition of such Pray­ers; as he often doth, when we do not pray at all, ungrateful Creatures!

SECT. VII.

III. A Third due Qualification of our Ope­ration of Soul in Prayer, or rather of Prayer in general, is that it be as frequent as ought to be, and this our Pru­dence must determine. For Ejaculatory Pray­ers they may be at all times, in all places, all companies, upon all occasions. And we are always to keep our mind in such temper, and so truly innocent, as that we may in the beginning, especially of any considerable [Page 324] [...] [Page 325] [...] [Page 326] action, send up to God a smart desire for Wisdom, Discretion and Prudence, since­rity and uprightness in our Intension and Design; to do that which is in those cir­cumstances best, for the greatest good, and most pleasing to God; for courage and strength and constancy, or vigour and per­severance; that we might do nothing we might have reason to repent of; for success or deliverance. He also who much addicteth himself to, and frequently useth this sort of Prayer, may pray much more in the sum, and most-what doth pray more fervently and more seasonably than he that prayeth many long continued Prayers; his Acknow­ledgments, Confessions, Professions, Thanks­givings, Petitions being when he is under a stronger and distincter apprehension and greater sense of the things he conceives in his short Prayer. As for publick Prayers they are determined by the Publick, and I do not see but that most men generally might, if they pleased, be there as often as they are appointed: many more than there are surely. But especially those whose affairs are not so much abroad, whose time and garb and other circumstances might be more easily fitted thereto, whose affairs are more regular as to time, and more at their own dispose. And if all those were but present who stand still looking about, or who pur­posely [Page 327] find themselves very little business as well to be done at another time, all those who are either idle or do business of far less if of any concernment to be done just at that time, the number I do not doubt would be very considerably increased. And as for private and secret Prayers, surely most per­sons may have opportunity to perform them once or twice a day in some length or other, or some part of the day or other. I confine them not to time nor length, though it may be best for men who can to fix some time, and to use to order their affairs so, as not to interrupt them, and that they may not be hindred by them, as possibly before them all, and after they be all dispatcht. Better too they be short than none at all; If it be but some short and pithy comprehensive form with the Lord's Prayer, of which some learned, judicious, pious and devout men have been so deserving of the Publick as to give great variety, which men need not be ignorant of, if they have a mind to know. It is as a thing of great consequence to be advised here, That those who educate and look after Children, especially Mothers (than which they cannot do a more tender Office of Love and Care) do cause their Children after rising and before going to bed to utter some short Sentences of Petition and the Lord's Prayer, and 'twould do well to [Page 328] add the Paraphrase upon it in the Publick Catechism; and to learn them betimes to acknowledge and worship their Maker. And cannot then they do at least so much, and it is like somewhat more themselves? And might not all others find as much time as that will come to, if they had a mind to it? But this especially, as I above said, may they do whose affairs are known to be at certain times, whose affairs are more in their dispo­sal, and less indispose them, and such espe­cially may they be whose affairs are most within doors and domestick, who are not wearied and tired with bodily labour; though persons oft do this too more than they need, and when they need not. What should hinder most persons every day as soon as they rise from retiring a little by them­selves, and also with their Families, so many as their affairs will spare (and let them not be spared without considerable necessity) praying to God to keep them from all sin and danger that day and all their lives, to give them grace and peace, the good things of the Soul and of the Body, the good things of this Life and that which is to come, that they may live well, discreetly, innocently, beneficiently, profitably to their Neigh­bour, pleasingly to God, comfortably to themselves here, with peace and well­grounded repose and joy, being prepared [Page 329] for a more perfect and happy Life in Hea­ven. Further, that they may have their Sins pardoned, true repentance for them instilled, obedience and holy resolution ex­cited and confirmed in them; that they might love God, be grateful to their Friends, forbear and forgive, and do good to their Enemies, even to all, encourage Virtue and Goodness, check and restrain Vice and ill-do­ing prudently in their place and calling, and with all sincerity for the good of the World. That they might not that day be malicious, uncharitable, selfish, proud, ambitious, en­vious, revengeful, vain-glorious, wrathful, sensual, lascivious, intemperate, drunken, prophane by lewd swearing, irreverent to­wards God, or commit any other sin they know themselves to be most particularly in danger of. That they might be prospered in worldly affairs, and delivered from the evils of Body, Name, Estate, as shall seem most fit to God. And so in like manner to give thanks for any of the good things they have received. I say, what should hinder most men generally in some length or other from doing this in the morning, and so like­wise again at night, if they had a mind to it? Why may we not apply our minds to these things in a morning first (except upon an extraordinary occasion) as well as to la­scivious objects or worldly affairs, or the [Page 330] contrivance, it may be, of some sin, some evil action or other? My voice shalt thou hear (or hear thou) in the morning, O Lord, in the morning will I direct my Prayer (or my self) unto thee, &c. And Evening and Morning and at Noon will I pray and cry aloud. Psalm 5. 3. and Psalm 55. Verse 17. saith David. These places indeed do not prove he did this always, or constantly used these stated times: but the first of them proves plainly at least that he did it in the morning sometimes, and the second more probably. Evening, Morn­ing and Noon may be also a synechdochical Expression for praying to God very frequent­ly and at all times when he had occasion. And so when it is said seven times a day I will praise thee, may be meant only very often; and that it is likely by Ejaculatory Praises too, or that upon some days he might so­lemnly perform it just so many times. And so that in the Thessalonians, ist. Epist. 5 Chap. 17 Verse. Pray without ceasing [...] is either meant of Praying for every kind of thing, as it follows in the next Verse [in every thing give thanks.] And Philip. 4. Verse 6. In every thing, &c. or praying ve­ry frequently, especially Ejaculatory Pray­ers; or praying to the end of our Lives; it is a Duty which will never here be need­less, or to be left off. To do thus constant­ly and frequently would much keep men [Page 331] sober, discreet, consciencious, upright the following day, and consequently also fit them for God's Blessing in all their other af­fairs, and consequently make them be joy­ous and chearful, and benignly disposed: whereas popping in now and then a Prayer, especially before a Sacrament, or on a Lord's day (times which none that are so much en­gaged in worldly affairs should omit by any means) will do much less good, and the In­fluence soon wear out and be forgot, and then most of the Interval they are as bad as ever, and never the better. Finally, We may all take this advisement and remember it, that whatever our affairs are, and how much-soever they necessarily hinder our thus worshipping of God and this our Duty towards him; yet we are to take care this be not with our consent, that we are not content there with, so as not to watch for an opportunity otherwise to dispose them, and not to look upon it as an unhappiness; let it not be want of good-will in us by no means; but let us be so disposed that we would do it withal our heart, and much oftner, if we could, we believing it manifestly our perfecti­on to be more immediately employed in spiri­tual things, and to converse with God. And I little doubt but that he that is so disposed will soon find sometimes or other, to perform this his reasonable Duty to God.

We are to do this too as often as other af­fairs which are not of greater concernment may permit. And in this bodily Life in which we are, supposing it ought to be maintained, many called little affairs consi­dered without their consequences, consi­dered with them are great matters. As due times and qualities and quantities of meat, drink, habitation, sleep, &c. for without these no living; our bodies will not be up­held, nor sit for Prayer, nor any thing ei­ther spiritual or corporal to do it to any good purpose. And we may contract by ill use of these or want of these many evil dispositions of mind, as morosity, d [...]con­tent, too much serupulosity, superstition, suspicion of our selves and others, a belief that every thing that is in us is bad, never looking at any thing that is good in us, or thinking it is not so, fearfulness, unactive­ness, peevishness; so that it may be and full oft is of greater concernment to mind these ordinary affairs, necessities or conveniencies of this bodily life, than directly to pray. And if we do all these things with discretion, and that we may be more fitted to serve and please God by doing this way as we think the most good to the World we can, we do an act of Obedience and consequently of Worship to God.

But, alas! this extreme of Praying more [Page 333] than the necessity of other affairs will per­mit, is but rare in compare with the other of seldom or never praying, especially in this irreligious and prophane Generation. How many are there who have hardly ever vouchsafed that they can remember One, O God, or so much as a Lord bless me seriously, except prophanely or customarily? much less do they ever allot a minute or two some- [...]times to say with any understanding and affection any short Prayer. And as for the Publick either they come thither not at all, but like Brute Beasts lie sotting and swilling or sleeping at home: or when they come they possibly pray sometimes as little as those that are at home, or as the seats they sit upon, or very gravely and imperiously they contemn it as below their wisdom or their great mind; contrary to the practice of all even the most barbarous and ignorant Heathens of all ages, who all of them ever have had some things which they called God's (except some late Relations should be true) which they thought could do them good or harm, to Worship; acknowledging, praising, thanking and praying to them. A sign that the thing is so evidently useful and consequently reasonable to all who want any good thing they are capable of, and yet cannot give it themselves, and know any other being who can; that the most stupid [Page 334] of Mankind are not ignorant, or negligent of it.

SECT. VIII.

IV. THe Fourth Qualification is, that our Prayers be seasonable, both the per­formance of the Duty of Prayer in general containing all the parts before men­tioned, and also all the several parts thereof. And by seasonable I mean, that both the whole and such parts thereof be then used, when they do the most good; when they will do more good than to omit them, or to do another thing, or to use another part of Prayer in their place. The season or oppor­tunity of every action is when it will do more good than the omission thereof, or another action in its place and time; and the best season is when it will do most good, more than the omission thereof.

And (1.) That the whole action or per­formance (of set Prayer which requires any set time or place I speak principally) be sea­sonable. For while we are in this fleshly life, supposing it our duty to maintain our selves in it, or rather to do all the good we can (which is God's service in this fleshly life) and as long as we can, there are a mul­titude of things in their times of more good [Page 335] effect than praying at the same time would be, as I have before said. Such are our food, sleep, exercise, and that in such certain quantity or quality: For without these we either cannot at all subsist in this life, or very untowardly with distempers, pains, dulness, indisposedness to the best actions of Soul, and consequently even these in Prayer. In general we must and ought to take so much care of, and allow so much attendence and time to our bodies that they may be the fittest instruments for our souls, that they may the least hinder, and the most per­mit or help or dispose them to the most per­fect actions they are capable of; and conse­quently whereby while we are in this body we may do the most good. And this is as various and diverse as there are persons. For some persons tempers and constitutions may be so happy as that a little attendence to their body serves turn, and the rest of their time they may spend in more im [...]e­diately momentous actions. Others again may be of so unhappy and weakly a one, that most of their time must necessarily be employed about their bodies, that they may have some and but a small time for the more useful and excellent actions of life, such as Prayer contains; and if they did not spend so much time about their bodies they should be able to spend yet less or none [Page 336] at all about their souls. And yet even these persons if they do but ultimately propose to themselves sincerely to do all the good they are able for, and to please God thereby, so far as they do so are very innocent and sin­less. And if they mightily desire and ear­nestly wish they were able to do the greatest good as much as the most knowing, strong or powerful, or are in sincerity strongly resolved and bent if they had never so much power they would use it all to serve and please God by doing good with it; I say, if they be thus affected (which is but rare for want of use in persons who cannot employ their minds much and often and attentively about Moral and Divine things) they are most excellently virtuous and good; and, it may be, more than those which can spend more time in set Prayer, and sincerely and fervently performed too. Some of these very weakly persons being often indifferent and little concerned for worldly things by using themselves to the proposal of this end and most frequently attending to it even in their small actions of life, and by God's im­mediate influence may arrive to as great or a greater degree of Virtue than those who can spend more time even in set Prayers duly performed; much more still if there want the due end thereof or sincerity, and fer­vency.

It is not seasonable for persons to set them­selves to pray premeditated, extempore or any other long Prayers when they want strength through past bodily or intellectual toil and labour, or sickness and infirmity; for men will then do little good by their Prayers, and also, it may be, indispose them­selves to do twenty times more afterwards both by their Prayers and otherwise, whilst they contract more Distempers and Infir­mities of Body, or in general more inept­ness to do any good. Meer dulness indeed may be overcome by Resolution, and it may be good somtimes so to do, but weakness cannot.

