thanksgiuing many Psalmes he beginneth and endeth with praise yea euery verse of some Psalmes beginneth with an exhortation hereunto and euery verse of other Psalmes end with a thankfull acknowledgement of Gods mercie Diuers verses in many Psalmes both beginne and end with praising God There is nothing which that booke of Psalmes more tumbleth vp and downe repeating it very often againe and againe then this clause Praise yee the Lord yea his Psalmes of humiliation which hee beginneth with sobs and teares hee endeth with praise A worthy patterne to follow the more frequent we are in thanksgiuing the more doe we resemble the triumphant Church in heauen which cease not day nor night saying Holy Holy Holy Lord God Almightie In the booke of Reuelation it is oft noted that the heauenly Spirits so soone as any occasion was offered presently fell on their faces and gaue glory to God They doe after an holy manner rebound vp and downe this word Hallelu-Iah one from another Thus doe they alwayes giue thankes It well beseemeth them how can it then but well beseeme vs wee must endeauor to be like them onely heere lieth a difference betwixt them and vs that all teares