Nor is it seasonable when a man's mind is filled with other thoughts of lawful or necessary business and in pursuit thereof to use a long premeditated or extempore Prayer▪ The most seasonable Prayers then would be some Form and frequent Ejaculations. There are also a multitude of other actions where­by at certain times we may do more good, of which in the sum there will be greater good effect than if we prayed at those times▪ as Reading, Meditation, Study or Conver­sation any ways to inform our selves with the most useful knowledge of God, his Na­ture and Providence, of the Revelation of his Will by Christ or our Christian Reli­gion, of our selves, of Humane Nature, [Page 338] what men are, what they should be, how they come to be so bad or ignorant or er­roneous, how they might come to be better or wiser. One good effect of which know­ledge is to make us more able and fit to pray as we ought, and according to those very directions that I have and shall give, that we may pray things just, true, important, the most general good things, and the greatest variety of particular ones; that our minds may be well furnished with these things; that we may pray sincerely, fervently, as frequently as we can, and seasonably; that we may well express and convey both our sense and affections to others with whom we pray. And indeed one Reason why this Duty hath been of late so ill, so uselesly, offensively and mischievously performed, and so may likewise hereafter again is, be­cause some men have been perpetually pray­ing, and spent so much time in the perform­ance of this Duty, but little or none in the reflection upon it, or examination of it, ac­cording to such Rules as I now propose; and much less in the study and consideration of those things and others just now men­tioned.

There are times likewise of doing more good by relieving the indigent and deserving persons with what they most want, of vi­siting the sick, of instructing, reproving, [Page 339] exhorting, reconciling and determining of differences, of any ways helping or assist­ing another in any of his affairs. A Thou­sand other ways there are of doing good which have also their times, that is, they are then in such circumstances the best we can do, or we can do the most good there­by. Now if when we should be doing these things we should betake our selves to pray­ing it would be unseasonable. Moreover, in order to the getting or preserving or en­creasing our power or ability to do good ei­ther to our selves or others, and consequent­ly to serve God; more particularly in order to the obtaining preserving or augmenting the good things of Food, Raiment, Habita­tion, Rest, and consequently Health and Strength, Liberty, (not being a Servant to others by Debts, Engagements) Good-name, Authority, opportunity and leisure of gain­ing Instruction and Knowledge and Virtue by Reading, Meditation, Conference, final­ly Riches, by which all these things are whol­ly obtained, or in part; I say, in order to this, every person hath some Calling, some Action of Life or other to which he most­what applies himself, and the former good things are the reward or some way the effect of his diligence and honesty therein. In this it is the greatest part of mens lives are taken up. How much of a mans life is to [Page 340] be spent therein, and when it will do most good to employ himself there and when elsewhere, every mans own sincere pru­dence (as it must in all the other actions be­fore recited) governed by reason, experi­ence, advice of the most sober, discreet, wise and virtuous men must only determine. This in general is certain, that it is not of best effect for men to fill up all their Lives with the affairs of their Calling, and to leave no room for the Worshipping of God by praying to him, and then either think really or pretend there is no season at all: and yet we may also be too mindless of them. For Example, It would be unseasonable to set apart a day of praying, and it may be for a good Harvest among other things, when we should be reaping; to be standing still and praying for deliverance from a danger when we should be flying from it. We are not to be praying with let and long Prayers (Eja­culatory may always be used) for any good thing, or prevention or removal of any evil, when we should be endeavouring, not de­siring when we should be doing. We are not to be like the man, who seeing a house falling upon his head falls upon his knees and crys out God help him and deliver him, but will not stir out of the place. There is indeed but little danger hereof in temporal and sensible good things, but in spiritual, I [Page 341] doubt, it is frequent, where men perhaps pray much and often to God to be sanctified, to be secured from God's wrath or the effects of his anger, but take no care and use no endeavour at any time to obtain the one or prevent the other. Some of that very time, possibly, may be better and more seasonably spent in meditating, considering, watch­ing, resolving, informing, inculcating things upon themselves. Most commonly this ab­sence of all endeavours is a sign of formality, or of want of sincerity, or at least of fer­vency in our Prayers. Sometimes indeed in persons of a more movable and changable temper there may be in their Prayers some real flashes of strong affections without any consequent endeavour; the next minute almost those thoughts and affections being forgotten and they being as much taken up and affected with the variety of any other objects which succeed.

2. Our Prayers are to be seasonable as to the parts or several Ingredients. Sometimes a greater part of a Prayer may be spent in acknowledgments; as when our minds are dull and insensible of the Perfections and Excellencies of God, of our entire depen­dence upon him, of our being perfectly at his dispose, of our own insufficiency to be or do any the least thing for our selves with­out him: then, I say, we may more particu­larly [Page 342] and largely take notice of and acknow­ledge the Divine Perfections and our own Imperfections. Sometimes Confessions of Sins and Petition for strength to amend and for forgiveness may be most seasonably en­larged; as upon such times as prudently are appointed for a publick and solemn Repent­ance as it were of any number and company together. The same may be done season­ably by persons in secret and retiredly by themselves. Sometimes Thanksgiving may be most seasonably insisted upon, an enu­merating of the many favours and blessings of God with correspondent affections of thanks and love therefore, producing the effects of Obedience, Resolutions and En­deavours to please God. It may sometimes be the best to spend most of the time in Pe­tition, to do it very particularly, yet in things of concernment, and which we most want.

3. Our Prayers are to be seasonable as to the particular Instances of these parts or Ingredients. Thus sometimes it may be seasonable in acknowledgment most to insist upon God's Power or Wisdom or Goodness, or some single Instances of any of these his Attributes: to mention others may be im­pertinent or unseasonable, it may exclude those things which would do more good. Of this we cannot want Instances in the se­veral [Page 343] occasions of addresses to God both in publick forms and private usages of our lives, where notwithstanding they are oft too generally or improperly used. To give thanks and petition very particularly and copiously for many things, when the occa­sion is special for one thing (as at meat) is most-what unseasonable: but to do i [...] for the benefit then received is seasonable. To confess some Sins with those who are not guilty of them is unseasonable; or if they be, to do it too particularly, and when it would be interpreted to proceed from Pride or Envy, then to mention such things would be unseasonable. To confess those Sins which the person and company have been truly most guilty of, which are [...]he most frequently committed, and yet it may be the most unobserved by them, and they are the most insensible of them may be season­able. To pray for what we do not want is unseasonable. As to pray to God to de­liver us from our great Enemies, and save us, when we have none we know to invade us, and therefore to imitate those which have. To pray for those things which we cannot use well now if we had them, and to neglect those things which we do most want, and which in our circumstances we could best use would be unseasonable: but contra­riwise in the place of such Petitions always [Page 344] to pray for those things we want and can then best use is to petition seasonably. In general it is certain some things are to be pray'd for at one time, and some at another, some in one company private or publick, and some in another. The variety is infi­nite, every mans prudence must determine. He will be better provided so to do if he do but attend to and remember, that he is to do every thing when it may do most good, and more than any other thing he could at that time do in its place.

4. Let our Prayers be seasonable as to some Adjuncts of Prayer, such as vehemency or in­tenseness and length, &c. As for Example, Let not our desires (and so any other Ingre­dient of our Prayers) be so vehement and intense in things of small importance and use as in great, for so we shall make no diffe­rence. In length let us not be long when other Actions and Company are designed, and expect us after a very little time, of which it is easie to give instances.

Finally, This seasonableness in all these respects and many more, is left to the pru­dence of every particular person to be di­rected by his own reason, experience and observation, the example and advice of dis­creet and good persons. In this and all other actions if a man doth as he judgeth he ought to do, and his end be always sincerely [Page 345] to do the best he understands, and he desires to do the most good and be the most ser­viceable to God, he never sins: and such a person is always ready to be advised and in­formed for the best. It is manifest too, what need there is of Prudence as in all our Acti­ons, so in this more especially of Prayer, that it in all the respects mentioned may be seasonably performed; and that sometimes it may not be so unseasonably, as to do more hurt than good by excluding something bet­ter out of its place.

5. We Christians who know and believe what Jesus Christ is and hath taught must always make our Petitions in the Name of the Lord Jesus, that is, for his sake, to ho­nour him, and consequently the eminent and illustrious merits of his exact obedience to God and of his spotless and generous Vir­tue and Holiness for our encouragement to our imitation. That seems to be part of the sense of those Expressions of our Saviour, John 14. 13. 14. Whatsoever ye shall ask in my Name, that I will do, that the Father may be glorified in the Son: If ye ask any thing in my Name I will do it. And indeed it is highly reasonable, that since we have all been more or less sinners, the punishment for our sins (which is at least the deprivation of God's favour) upon our true repentance should be remitted, and consequently all the positive [Page 346] instances of God's favour and good-will (of which the granting our Petitions is a very comprehensive one) should be afforded us for the sake and honour of such a perfectly holy and virtuous person as Jesus was. That which easily might be made appear more di­stinctly if it were here necessary or proper. And so much may suffice at present for the due Qualifications of our Actions or Opera­tions of Soul in Prayer.

SECT. IX.

I Proceed to the due Qualifications of the Signs to be used in our Prayers, the Signs both of the Sense or Objects in our Prayers, and of the Actions or Operations of our Souls conversant about them. These as hath been before said are either Speech or Gestures. Among Gestures are to be rec­koned all other qualities of our Speech be­sides the articulateness of it, called Words, by which our Conceptions or Thoughts are signified: such as are acuteness and gravity, intensness and remissness or loudness and lowness, swiftness and slowness, equality and inequality, &c.

To observe some Directions concerning these, especially concerning Speech, may not be altogether useless to those who com­pose [Page 347] Prayers whether written or pronoun­ced for others. But because it concerns many such who may be better able to direct themselves, I shall be very brief in them. Those which I shall mention at present shall be these Eight.

(1.) The first and most general one, is that the signs both of our Sense and Opera­tions of Soul, of what we say and what we do in Prayer may the best convey the things designed to be signified to the Auditours, or Readers if they be written: that they may cause them the most perfectly to conceive and understand our thoughts, passions, and other operations of our minds. This is the only use of Signs, and all their goodness con­sists in this.

SECT. X.

(2.) ANd more particularly as a means to this general End, let these Signs, viz. Speech and Gesture be such as do not take off the mind either of him who recites or composes the Prayer, or of others who joyn with him from the things signified. Which they may do two ways. (1.) By too much pleasing absolutely in them­selves, or by some other qualities in them [Page 348] besides their aptness to signifie, as by their novelty, modishness, variety, &c. these full often may make greater impressions upon us than the things signified. Such oft-times are words and phrases of the newest fashion, and used by persons whose acquaintance or converse is esteemed honourable; such are styles with a very careful justness of number, sound, position of syllables and words in each sentence or period; such are many fi­gurative speeches: where partly the things themselves from whence they are taken, as that they are sublime, vast, unwonted, strange, difficult; partly the qualities in the composer of which they are signs, as of good invention, perception and judgment, having read the best Authors, &c. may so much affect men with admiration, esteem or delight as to intercept and detain their at­tention from the thing first designed to be signified and to cause them to be little or no­thing regarded. And accordingly it may be often observed, that in a Sermon or Prayer the Language and Expression is remembred and commended; when the Sense or Matter, especially if it be practical, is quite forgot­ten as a thing not worthy to be taken notice of. It is true, all the acceptable qualities and ornaments of Speech are laudable in a performance where it is designed to enter­tain and please men with them. For it ar­gues [Page 349] a good Judgment of the fitness of the means for the end, as in Poetry Orations and feigned Histories: but they are very sparingly at least to be used in those Exer­cises whose end is quite another thing, viz. the conveyance of Divine Thoughts and Af­fections. This fault is committed common­ly by persons who are either imprudent or vain, either those who are not advised of the end of such religious Dutys as Prayer, or if they be they cannot restrain them­selves from using whatsoever they esteem themselves for, and think they shall please others with.

But (2.) on the other hand these Signs may take off our minds from the things sig­nified by offending and displeasing. Such are in general all such as signifie together with the thing to be conveyed some consi­derable imperfection in him that conveys, which also are called indecent. More parti­cularly, such are affected Words and Ge­stures, too vulgar and slovenly Similitudes from Shops and Trades and Childrens Af­fairs, Words used ill by the ruder and meaner sort of people, some sorts of Tones and Flexi­ons of Voice. These things signifie vanity and ostentation, a meanness of mind, one much conversant about and affected with mean things and yet not discerning it, rude­ness, incivility, sometimes something bor­dering [Page 350] upon sensuality, pusillanimity, su­perstition, or too great fear of little things, want of wisdom and generosity. All which and such like displease, offend, raise con­tempt or pity in the Auditours of most un­derstanding. If at any time our prudence should judge it necessary to use something like such Expressions to some persons, it should be so done as to signifie withal our condescension, and our prudential choice of them by reason of the imperfection of the persons who occasion it.

SECT. XI.

(3.) LEt the signs of our Conceptions, Af­fections, &c. viz. Speech and Ge­sture be such as may rather some­what please and invite the mind to attend to them and consequently much more to the things signified. Such are Words and Phra­ses which are the most proper, that is, which are used to signifie any one thing and no other: such also are Metaphors or Simili­tudes where the terms are very like, and which are very well known and understood. By these men conceive distinctly, clearly, easily what we would convey to them: all which please the mind and consequently cause it longer to employ it self thus, and [Page 351] more to attend. Such, lastly, is that com­monly called plain speech; that is, that which very perfectly conveys and signifies the things to be signified, which is the prin­cipal and substantial use of speech, without any or with very few and those the most or­dinary ornaments thereof; such therefore which hath nothing which doth offend or is unacceptable, but yet hath very little be­sides the substantial and chief use of speech to please or delight. This language is com­monly used by plain men, that is, those who use Language as they do Clothes principally for warmth and conveniency, following the fashion and using the modish Ornaments thereof only so far as not to offend or to render▪ their company acceptable, but ra­ther to be somewhat agreeable. All which is a sign of discretion and good government, that one knows what is of great and what is of some though but of little good effect, and accordingly prizes and esteems it. Which very thing again begets a good opinion of the speaker or composer and consequently much disposeth to attend to and approve what he shall deliver.

In the number of pleasing and acceptable signs in a Prayer pronounced, are good de­portment and gesture: amongst which may be truly reckoned all properties of speech besides its articulation, as is before said: [Page 352] such as vehemency and softness or elevation and depression, quickness and slowness, equa­lity and inequality, the positions or sites of these called accent and tone. All which if they seem to be natural and not affected or counterfeited may be signs of some worthy and useful quality in us, such as seriousness, gravity, sincere and earnest desire to do good, of some degree of wisdom or good­ness, &c. These are to be used at the same time with our speech or signs of our concep­tions, and to accompany them to cause persons to attend thereto in such manner as is afore­said.

SECT. XII.

IV. THe signs of the conceptions and ope­rations of our Souls, viz. Speech and gesture ought to be the most universal: that is to all our Auditors and Readers as much as may be. Let them be such therefore as are used by the generality of them and most frequently. It is best to use the most common and received words among them to signifie our meaning by: And if we can find none, (as often we shall not when our conceptions are and ought to be more distinct) we must come the nearest we can and take those which are most re­lated [Page 353] to some other that are used. If an Auditory be mixed (as all are more or less and much more the number of Readers) and one kind of words may signifie better to some persons, and others again better to others, the [...] varriety of them more or less is most convenient to be used. There are also other prudent reasons of variety of ex­pressions sometimes: As because one and the same person may not understand ano­thers entire sense by any one phrase but only one part of it; but by more he may under­stand the whole. So also one may under­stand anothers entire sense by one phrase but obscurely; but by another added there­to more clearly. Accordingly we see men practise in ordinary conversation, that where they have a mind to have themselves well understood, and suspect one or more persons do not understand them they use variety of speech and gesture too.

Another reason of variety may be its use­fulness for attention and memory and affe­ction. A man oftner and longer attends to the same thing signified by two or three ex­pressions than by one: and then more at­tention makes a greater impression, and the thing is better remembred. A thing ex­pressed by one word or phrase only, another immediarely succeeding, is oft-times quite missed or so slightly attended to that it is [Page 354] not at all remembred. Whence most of the things so delivered do but little good. This is also a reason of repetition of the same words or phrases.

Against this rule do they offend who chuse words and phrases unknown to all or the greatest part of an Auditory when there are other well known to them which might have been taken. Such are words newly made out of a Foreign Language when there are as good in our own; or those which are indeed in our own Language, but are not used at all by our present Auditors, but by another sort of persons only as Scholars or Courtiers suppose.

The like may be in gestures or signs of our affections, &c. we may use those in a me­chanick or rustick Auditory which only sig­nifie to those of scholastick or gentile con­versation.

Calmness and equableness of speech and gesture (for Example) would signifie to these last sort of persons serious and long attention to, steady and constant affection for what one saith; but men of more active tempers, which are far the greatest num­ber, will hardly believe him that useth it to be at all in earnest, to mind and be affect­ed much with what he saith they will think him dull; because always when they them­selves or those with whom they have gene­rally [Page 355] conversed have been seriously and much concerned for any thing, they have accu­stomed themselves to be loud and unequal in their speech, and quick, fierce, multifa­rious in their gestures. In such case it may be advisable to use in part only those gestures which those men do and that with some marks of condescension, whereby a man may convey his sense and affections to them, and ye [...] not confirm them in their bad usage, but rather admonish them of their imper­fection. For indeed they are not only signs but causes too of strong and ungovernable passions most commonly for little things, and consequently of rash and blind actions. Rude and vulgar speech and carriage are commonly the causes of rude and vulgar man­ners.

But there is no greater breach of this di­rection than to make Prayers in a Foreign Tongue. For here the words are so far from being signs of conceptions to all the Auditory, that they are signs to none at all, perhaps. And this is the foul fault of that Church which pretends to so much wisdom and care in all her Constitutions, when hard­ly any thing can argue a greater folly and tyranny.

Of this they have heard enough: though their pride and other self-interests will never suffer them to acknowledge or amend any [Page 356] thing though never so foolish and mischie­vous which others shall admonish and advise them of. Nay, these men do not only ap­point those who pray with others to use such a Language wich the Auditors do not under­stand, but also private persons to pray Pater Noster's, Ave Maria's and Gloria Patri's (a judicious Prayer indeed, for they use it for Petition too) when sometimes they un­derstand not one Sentence of what they say.

SECT. XIII.

(5.) LEt the signs of all the operations and actions of our Soul, particularly of our affections be the most natural. Such which are conjoyned in men generally with the things signified even without their wills or endeavours, nay, they are not dis­joyned without some difficulty. These signs more certainly convey to others not only the knowledge or conception of the affections which are in us; but also the like affections, themselves: nay, sometimes they may be the cause of and excite, maintain or increase af­fections in our selves. For which reasons as well as others all instituted and appointed signs are to be the most natural, and as little as may be purely arbitrary. These last are [Page 357] very often separated from the thing signified which is called formality.

A common instance too of the unnatural­ness of the signification of our affections, &c. is that we call over-doing, i. e. too many and too great a vehemency of gestures and words, as it seems to most Auditors. These al­though sometimes in some persons that use them they may be signs natural enough to themselves of good affections (for there are degrees in respect of time and persons) yet by the generality of Auditors they are judg­ed to proceed from ostentation or meer heat of bodily temper.

And here we may be admonished that we do not use those which are very natural signs to the generality of an Auditory hypo­critically; that we do not use them on pur­pose to beget in them a good opinion of us and to judge that we have such good affecti­ons or other worthy qualities in us when we have not, nor care, perhaps, much whe­ther we have them at all really, so we may but seem so. We may be further advised that they do not proceed from or are conse­quent upon meerly the heat, motion, agita­tion, temper of body. For there are some persons in whom sighs, tears, loudness or vehemency of speech (for Example) do not proceed from nor are conjoyned with their respective passions of sadness, grief, earnest [Page 358] desire towards any certain objects appre­hended evil or good: but meerly from the frame and temper, or in one word, from the mechanism of their body: they cannot tell you what it is that so affects them. In others again they are very easie and great from every small degree of real passion in them. We may see in their abundance of tears, deep and frequent sighs, great vehe­mency and variety of speech and gesture, whence generally we may think they are brim-full of extraordinary passions, when in truth it is not so: and either there is none of those passions at all, or but in very mean and slight degree.

Those that affect and endeavour these na­tural signs of sanctity in Prayers, and so in Preaching and all other their Conversation, without the things signified for reputation and good opinion or any other self-interest are Hypocrites in intention and design: The other in whom they proceed from other causes than those they for the most part naturally signifie, but without their will or endea­vour are Hypocrites only in event and ef­fect: They both often deceive the World: but the first more seldom and chiefly by their own fault; the second more frequently and by others fault, viz. by reason of their ig­norance, and thinking those signs universal which are not: and oft-times they are disco­vered, [Page 359] especially by more observing Audi­tors: which, when it happens, offends much and causeth them to be a verse from and not to attend to what shall be said by such per­sons.

All external signs used before there is the thing signified in us are not hypocritical; They may be prudently used on purpose to excite or increase good thoughts and affe­ctions in us, and to prevent the ill conse­quence of our bad example. As kneeling and intention of the voice may not only be signs of reverence and affection but also the causes; they may beget, preserve and in­crease them in our selves and others by our Examples. And it may be one good effect of a set Tone in Prayers as well as in other parts of Divine Worship to excite and signi­fie sutable affections.

SECT. XIV.

(6.) LEt the expressions or signs of our con­ceptions and thoughts convey them the most clearly in opposition to ob­scurity. Obscurity and confusion of per­ception of a thing are not the same. A man may see with his eye remote objects confu­sedly without distinction of their parts, yet strongly and clearly; and on the contrary [Page 360] near objects very distinctly, but yet darkly or obscurely. And so it is in the minds per­ception of objects.

Contrary to this direction generally are Tropical Speeches, as Metaphors, Metony­mies: by which names if we respect their Etymology all sigurative speeches might be called. i. e. when a thing is signified or ex­pressed not by a word proper to its essential nature; but by some one which is proper to something related to it; as its cause, effect, part, like, contrary. The use of this tropi­cal speech seems to me to have been one of the greatest impediments of good know­ledge in the World. I say generally not al­ways, &c. For sometimes a man may better know the cause, effect, or like of a thing than its essential nature: and then it will be better to endeavour to convey the know­ledge or conception of this essential nature by a word which properly signifies to him its cause, effect, or like, &c. and according­ly we often see that we are sain to describe, especially an intellectual thing by its like­ness, effects, &c. to make some persons un­derstand and conceive it. But I am slipping too far into a Philosophical Digression. To apply this direction more usefully. It is particularly to be observed, That many Scripture-Words and Phrases which are fi­gurative though often used do not convey [Page 361] their sense to the generality of Auditors or Readers so clearly as proper words now in common use among us: both because they are figurative and also because the things from whence they are taken and other cir­cumstances of speech are nothing near so well known to us now as they were then to those to whom they were first spoken or written, or as the natures of the things themselves. There are many Metaphors, Allegorys and other figurative speeches of the Scripture, especially of the Old Testa­ment used ordinarily in Prayers and Ser­mons which people generally do not at all [...]r very obscurely and darkly understand. [...] am sure they would far more clearly un­derstand the sense it self designed to be sig­nified by them if it were expressed by the most sit words of our own Language. Of this it were easie to give instances.

Moreover, Many things in the Scripture might have been more clearly by proper [...]peeches expressed even to those to whom they were then delivered, if God had so pleased: but it might seem good to Divine Providence for many reasons which we have not generally, that some things should be delivered obsurely: as to excite mens dili­gence and endeavour to understand them, [...] detain mens employment about them [...]nger, to give occasion for mutual forbear­ance [Page 362] and charity in case of dissenting. Nay, one reason might be that we might have the satisfaction of finding out and conveying the sense more clearly to others. Where­fore when we use Scripture-Phrases which are not clear enough of themselves (as it may be often sit for the Authority and better memory of what we say, This Rule as well as the rest having their exceptions) it will be most prudent for us to paraphrase or to explicate them by the speech most proper for the things now in use with us, of which some instances are given in a following Di­rection. Hereby also many confused and er­roneous conceits in the sense of Scripture would be prevented. The Holy Scripture is the most abused piece of writing extant that I know: and that not only by the un­learned always, and especially of late (among us, but many times by some of the learned Fathers, Councels, Postillers. And if men should have explicated and used the Text of Aristotle or the Terms of any Science with as little understanding as they do the Holy Scriptures they would have exposed them­selves to shame enough. But because the Holy Scriptures are of so mighty concern­ment to all sorts of persons, it is more rea­sonably permitted to them to be more con­versant therein though with great defects and follys: (which notwithstanding men [Page 363] are to prevent and mend all they can) that so they may have the greatest benefits and advantages of the knowledge of the Holy Scriptures with the fewest and least incon­veniencies.

SECT. XV.

(7.) LEt our words and phrases the signs of our conceptions or thoughts be di­stinct in opposition to ambiguity and doubtfulness. Let them not be such as may signifie in all the circumstances with which they are spoken more things than one. Such are very many words and phrases: and it is a principal defect of Language. I speak not concerning the confusedness complexness of our conceptions or thoughts (one of the chief defects of knowledge yet remaining to be remedied as much as the World can bear) but of the signs of them. If our thoughts be complex, confused, general, (as we may out of choice prepare only such and not too subtle and distinct according as men are more or less capable) our words should be those which properly and distinctly signifie such. Whether our conceptions be confused [...]or distinct our words should be such as pro­perly signifie them. But of this though but [...] little is enough in this place.

SECT. XVI.

(8.) LEt not these signs and expressions be longer than are needful for the most perfect conveyance of Thoughts or Affections, &c. As,

(1.) Not more words when one would serve; not a Sentence (by which I mean now not a Proposition but many words) when one word may be had, and easilier too, which may serve; a great usage of our modern style, whereby a great deal of paper and time is spent oft-times to little or no pur­pose.

(2.) Not many different words or senten­ces for the same thing, except for some such reasons as have and may be mentioned: as because of the variety of Auditors, or to de­tain their attention longer, or for memory, or to signifie affection, or on purpose to ob­scure a thing, or for any other reason which prudence may think fit. The multitude of ideas of words and sentences confound, di­vert or blunt the perception and attention of the mind to the conception of the things sig­nified.

(3.) Not more of the same words or sen­tences for the same thing, or not the same repeated, called Tautology, when a man [Page 365] saith the same thing in the same words. This doth in common use admit of frequent Exceptions. For it is better to use this Tau­tology than not, when the thing that is to be conveyed is very excellent, of great good use, and very necessary; for which there is and ought to be in the conveyer very great and somewhat lasting Affections or Passi­ons: and consequently his Attention to the thing it self is so much and strongly detain­ed, that he neglects the alteration or variety of words to signifie it by, as if he had not time or leisure for that. I say in such case (which in Prayer is and ought to be a fre­quent thing) Tautology or repeating the same words for the same things is and ought to be used, and is a natural sign of real and strong affections for excellent things, and particularly for that thing where it was used. And thus we see it on purpose used in some set Forms. But contrariwise, it is not allowable when it is used in mean and and smaller things compared with others in Prayer, and to which not so great and last­ing an Affection is to be given. For the time might have been better spent in atten­tion to other things which might have suc­ceeded. It is not allowable meerly to gain time or lengthen our Prayers to no better purpose than that it might be said we pray'd so long.

An Example of this Tautology is that fre­quent needless repetition of the same Ap­pellation of God or the like in Prayer com­monly taken notice of: The first fault of which is in the thoughts or conception, and proceeds from ignorance, slowness and dul­ness, or carelessness, and consequently scar­city of Invention or Memory. For want of something to succeed a man repeats the same thing till something else do come: And then for the same want of invention in words too, he repeats the same thing ex­pressed by the same words. This Tautology as it spends time needlesly, so it offends also the Auditors, and disposeth them at least not to mind or attend to any thing the speaker saith; either because they judge it probable he will say nothing considerable; or that they might as it were punish him for, or discourage or disapprove such ignorance, dulness, slowness or carelessness and negli­gence.

That advisement of our Saviour's to his Disciples, that they should not in their Prayers use vain Repetitions as the Heathens did, be­cause they thought they should be heard for their much speaking (Matth. 6. Verse 7.) as it may in general forbid all needless and unprofitable use of things or words in Prayer; so more particularly, as one Example or Instance of that general, to use, as the Heathens did, [Page 367] multitude of things and words (whether various or the same, whether properly Tau­tology or not) out of an opinion that that should be the cause of their being heard, or should procure them audience. And that either because they thought their Gods might not presently hear them, but might be employ'd about some other affair so as that they could not either know they prayed to them, or not be at leisure to attend to them if they did: or because they thought their Gods to be Imperious, that they would be much courted, and long waited upon, and would give their Oratours some tedious­ness and trouble, being ultimately pleased in such signs of superiority above and being honoured by their worshippers: (whence also they might use many Titles or Appella­tions of their Gods (conjectured by a learn­ed man to be the [ [...]] much speaking, mention'd by Christ, by which also they conceived their Gods would think them­selves more honoured) or because, lastly, they thought their Gods did not particu­larly know and understand all they wanted, if they propounded it only in general, and did not particularly explicate it unto them: And so their [...] would be a very par­ticular and minute petitioning. This last cause seems to be intimated from the 8th Verse subjoyn'd as a reason why they should [Page 368] not use vain repetitions (or rather vain and useless multitudes of words and things whe­ther the same or not) ( viz.) because their heavenly Father knew what things they had need of before they asked him. The Heathens did not think or know certainly so concern­ing their Gods, but they believed that they might have need of their Information at least sometimes. Our Saviour therefore pro­hibits not all long Prayers but only super­fluity in general; nor all very particular pe­titioning of God, which is often extraor­dinary useful, but only to use it with the be­lief that by this means a man might be heard, and that otherwise God might know and understand his condition, and what in particular he wants, as the Heathens here probably did. This and all the former directions for our speech and gesture as hath been suggested in some of them are but [...] and for the greatest part. Now and then our general prudence whereby we direct all our actions to their last end of ser­ving God and doing good may see good rea­son to depart from them. But this is not only to remember us that there are few, if any, Rules that have not their Exceptions; which most men take no notice of till an Objection obligeth them.

And thus have I dispatch'd the first sort of Directions concerning Prayer, viz. to sug­gest [Page 369] some considerable due Qualifications of Prayer, 1st Of the Things, 2dly Of the Signs. Of the Things, 1st Of the Objects or Sense, 2dly Of the Actions or Operations of Soul in Prayer.

I know very well that there are many things in these last Directions concerning the Signs and Expressions of our Sense and Ope­rations of Soul in Prayer which are not pe­culiar thereto: but general things of good use particularly applied, and which one may never have the opportunity of discoursing in their due place may be allowed to be men­tioned in a particular argument. I shall on­ly just observe before I mention the second sort of Directions, that these Qualifications of Prayer mentioned will direct us to some considerable conveniencies and inconvenien­cies of Prayers, whereby we may be pre­pared in some measure to determine concern­ing several sorts of Prayers compared, which is to be preferred, and in what respects. For Example, whether Prayers composed by some selected out of a National Church for a whole Nation and for an Age or two or more, constantly or frequently to be used or Publick Forms of Prayers be best to be used in publick and private; or Prayers com­posed by a private person for his own con­stant or frequent use, or one each time he hath occasion called premeditated Prayer [Page 370] or Prayers left to the felicity of the Inven­tion, Memory, Inspiration of private per­sons, called Extempore Prayers. As if it should be said that generally speaking (for all these things have exceptions and some­times very numerous ones) in respect of the truth, justice and importance of the sense in Prayers, and of the best conveyance or sig­nification thereof Publick Prayers are to be preferred: In respect of Extensiveness in particulars and consequently variety, Pre­meditated Prayer: In respect of the sincerity in the Reciter and of fervency and seasonable­ness, premeditated Prayers again. A pre­meditated Prayer only in respect of things and of their order, and not in respect of all the words and speech (except one word or so as a sign to the memory for a matter which may take up many sentences to ex­press) which may be furnished by an habi­tual memory, seems to be better than with every one premeditated word or sentence. For attending exactly to each word and sen­tence and their order takes off the attention from the things, and consequently our suit­able affections even in composing the Prayer, but in reciting it by heart much more. The care or attention to those particular expres­sions that they may come to memory and in such an order, cause a man less to attend to and be affected with the things they signifie. [Page 371] But then this habitual memory of Language must be gained by more or less use and excer­ [...]ise. If this be not, for want of parts or time or diligence, it is better men should premeditate every word, and keep them­selves thereto, than hesitate, falter, express themselves improperly, rudely, slovenly, childishly, or otherwise unfitly. But for Extempore Prayer in any length (I mean not short Ejaculatory Prayers) the Inconvenien­cies in it are so much greater and the Con­veniencies so much less than in Forms or Premeditated Prayers, that I do not see it is any where to be used where the other can▪ as I have before said. Nor is it to be per­mitted to all even when there is no oppor­tunity of using a Form or Premeditation▪ but only to persons who have been and are of great consideration and judgment con­cerning such things as are to be the matter of our Prayers, and have well exercised themselves therein, and consequently are of copious and quick Invention, and Memory of true, just, useful things, and of con­venient Speech to signifie o [...] express them.

All Conveniencies considered, possibly a mixture of Publick and Private Forms▪ and of Premeditated Prayers may be best, whereby the Inconveniencies in all may be corrected or remedied by each other, and the peculiar Conveniencies of all obtained, [Page 372] especially if there be some discreet and pious Superiours frequently to take an account of, to hear and direct those who may be less suf­ficient when they perform this Duty in pub­lick.

SECT. XVII.

II. I Am now to propound some of the Se­cond sort of Directions, viz. How to obtain these due Qualifications of Prayer of which I have been discoursing, and they be these six or seven among o­thers.

(1.) Read we much and understand well the Holy Scriptures that we may apply them truly and usefully to our own Cases. The least useful to this end (though there are many other excellent uses) are those Parts which are Controversial or Historical, ex­cept those which deliver the Actions, but especially the Speeches of Holy Persons, such as our Saviour's Discourses, amongst which are some Prayers, as our Saviour's and of some of the Apostles. The most use­ful are those which are Devotional: such as the Book of Psalms, out of which there are many truly excellent Examples of all the Parts or Ingredients of a Prayer, the cir­cumstances being rightly understood, of [Page 373] which I have still successively made use: Also those Parts which are Preceptive which contain Instructions for our Duty, what our Temper and Spirit, ou [...] Actions and Conversations ought to be, as the Book of Proverbs, our Saviour's Discourses, many Chapters of the Epistles. I say, these are more useful for this end than those which are controversial, as most part of the Epi­stle to the Romans, and to the Corinthians, and Galatians, &c. though out of these too, much may be had. It were to be wished, that with the Scripture there was always some short and plain Paraphrase to be read with it for the better understanding of its sense, and that the Sentences thereof which are not plain might not be used ignorantly, confusedly, falsly and erroneously. It is very well known, we may think we pray in Scripture when we do not, we may pray with the words of Scripture, but not with the sense. As if praying that we might not be conformed to this World, we should mean all other Christians of different perswasions from our selves, and not the corrupt and sinful manners of all men whatsoever which was then and is now generally the condi­tion of Mankind in this World. Or Con­fessing our very best doings are polluted rags, we should mean the best of the best man's actions; and particularly his sincerest and [Page 374] ardentest love to God that he can at that time exert (which surely may be in one action) were a sin: and not understand it of a Nation generally even in their religi­ous performances, or the best of their acti­ons formal, hypocritical, insincere, &c. which was the sense of those words when spoken, and therefore in such case to be used, or such like instances. Wherefore we should be careful rightly to understand and to have the true sense of Scripture, and not through vain imagination, rashness, con­fidence, self-conceit abuse the Language thereof: And where the sense is doubtful, and pious, holy and wise men differ, rather to abstain therefrom. We may find else­where expressions enough besides for our sense and meaning.

There are abundance of Scripture-Expres­sions very plain and clear in their sense, and need no Paraphrase or other words for their better understanding. As, that we may live soberly, righteously, godly in this present world; that we may love the Lord our God with all our heart, and our Neighbour as our selves; that we might do God's will here on Earth as it is in Heaven; that he would cause us to be loving without dissimulation, merciful with chearful­ness, to abhor that which is evil, cleave to that which is good, to be kindly affectioned, in ho­nour to prefer one another, fervent in Spirit [Page 375] serving the Lord (those especially whose Of­fice it is to instruct in the Knowledge of the Doctrine and Design of the Lord Jesus) to be rejoycing in hope, patient in tribulation, con­tinuing instant in Prayer (especially when in the like condition with the persecuted Christians) given to hospitality, to bless them that persecute, &c. as that most deliciously honest Chapter of Romans, the 12th goes on, and Rom. 13. And likewise Coloss. 3. and Gall. 5. Further, that God would give us re­pentance unto life, that God would give us for­giveness of our Sins for his Name's sake, who is the Propitiation for our sins, and for the sins of the whole world, and scores the like. But if we use any Scripture-Phrases obscure and doubtful it is best as short and clear as may be at the same time to Paraphrase them, or express them in our most known and there­fore plain Language, as hath been before briefly advised. Thus by using our selves to Read much and rightly understand the Scriptures, we shall furnish our selves with good store of true, just, useful and impor­tant matter for our Prayers, though we ought, if we can, to judge what even Scripture▪ matter is most important and useful for us in particular: for there is great difference. Moreover, Scripture-Phrase thus used is such as doth invite to at­tend to the sense of what is said by the au­thority [Page 376] thereof, because spoken by Authors for whom we have worthily a great vene­ration, and we judge at least directed and overseen by God himself in their sense and expression. Scripture-Phrases likewise which are plain are like to be so much the more clear and quickly understood, as they are more common and used; which is much more than any other.

I said just now, where Scripture-Phrases are obscure, there it will be best as shortly and as clearly as we can to Paraphrase them in other Phrases most used and therefore best known what they signifie. As for Exam­ple, if we should pray in Scripture-Lan­guage, that we might be found in Christ, that we may be in Christ, that we may obtain Christ, &c. we may add, that we may be sincere, firm and constant believers or Chri­stians who may give our selves to obey the will of God sent by the Lord Jesus Christ, by believing all the Doctrine that he hath taught, and practising accordingly; not that we may be in a state of favour with God for Christ's sake; or that by his effectual procurement God would pardon our Sins, acquit us from Punishment: which though it be very true and to be pray'd for, yet it is not the sense of those Expressions. The sense of the Churches of Judea which were in Christ. Galat. 1. Verse 22. And salute [Page 377] Andronicus and Junia, &c. which were in Christ before me. Rom. 16. 7. is; those that were Christians. So also if we pray that Christ may be in us, that he may dwell in us, that we may put on Christ or the Lord Jesus, add we by way of Paraphrase and more known Expressions, that we may firmly believe Je­sus to be the Holy One of God, and his Holy Doctrine to be true, that our selves may be deeply and constantly endued with those most excellent qualities of such Knowledge and Holiness, Wisdom and Goodness, which are the proper Effects of or according to the Doctrine and Example of our Lord and Sa­viour Jesus Christ, which is the sense of Galat. 3. Verse 27. As many as have been bap­tized into Christ have put on Christ, that is, at least have believed his Doctrine: And of Rom. 13. Verse 14. Put ye on the Lord Jesus. Hereby also, besides the Sentences, the true sense of those Sentences of Scripture may be conveyed at the same time, which was most­what well enough known to whom it was written, but is not yet among us, as it seems.

So also when we make our Acknowledg­ments of the Divine Attributes in Scripture. Sentences in Prayer, let us choose rather such as are most plain, and therefore most proper, or as little figurative as may be. As, Thou that knowest the hearts of all men, [Page 378] (Acts 2.) the searcher of hearts and tryer of reins. Thou art God which hast made Heaven and Earth, &c. (Acts 4.) Great is the Lord and greatly to be praised, and his greatness is unsearchable. That the Heaven of Heavens cannot contain him. That the Lord is gracious, full of compassion, slow to anger and of great mercy, good to all, and his tender mercies over all his works. Psalm 145. That he is our hea­venly Father, the only true God and Father of our Lord Jesus Christ.

When we use those Expressions that are spo­ken of God A [...] after the likeness of men it may be best to add at least sometimes some proper word or phrase for explication and prevention of mistake, especially in vul­gar apprehension. For Example, if we should say Thy Throne, O Lord, is in Heaven, thy eyes behold, thy eye-lids try the children of men. Psalm 11. Verse 4. it may follow, In Hea­ven are the most excellent manifestations of thy presence, of thy greatness and good­ness: yet thou most exactly knowest all things here upon Earth and whatsoever is in man. If we should say, Thou, Lord, lookest from Heaven and beholdest all the sons of men, from the place of thy habitation thou lookest upon all the Inhabitants of the Earth. Psalm 33. Verse 13. we may add these or other more fit Expressions according to the Auditory; Thy Power and Knowledge, thy Providence [Page 379] is extended from Heaven to Earth, that is, every where. To thee, the effects of whose power, wisdom and goodness are the most perfect and great in the heavenly Regi­ons, is also perfectly known whatsoever is here upon this Earth. When we say, God is angry with the wicked and loveth the righteous; we may add punisheth the one and willeth and doth good to the other. The Expressions of The Lord is full of com­passion and slow to anger may be followed with, The Lord doth plentifully and frequently relieve the miserable, distressed, afflicted, and delayeth or forbeareth to punish sinners. It is a very true and useful Rule in Divinity, that those Expressions in Scripture which proper­ly signifie Humane Passions applied to God they signifie only the Effects of such Passions. I do not think but that the learned & unlearn­ed, but especially the last often grosly enough and falsly conceive God with Humane Pas­sions, place and other imperfections. Be­sides, the frequent use of such proper Ex­pressions will make it more easie to conceive the true spiritual and perfect Nature of God.

SECT. XVIII.

(2.) I Advise those who are capable thereof to Contemplation, Consideration, Ex­amination, that they may find out and observe particularly what may be fit and proper matter for each of the parts of Prayer before mentioned; that they may judge and be satisfied concerning the truth and usefulness of each thing; when it is useful and when it is most so, or its season­ableness; that they might also often reflect upon and observe the intention, purpose and end they have in their Prayers, purifie their hearts from all insincerity and hypocrisie, that they may quicken and stir up in them­selves those affections or inclinations which are fit and proper according as they see the truth and usefulness of things, upbraiding and reproaching themselves with an unrea­sonable dulness and insensibleness of those things which they ought to be and are ca­pable of being more affected withal.

If any of us have time or ability use we it to meditate upon God, his Nature, his At­tributes, his Actions, as long and as parti­cularly as we can, to consider, to judge, to examine what he truly and really is and doth, and accordingly to stir up our affections and [Page 381] inclinations of Admiration, Honour, Love, Desire, Fear, Faith and Hope, Obedience, Submission and Self-resignation. In Confes­sion, Thanksgiving and Petition, the thing is yet more easie, and in some measure may be done by the ignorantest and weakest. For who cannot, if he would, take some time to look back upon his life, upon what he hath done in his Youth in his riper age, when in this or that or t'other place, Condition, Cal­ling or Employment, what was well, what was ill done by him; where he was inno­cent and sincere, where not; what he hath been or done the last year or week or day? who cannot enter into account and call to mind the common Blessings that he and others do constantly receive from God, and moreover particularly many favours spiri­tual, of good Instructions, wise, pious, wholesome Counsel and Advise, good Ex­ample from his Minister or his Friends, Re­lations and Neighbours, many good suggesti­ons and motions of Conscience that have kept him from wickedness, or put him on to what was good; temporal ones also of pro­sperity, health, deliverance, plenty or com­petency, or at least some degree of Necessi­ties of this Life? who is there that cannot reflect upon God's goodness in forbearance, when he hath reflected upon his sins, and the gracious offers and assurances of his par­don [Page 382] and forgiveness for Christ's sake upon his true repentance and inward habitual change and amendment of temper and life, and consequently of Heaven and a happier Life after we here expire and leave this earthly body? And so in like manner for Petition, the meanest person surely may in a very little time learn to know much of what he would have, and what he ought to have. If any one should give the meanest and ig­norantest person notice to let him know what he wanted and what he would have, yet nothing but what was honest and just for him to ask, promising him withal a full sup­ply, I suppose one should soon have a good long Petition. And if thou canst tell a cha­ritable and wise man what thou wouldst have, and thou thinkest justly, canst thou not tell God? hast thou nothing to say to him or desire of him? who cannot also some­what consider whether what he asks of God be honest and just, and at last refer all freely without grudging to the wisdom and good­ness of God, as humble and well condition­ed Beggars should do? nay, in spiritual things the meanest person may with some thought know much what to ask. Is it so hard for one to take notice of what Sin or Lust he hath been guilty of the last week or day, and to what he is prone, and from what he cannot abstain without much difficulty, or [Page 383] is careless whether he doth or no? Is it so hard for a person to know whether he hath been guilty of or prone to Prophaness, Neglect of God, Swearing and Forswearing, foolish, rash, false and fraudulent Affirmations and Oaths, to Malice, Hatred, Revenge, Wrath, Pride, Vain-glory, Contention, Brawling, Reviling, Slander, Drunkenness, Lust or any other Sensuality? When he knows it, behold matter for his Prayer. This may be done before secret Prayer, and upon solemn occasions especially. As for others either Sins or Wants, and consequently in Prayers with others, it is not so easie to observe and mention them with prudence, but those who can may make use of their Considera­tion here also. It is easie for any one to un­derstand how this Consideration and Refle­ction tends to the furnishing of our minds more or less, according as we can make use of it, with matter for our Prayers, and that very particular true, just, important; as also how it tends to make us sincere, real and serious, more fervent, more easily frequent and seasonable in our Prayers. And so also if we be to pray with others we may consider of our words or speech and gesture, what are such as I have described, and what are contrary thereto. And the more we do consider of such things, the better we are like to use them. And the want of this is one cause why there is and [Page 384] hath been so many miserable defects in the due Qualifications mentioned, and in others, in the performance of this Duty; why Prayers both alone and with others have been so full of what's false, unjust, absurd and unreasonable for God to give, trifling and of little use, barren and contracted, or vainly repeated, so full of hypocrisie and insincerity, of coldness and formality, of impertinency and unseasonableness, of of­sensive expressions and deportments, of ob­scurity, superfluity and Tautology. Men have been put or have put themselves upon the frequent performance of them by their own Invention and composing without any consideration or other general sufficient In­struction before at any time in their lives, much less before each particular Prayer; and some few persons who could have per­formed this Duty, especially with others, pretty well themselves, have not considered how few there have been that could do likewise. There are two extremes in reli­gious performances to be avoided, the one which judgeth people generally to be of less ability and capacity than they are, and ac­cordingly allows them less liberty than ought to be: and another which judgeth them to be of greater capacity, and there­fore allows them too much. Of the one the Romanists are notoriously guilty, of the se­cond [Page 385] all or most of those Sects which pro­test against and separate from National or more publick and large Churches: of which the reason is obvious.

SECT. XIX.

(3.) MAke use of other mens Prayers, that is, composed by them. Let us serve our selves of others la­bours and pains in this kind. Do not either through laziness, neglect, or through self­conceit, vain-glory, affectation to do all thy self, though far worse than if thou hadst followed or imitated another, disdain to make use of this help and means. And this whether the Prayers thou mayst make use of be pronounced only or written; whe­ther they may be heard only by thee, (such as are those which are recited in Publick by Ministers and Preachers, or by others whose Examples are considerable, in private;) Or they may be read also, such as are the Pub­lick Prayers which are or may be compo [...]ed by the Church, or such as are on purpose composed for Families and for Closets, or for private and secret. These last which are to be read more especially choose we for our use as being invented and composed with more care, attention and choice, and there­fore [Page 386] the more likely to have all those due Qualifications mentioned, which written or printed things can have. Here also choose by the advice of the most knowing persons those which are written by the most under­standing and discreet unprejudiced and im­partial, pious and godly persons. For the use of these means or helps it may be ad­visable to commend to most persons these four steps according to persons abilities or leisure and time.

First, Make use altogether of some Pray­ers composed by others, and of variety of them; as for Morning, for Evening, for the Lord's day before and after the Publick Wor­ship, for the Lord's Supper before and after it, for Fasting Times, or Times of Thanks­giving either for publick or private Afflicti­ons or Favours, in case of Sickness or Dan­ger, in case of Deliverance, &c. let these be thy entire Prayers. Hereby it is most likely Persons will be far better furnished than they can from themselves, with things that are true, just, important and of greatest moment even to them, and with consider­able variety too, with the most general and comprehensive things: They will find here quickning and stirring Examples of Since­rity, of Fervency: They will also be in­structed with the best Speech and Expressi­ons [Page 387] both of Sense and Affections, of Things and Operations of Soul, the most proper, usual and clear ones, and with such profitable variety thereof as I have heretofore men­tioned. Those who cannot read (the Num­ber of which will be every day fewer, I hope) let them get to recite some short Pray­ers by Memory, first having learnt them from their Parents or others. Such as the Lord's Prayer with the Explication of it and the sum of the Ten Commandments in the Church-Catechism turn'd [...]nto a Prayer, and other short comprehensive Forms more or fewer according to their Ability; and let Parents be careful to teach their Children such as these before, it may be, they can read; and when they can read direct them to some of the best, and see they say them. Though thou prayest thus out of a Book yet if thou prayest because thou judgest the things true, just, necessary and of great Importance to thee, and thou prayest with a sincere Heart that thou mayst receive good things from God to please and serve him withal, to do all good to others, to be the most profitable and beneficial to the World by thy Tempor, Life and Actions, especially in Spiritual things if thou canst, to be perfect and happy thy self here and hereafter. If thou prayest with a fervent Spirit according to the goodness of things: thou prayest every [Page 388] whit as well as if thou hadst invented all thy self; and possibly a hundred times better than many conceited Persons but ignorant and vain-glorious do; whose Prayers of their own composing may be stuffed with untrue, unjust, and trifling things, and either they are cold and formal in them or else much hypocritical or superstitious; that is, either they have the signs of great Affections to things, when they have not those Affections really in them at all, or not so much out of a judgment and sense that things do deserve them, as out of vain-glory. Or their great Affections are to trifling things. Men have been apt to attempt to run and fly too, be­fore they could go; to attempt greater things before they could do less; to attempt to do things before they were furnished with such Qualities, which if they wanted they had better not do them at all, or might have done them much better another way than that which they used. This is the first step, and may be used for some time only, if we find our selves sufficient (and let it not be carelessness and sluggishness that we are not) to advance further. This is no other than what all beginners to learn do: They first read good Authors more or less who treat concerning the Matter they would learn.

The Second Step may be for Persons to [Page 389] take Parts of several Prayers and to attempt to put them together and compose them, and then commit them to Memory. To take such things out of them which they best understand and apprehend by Experi­ence or otherwise; which they think most proper and useful for them for their Tem­per, Employment, or Calling; which they may be most affected withal. Thus they may begin to use and exercise their own judgment in what things are best, and what is best for them; always with an humble and modest mind ready to be more in­formed.

A Third Step may be to add and inter­pose something of their own Invention or Observation, especially if there be any par­ticular Occasion. As for Example, If thou shouldst find any Sin or Lust more trouble­some to thee, and be more in danger of be­ing overcome thereby; if thou shouldst fear any particular approaching Evil or be under it, either thou or thy Family; If thou shouldst be so happy as to have overcome any Temptation, or to have received any espe­cial Favour; If thou shouldst find thy self upon some special occasion very sensible of some Attribute of God, as his Goodness, his Power, his Omniscience, his Justice, &c. thou needest not stay till thou findest the [Page 390] Thing or the Expression in thy Book. In order hereto therefore use thy self before thy Prayers to reflect and consider. This which I now say principally concerns secret Prayer, where it may be done more freely, though it be imper [...]ectly and brokenly ei­ther conceived or expressed.

Fourthly and lastly, Proceed to Imitation of others as much as thou canst; that is, to consider, invent, examine, and judge the Matter or Sense of thy Prayers thy self, what things are the most important, great, just, true, useful for thee, and to affect thy self accordingly, and to express and signifie them well, and so to compose and make en­tire ones of thine own. Which may be often varied by insisting now upon one, now upon other things, according to some Ad­vices I have heretofore given; that is, what things may be the most seasonable, best ap­prehended, most affecting. I could heartily wish all Mens Abilities and Employments were such, that they might do more in this kind and imitate and exceed the best Pat­terns. I wish to that End they were more spiritual in the Employment of their Thoughts and Affections, and that there were no fault in their wills that they are not so. I wish they might make use of what Time and Ability they have, and ought [Page 391] so to use. I wish they had more of those Qualities which may fi [...] them for the best Performances thereof, the principal of which are as of all others, Charity and Humility. Finally, Would God that all the Lord's People were Prophets, and that the Lord would put h [...]s Spirit upon them.

SECT. XX.

(4.) PRay we to God sometimes, that he would help and assist us to pray as we ought, to have more of all those due Qualifications, whereby we are fitted to pray well. This Prayer it self sup­poseth some already, for that once, or [...]o often as we make it, which may be often Ejaculatory. Whatever kind of Prayer we think best and we desire to use, there may be some or other of the fore-named Qua­lifications which may be prayed for. As if one should pray a Prayer composed by ano­ther, he might pra [...] that God would give him Sincerity and Fervency in that his Prayer; that God would keep him from Vain-glory, Formality, Coldness, that he might do it in all sincerity of Heart as his Duty to God, and to make and keep him good, and that he might be enabled and disposed both by the Performance of the [Page 392] Duty it self, and by the good things he shall receive upon his asking to serve God by do­ing good; That he might not only have Words in his Tongue, and be upon his Knees or any other Posture signifying De­votion, but that he might also well under­stand and mind and attend to what he says with his Mouth, and have proportionable degrees of Affection and Motion of Soul, of Honour, Love, Reverence, Faith, Joy, Desire, Resignation and Submission towards Co [...], of Grief for and Detestation of Sin▪ of Thankfulness for Benefits received, of ardent Desires for Holiness and Virtue espe­cially; and hearty ones for all other good things. Nay, a man may pray for Fre­quency, that is, that God would excite and dispose his Mind to pray in Secret and Private as often as he hath Opportunity, that he might not be so backward and averse therefrom, so dull and inept thereto, and that God would give him more Opportuni­ties, if it should happen he should want them. I say these things a Man may pray for, though he always prayed a Form, and he could not pray, that what he prayed might be just, true, important, seasonable, &c. because all this was done already, and the matter was supposed to be such or else it would not be made use of.

But in the other Steps of Prayer if a [Page 393] Man finds he can or ought to ascend to them (such as composing out of more Prayers, or out of his own Observation and Invention) he may pray for the other Qualifications also, as that God would excite him to use the Means forementioned of Reading, Medi­tating, Hearing or otherwise to pray what was true, just, important with Sincerity, Fervency, prudent Seasonableness, and to express and signifie these things (if he be to pray with others) most aptly and conve­niently▪ that God would keep him from Errour and Mistake, Superstition, Dulness, Insincerity, Formality, Coldness; That God would help his Invention, Attention, Judg­ment, Memory both in Things and Words proper for Prayer; That he might more particularly know God's Attributes, his own Sins, God's Mercies, his own Wants, &c.

When we pray for these due Qualificati­ons of our Prayers, let us be sure that we pray for the best of them first and most. For Example, More for the Truth, Justice, Importance, as also for Sincerity, Fervency, and prudent seasonableness of what we con­ceive in our Prayers; than for Multitude or Variety, Celerity or Volubility. More also for Sense and Affection; than for the signs of them, Speech and Gesture, or more for good Understanding and Affection, than for Utterance and Eloquence. To have the [Page 394] aforesaid habitual Qualifications for Prayer, is that which is called in some Mens, and in Scripture-Phrase, the Spirit of Prayer: Of which therefore we see he hath the best Part who hath the best Qualifications, and he the most, who hath the most. He who prays true, just and important, solidly use­ful things with Sincerity, just and due Fer­vency, Frequency and Seasonableness, though they are but very few and short, hath more of the Spirit of Prayer; than he that hath in his Prayers great Variety indeed of Matter and Words; but it is what is false or uncer­tain, unjust, small, trivial, or with Insin­cerity, Vain-glory formality; or he whose Heat and Fervency is only bodily Passion raised up by Motion and Agitation of his Body, Lungs, Organs of Speech, &c. Not to excellent useful things because seen and perceived so, nor felt by any natural antici­patory sense in innocent Souls, nor by the Spirit of God. Of which one certain sign is when things are untrue, unjust, and tri­vial. These, I say, are signs that the Heat, the very corporeal Affections of the Soul come not from understanding natural Im­pressions or the Spirit of God, but from some other Cause and that is usually the natural or affected Motions of the Body.

I see not but we may as well expect to have our Prayers heard in these things, and [Page 395] to receive them, as in others: nay, in some of them the most of all: such as are the Truth, Justice, Importance of our Desires, our Sincerity, and proportionable Fervency of Spirit. We cannot make a more accep­table Prayer to God than for such Qualifica­tions as these; The other of Variety, Par­ticularity of things but especially of Words and Expressions being much less useful and considerable, and this especially if we be private Persons and the less it is our Office to pray with others. In the Use of these Means it is we are principally to expect that God Almighty will by his immediate In­fluence, by his Holy Spirit help us to pray well. If we set our selves to read the Scrip­tures and other good Books, to consider, examine, meditate, reflect, to pray to him, he may (though we cannot tell when or how much) suggest to and illuminate our Under­standings, and which is best of all excite holy Affections and Inclinations. It is not likely to be just before we are going to pray, or in Prayers, when we have been careless, but yet by either the natural Temper of our Bodys, or by our own straining, Ex­citations or Endeavours, our Invention and Memory are much better than we expected. Nor indeed seems it to be so much matter which way God helps and assists us to pray as [Page 396] we ought, whether mediately by means or immediately so it be done.

SECT. XXI.

(5.) I Add that our Prayers (for we may pray sincerely for a greater Degree or for constancy of Sincerity it self) for all these due Qualifications may be suc­cessful, let us be sure to be sincere hearted, desirous and ready to use all that God shall bestow upon us to serve him by doing good: And especially in this Case if God shall be­stow upon us this Spirit and Gift of Prayer more or less, that we be humble and modest, and that we do not think of our selves above what we ought, not think our selves to have more than we have, nor to neglect and take no notice of God the Giver; as if we had what we have from our selves; That we be not vain-glorious contemptuous of others, pleasing our selves absolutely in our own Superiority to them: But that we mortifie and extinguish all such vile Appe­tites, Affections, and Lusts of the Flesh, or degenerate and sinful Nature: And that we humbly acknowledge God the Authour of what we have and are, be it more or less; that we have a right and due Estimation of [Page 397] it: That we remember very well like and highly approve of it, that we and all we have is given us, not for our selves only to please our selves; but to please God by do­ing good with them. These are the likely Capacities to receive these things of God: These render us the most fit subjects for God's Suggestions, Instructions, Illumina­tions, Excitation of holy Affections for all Divine things, and indeed for all other Fa­vours. The Meek will he guide in Judgment, and the Meek will he teach his Way. Psalm 25. Verse 9.

SECT. XXII.

(6.) IN one word, when thou hast made all thy Petitions and propounded them to God, refer them all most freely to the Divine Will, let there be no­thing that thou hast desired, but if it seem not fit to the Divine Wisdom thou retractest it and desirest it not: thou obstinately de­sirest nothing. By this Means thou wilt be sure that all thy Petitions will be just. For in sum, thou desirest no more than God thinks fit, and surely all that is just. It is one of the sage sayings in Pir. Avoth of R. Si­meon, [...] make not thy Prayer fixed. I think it will be no great harm [Page 398] done to the Rabbi, and agreable enough to what there follows, if we interpret it, that our Prayers should not be such as to fix and prescribe certain Laws to God: but to im­plore his Mercy and leave all to his wise and good Will.

SECT. XXIII.

(7.) WHich indeed should have been in the first Place being the most general, be not content and sa­tisfied with any Prayers. Some there are in which are many things false, some in which are many Petitions and Desires from God very just; and yet with a strange Bold­ness and Confidence, as if Men would pre­scribe to God, or that they always knew certainly what he ought to do, and what he therefore will do, in things which nei­ther they nor any other Man can have much certainty without Divine Revelation: nay, sometimes in things where the contrary to what they desire seems most likely to others besides themselves to be just, and therefore fit for God to grant. As when one Party prays for Success in his or his Party's Cause, for Victory or Superiority; When a Man prays that God would defend and propa­gate his Truth, meaning some certain Opi­nion [Page 399] of his own which may be false and hurtful. All which generally comes from Pride and Self-conceit. Mortals are very apt to think they oblige the Divinity by the honour they do it by their Prayers to grant them what they desire. The Jews at this day think and say that God cannot with­stand their Prayers. It hath been said, I doubt, but too often vainly and presump­tuously, that God could not hold out against a praying People. But too well known hath been the confidence of many private persons that their Prayers should be answered; and as well known hath been their disap­pointment.

Many Prayers also may be stuffed with things very trivial and slight comparatively, while the greater things are neglected: smal­ler sins, and other sins may be confessed ea­gerly, but greater, and their own not taken notice of or but slightly. Petitions may be made for Worldly things importunately, but for Spiritual negligently or coldly. We may pray for Gifts or excellent Qualities of Understanding more than for Graces or ho­ly Dispositions of Will: For Pardon more than for Goodness; For Priviledges more than for Dutys; For Justification more than for Sanctification: For Peace and Assurance before and more than for Regeneration, Re­newal of our Natures, Mortification of our [Page 400] Lusts, Love to God for his Excellencies, Charity, Humility, Spirituality. In Pray­ers also may be very much Insincerity, the things desired may be selfish, to gratifie im­moderate Lusts of Revenge, Pride, Supe­riority, Envy, Covetousness, Sensuality, Luxury or the like. Some Prayers (I wish I could not say most) may be very cold, formal, meer words.

Be not, I say, very well satisfied so thou hast but prayed, though it may be very bad­ly. Endeavour not only to pray, but pray well and as thou oughtest, and therefore make use of such Means and Directions as have been prescribed.

I add here too as an useful Caution by the by, Be not content and satisfied with thy having prayed well. If thy Prayers have been such as have proceeded from good Qua­lities in thee, and tend to make thee more so too, and thou feelest thy self very much delighted with the Performance thereof, and much disposed thereby to the Universal Practice of thy Duty; think not that thou hast been good enough at the time of thy Prayers, and mayst be negligent every where else. In all thy succeeding Actions pursue thy good Disposition begun by thy Prayers at any time, by Watchfulness and Reflecti­on all the following day, by frequent Checks when thou doest ill, and Encouragements [Page 401] and Joy when thou doest well, by frequent Ejaculations and Resolutions.

SECT. I.

VI. THe last General Head was the Excu­ses or Pretences Men usually make why they do not Pray especially in Private or Secret, in which I shall be but short. They are most commonly but these three: (1.) That they need not Pray. (2.) They have not Ability to Pray. (3.) They have not Time.

The first Pretence some Men have for not praying is, that there is no need of it, it is to no purpose, and that therefore it is a foolish thing. The Reason of which their Opinion is either because they think there is no God at all, nor any Being superior to themselves in Power, Wisdom and Good­ness [Page 402] who hears them when they do pray: or else because all future things are willed and determined by God already, and that he is unchangeable.

As to the first of these Reasons, if it were true it would render all Prayers and all things contained in them ridiculous indeed. But I shall return no other Answer to these Monsters of Insolency and Dulness, but that though they hereby call all Mankind (ex­cept one or two of themselves if there be any) Sots and Fools in spending so consi­derable a part of their time: yet the World will have better Demonstrations (and they ought to be no less against so Universal a Te­stimony) than ever they have brought to prove them [...]o, before they will believe it; or before these Objectors themselves ought to believe it. Moreover, there have been in this last Age such and so many Proofs of God's and Spirits Existence both highly pro­bable, and some absolutely necessary as I have upon the longest consideration judged, that it is nothing but an obstinate Affection of Uncontroulableness and Licentiousness in those who do or may know them, or a piti­able dulness which must make them capable of a contrary perswasion.

As to the Second Reason, of God's prede­termination of all things, It must mean more particularly one of these two things:

First, That it is needless to set our selves to Pray, (meaning all Ingredients of a Prayer) because it is predetermined by God whe­ther we shall or no.

Or else, Secondly, That it is needless to Pray to God for any good thing, (meaning by Prayer Petition only) because he hath prede­termined whether we shall have the thing we pray for or no.

To the First of these it is to be answered, That there is the same reason against all will, endeavor, action whatsoever to obtain any good thing we want: For Example, Against the chewing and swallowing our Food that we may be nourished. For the Argument runs thus. God hath determin­ed before we pray whether we shall pray or not. If the first, then we shall do it without our will or endeavor: If the second, then we shall not do it with them. In the same manner we may argue: God hath determin­ed before we chew and swallow our Food to nourish us, whether we shall do those acti­ons or no. If the first, we shall do them without our will and endeavour; if the se­cond, we shall not though we do will and endeavour to do them. But we do not see men in this and the like cases abstain from their will and endeavor for such a Reason though it be suggested to them. But they always use both, where they believe them [Page 404] to be the cause or condition of their obtain­ing any good thing they desire.

And indeed they have the greatest reason so to do, which is a Second thing to be an­swered. For (briefly and not to spend much time here in these subtilties) since men must of necessity will and endeavour, after some­thing or not (whether it be or be not prede­termined they shall will and endeavour or not) there being no middle: surely it is most manifest that they are to take that part of which there appears to them the best Effects and consequences: but it is as manifest that there doth appear better effects and conse­quences of willing and endeavouring after that which is the cause or caution of any good thing, than of omitting so to do or lying idle because God hath predetermined we know not which of the two, ( viz.) ei­ther we shall will and endeavor or not. But this is not the ordinary sense of this Objecti­on here, though it be in a controversie which hath filled many Volumes.

To the Second therefore, viz. That it is needless to petition God for any thing be­cause he hath predetermined whether we shall have it or no, many things may be re­plyed. As,

(1.) Let it be observed, That this Objecti­on lyeth only against that part of a Prayer, which is called Petition: but not against the [Page 405] other, which we have often mentioned, viz. Acknowledgment of God's Perfections with sutable Affections, Thanksgiving, Confes­sion, Profession and Resolution of Obedience, Explication of our Wants. All which have many excellent uses, besides their subserviency to Petition; as hath been before particularly shewn.

(2.) May be replied, That which hath been just now said, viz. That the same Ar­gument will hold at least against the use of all means to obtain any good which we do not see to have a necessary and inseparable connexion with their end. To repeat it very briefly. God hath praedetermined, that we shall or shall not have the thing we Petition or Pray for: If the first, we shall have it without praying: If the second, we shall not have it with praying. In like man­ner God hath praedetermined we shall or shall not be nourished: If the first, we shall be nourished without our chewing or swallow­ing our Food: If the second, we shall not be nourished with them. Wherefore chew­ing and swallowing our Food is a needless and superfluous thing, and consequently to be omitted. But men neither do nor ought to infer and practise thus in this last Case, for the reason which hath been in the first sense of this Objection and for another which shall be presently mentioned: and [Page 406] therefore they ought not to do it in the first. And in very truth they are some other con­cealed causes which keep men from praying when this of God's praedetermination is pre­tended. viz. Either wickedness or inept­ness to spiritual things, either badness or materiality of mind, if it may be so called.

(3.) I answer, That supposing the opinion of God's absolute praedetermination of all things and the inference too: viz. That nothing is granted us upon the condition of our duly qualified Prayers, should seem to us more probable: yet supposing also the contrary Opinion, viz. That God doth not so predetermine all things as not to give some good things upon the condition of our Prayers, to appear to us of many excellent uses and ef­fects in the World; we ought to be so much the less averse from or more inclined to the belief of it. But supposing both the Opi­nions to appear to us equally uncertain or probable, we ought, I think, in this and every other such case to believe and accord­ingly practice on that side which hath appa­rently the best consequences or is of most good effect. But the belief of our recei­ving things from God upon our due Prayers and the consequent practise is of infinite bet­ter consequence to the World than the be­lief of the contrary, and consequently the leaving quite off to pray at all. Such are [Page 407] the frequent occasions of bringing God to our minds, the sense of our entire depen­dence upon him; the constant remembrance of and attention to the only condition of so great a favor from him as the granting our Petitions; viz. Happiness, a disposed Soul to use all things to serve and please him with, and to do all the good we can; or Piety and Charity; and therefore how dear and acceptable to him such qualities of Soul are; whence we shall be the most strongly engaged to adorn our Souls with them, that we may be well pleasing in his sight and capable of all instances of his favor.

(4.) I answer, That it seems to our very short reason and imperfect comprehension of things to be the best System of the Uni­verse (that is, that there is the greatest hap­piness as to extension, intension and dura­tion resulting there from) that some things should be done by God upon condition of the certain use of our liberty or faculty of self­determination, and particularly, the giving us some good things upon our applying our selves duly to request them at his hands: and that therefore it is more probable to be so. Of which I say no more in this place.

(5.) And lastly, To take away all cavel and satisfie all scruple and doubt to them [Page 408] who believe the Holy Scripture, I answer, that it is therein expresly affirmed, that our due Petitions are such conditions of God's giving us good things with which some­times at least he will, and without which he will not give them to us. Some things he will always certainly give us upon our due Prayers. Such as Grace and Pardon: or inward strength in some degree or other to repent and become good, and forgiveness of our past sins when we do repent. Other things also he will certainly give us upon the same condition of our Prayers, though we do not know certainly (very probably we may) which nor when. Because we can­not tell neither by Reason nor Revelation whether it be just or consistent with the Uni­versal Good that he should.

Nothing can be more plain than that of our Saviour. Luke 11. 9, 10. I say unto you ask and it shall be given to you, seek and ye shall find, knock and it shall be opened unto you. For every one that asketh receiveth, and he that seeketh findeth, and to him that knocketh it shall be opened. And in the 8th Verse it is taught us by similitude, that God will not some­times give without our importunity in ask­ing; but with it he will. I say unto you, Though he (his friend) will not rise and give him because he is his friend: yet because of his importunity, he will rise and give him as many [Page 409] as he needeth. St. James telleth the Christi­ans, to whom he wrote, that they did fight and war, (i. e. probably they used violent endeavors and that by contention and strife to obtain things) and yet had not, because they did not ask. Nay, they asked and recei­ved not because they asked amiss. James 4. Ver. 2, 3.

This fully answereth the Objection by de­nying the Consequence of the Argument. For it doth not follow, that because God hath praedetermined that we shall have any thing, therefore we shall have it without our Prayer: but on the contrary it is most certain from these and other places of the Holy Scripture, as it is highly probable by reason; that whether God hath or hath not praedetermined we shall have some things; he hath determined that with our Prayer we shall, and without our Prayer we shall not have them. It is certain, that he hath determined the connexion of our having and praying whensoever they are: whether he hath determined our having and our praying or not.

But we shall make use of this Answer further, to prove that it is a perfection in us or a good use of our selves to pray or desire things from God. For if we do at all will any action or omission of any action, to do this or that or not to do it, whether this [Page 410] our willing be praedetermined or not; it is most certainly the perfection or best use thereof (as hath been before intimated) to will that of which there appears to us the best consequences and effects: but it is as certain from the Scripture and Reason too that there are better consequences of willing to pray and of praying or desiring things from God, than of omitting or neglecting it: and particularly besides those many other excellent ones a little before mentioned, the receiving of many good things for our selves and some the best we are capable of. Better consequences than these I am sure the neglect or omission of petitioning God can­not so much as pretend to. Nay, hence also it further still follows, that if we have any liberty or faculty of self-determination it is not only our perfection to pray, but also our obligation (such is my sense of that word.) For certainly we are bound to will and chuse that which is our perfection, if we do not see it inconsistent with a greater good, as surely we do not see this to be. And thus much for the First Pretence.

SECT. II.

(2.) A Second Pretence men make use of, is want of Ability to Pray. Alas! they for their part are very igno­rant of and not able to discern the truth, just [...]ce, importance of the matter of their Prayers; they know very little; they are ignorant of the Nature and Attributes of God; they know or can remember very little of their own hearts and actions, what are and what are not sins, and of what they have been or are guilty. And as little still are they able to know and call to mind the particular Favours and Benefits they have received, or the things they want or should desire, especially spiritual ones. They want Prudence to attend to what is seasonable. Moreover, they are dull and heavy and in­ept to apprehend, attend to, be affected with such things. Finally, they want Under­standing, Memory, Judgment, Affection for God, their Sins, their Mercies, their Wants; and most of all do they want Invention and Memory for fit Words and Speech. Alas, how should they know to express themselves well? Sometimes they have good things in their mind but they cannot speak them. To [Page 412] this Effect is their Second Excuse. To which I Answer:

(1.) All this, except that of want of Ap­prehension and Affection is no just Excuse for not joyning with others in Prayers either in Publick or Private; it is no Excuse for not being at Prayers and coming to them. For there, most-what both things true, just and useful very particularly sometimes, and Words too are invented to our Hands. And as for our apprehending, conceiving and being affected with such things as our Pray­ers should contain; many things we can in some measure apprehend and are affected withal in general, as God's Power, his Om­nipresence, his Universal Goodness, his Mer­cy, his Justice, our own Temporal Wants and Mercies at least, some very gross and palpable Sins. Begin we here and mind we these things first. And then as for other more particular and more spiritual things, we must and may apply our Minds, excite and stir up our Affections to them. The oftner we do this the better we shall do it, let us begin and try and use our selves to it a while. How many who make this Ex­cuse of Non-Ability, are unwilling and backward so much as to joyn with others in praying either in Publick or Private? [Page 413] A sign they have no Mind or Inclination to it, they care not for their Duty, and they are willing to be and do so still, and in­dulge themselves in it. Let Persons but use themselves to come and be present at Prayers, they'l find in time some good or other of it; they'l sometime or other appre­hend something, sometime or other their Affections may be touched, and they may begin to find something which may please there. Howsoever they will not be so averse thereform, it will not be so tedious to them. This especially if People live pretty sober Lives, and they are not addicted to things which they know to be materially evil and naught; but their chief Fault hath been, they have not minded their due End in their Actions so much as they might have done.

(2.) All this Non-Ability except again that of Ineptness to apprehend and to be af­fected with Spiritual things, or the Matter of our Prayers (which is to be remedied as aforesaid) is no reasonable Excuse for our not using others Prayers or Forms, either in the Scripture as the Lord's Prayer, or com­posed by judicious and pious persons. For here again are good Matter and Words ready for us, and cannot we read or repeat these with Understanding and hearty Affections; [Page 414] or learn them and repeat them by heart, whether we can or cannot read? The mean­est and ignorantest and those who cannot read (who, I hope, will be every day few­er) can learn some such Prayers without Book, shorter or longer, fewer or more, such as the Lord's Prayer and other Pray­ers: none hath so bad a Memory as to do nothing in this kind. And that all may have the less Excuse let Parents and those who Educate Children teach them some such Prayers as soon as may be. That Persons may begin as soon as they are capable of un­derstanding things to take notice of God their Creator and Sustainer from whom they have every thing.

(3.) I have propounded some Means al­ready which Men are able to make use of, and by the Use of which Men may either be present at and joyn with others Prayers, or read and repeat judicious and devout Forms of Prayers with Understanding and Affecti­on in some degree or other; and they may still further advance (some at least) to com­pose Prayers of their own out of others Prayers, or their own Inventions and Ob­servations, or both together. Can we not read nor hear read the Holy Scripture and understand the plain places, and some of us the obscure by others Explication? Can we [Page 415] not read other good Religious Books or hear them read? can we not sometimes retire, meditate, reflect, think of God and our selves what we are, what we would be, what we should be, what we shall be? Can we not read, observe, commit to Memory the Patterns of other wise and good Christi­ans whether spoken or written? Can we not pray to God to help and assist us to obtain one or more of the Qualifications of good Prayers, especially Sincerity and Fervency? I say, cannot Persons use these Means? I think they can: All of them some or o­ther more or less. I know there are many Degrees in these things, some Men can make use of more of these Means, and more fre­quently; All Men have not the like Ability or Opportunity: but all have some. And I do not think but the most busie, dull, igno­rant and inept Persons may use more Means to be better than they are. No Men that are imperfect and bad do all they can to be­come better: Not so much as the Beggar who goes from Door to Door, or sits upon the Dung-hill, or waits upon Swine and Beasts. And this is that which will be laid to their Charge be sure, whatever else will, and which will condemn them.

SECT. III.

(3.) A Third Excuse is, that they want Time, they have not Time. If by not having Time Men mean that they do always employ themselves in some­thing or other besides their Prayers, I be­lieve it is true; for no Man can be perfectly idle so as to do or think nothing: But if they mean they cannot have Time, this I deny, I think there is no Man so occupied and employed, who cannot get some Time more or less, and I confine not all Men to any certain Frequency or Length: Nay, I think few Men but may get some Time daily without hindrance or let to their other just Affairs; but it would rather prove a help. It is manifest by Experience, that there are few Mens Lives in which there are not thou­sands of trifling unprofitable and sinful and mischievous Actions. How much Time pas­seth away by Men with their Hands in their Pockets, they do not know what to do, they are fain to cast about and invent something to spend their Time in, or they are prepa­red to take what's next, and that's usually none of the best? How many Hours are spent in unprofitable sinful Chat and Talk, in Swearing by God and Cursing others; [Page 417] and yet they cannot have Time to pray to God, and pray for themselves and others? How much Time superfluous do Men spend in Plays, Games, and Exercises, in Drink­ing and turning down superfluous and in­toxicating Cups; and yet some few Minutes cannot be gotten to pray neither in Publick, Private nor Secret? For publick Prayers and other parts of the Worship of God, reading and explaining his Word and Do­ctrine, How many sit at Home and sleep or do any trifling Action, or chuse something to do on purpose on that Time, which they might as well or better do at another, or wander about idly?

Besides, on the Lord's day are not all o­ther Occupations, at least the most unneces­sary, by Law and Consent laid aside on pur­pose that Men might have Time? they have it then for private and secret Devotion as well as for publick; and yet we see most Men will not take it. What reason then have we to think that Men cannot find Time on other days, when we see they will not make use of it when it is put into their hands? Nor do I think that Men generally are so toiled or tired or dull with their week's Work, but that they might take some Time on that day.

Further, If thy Employments should be [Page 418] more innocent, useful or p [...]fitable, and should fill up all thy Time (which I do not think but that some days at least there is leisure) make some room for thy Prayers, get some Time. By what right have those things all thy Time, and thy Prayers none at all? Sure I am thy Prayers deserve it as well as most other of thy most useful Af­fairs, and are as good and necessary even to thee; but why then should they alone be excluded from some share of thy Time, and all other Things have theirs? why should they not have so much as a few Minutes in a day? For some Sport or Game or Diver­tisement even daily thou wouldst make Time in thy most profitable and useful Af­fairs: Thou wouldst begin them sooner, or defer them longer, or end them later, or dispatch them quicker; why not then for thy Prayers? which sure are sometimes at least as good as thy Divertisements. Time! we cannot get Time! can we have Time to think and talk of our Neighbour's good Qualities (and it is well if we did it oftner) t [...] instance in, to praise and magnifie the worthy Endowments and Deeds of any vir­tuous, discreet and beneficent Person, and how much we and the Town or the Coun­try or the Publick is beholding to him; and yet we cannot have Time to acknowledge [Page 419] God's Power, Wisdom and Goodness of which our Lives and all the Universe are full, and every thing thou or others are or do is in him and by him? Time! have we not Time to thank God for his numberless and incomparable past Favours, present Bles­sings and future Hopes, for which we need not stir over our Thresholds; and yet can get it to make civil Visits on purpose to thank Persons for any considerable Instances of their Kindness? (though Men are not apt to be over grateful here neither.) Time! why should we have Time to enjoy and make use of all other God's Favours, and not of this, which is the greatest of all from whence springs the most sweet satis­fying Pleasure, ( viz.) our Capacity of at­tending to, honouring, trusting in, depend­ing upon, loving God, offering, professing, resolving our Love, Service and Obedience to him. If we be under any Affliction, and our Soul bowed down with Grief, or in any Perplexity or difficult Affair, we can find Time to unbosome our selves to a Friend to crave their Counsel, their Comfort, their Assistance any other way; and we cannot forsooth have Time to do this same thing to God the best Friend we have in the World, who would by making us good make us ca­pable of receiving and then most freely give us all other good things.

Oh foolish and ungrateful Creatures! all this Excuse of want of Time is but pre­tended, and is indeed a sign of sottish Igno­rance of our own good, and of the badness of our own Hearts and Lives. We know not our own Happiness, and are perfectly loth to think of God, and of such things as should be in our Prayers, lest we should be engaged to be good, and have our Minds and Affections taken off from worldly things to be set upon better and then pretend we have no Time.

The more plain Truth is, we Would have no Time, and are glad we can order it so as to have none, at least we are very well content; and then we complain and excuse it thus. But let us not endeavour to de­ceive others and our selves, it is better to confess the Truth, that we have no Mind nor Will, and then we shall be somewhat nearer mending the Fault.

And now it remains only that all persons be earnestly exhorted to the performance of this Duty so acceptable to God, so beneficial to others, so profitable and comfortable to our selves, which will render us wiser, bet­ter, happier, and whereby we may obtain all good things from God. That they would frequent publick Prayers upon all just Oc­casions, and sometimes if not for their own Benefit, yet for good Example to others who [Page 421] want it: as also hearing the Scriptures Read, and Preaching, that is the expounding, confirming, applying of the Scripture. That they would enter also into their Closets and Pray in secret to God their heavenly Fath [...], especially upon solemn Occasions, as [...] and after the publick Worship of God, on Lord's days and other days, and most especially before the Lord's Supper. That they would also Pray in private with their Fami­lies as many as they can get together or spare, and this either by judicious and pious Prayers composed by others, or their own if they be able. All this as frequently and in such manner as their Ability and Oppor­tunity will permit: And that they would not let sluggishness or laziness, deadness to holy things, nay, hatred and aversation from those things which will make them better to hinder them, satisfying themselves with some Pretences and false Excuses, which God and their Consciences even now, much less another day will never allow of. I leave it with Men's Consciences: out of hearty love to God, to them and my self I have discharged mine to them. I am con­fident we following this Advice, should all be soon much a better and soberer People, live more conscientiously, piously, chari­tably, peaceably, comfortably both to our [Page 422] selves and others, and all the Blessings of God would be multiplied upon us all here, and we should be more fitted for Heaven hereafter.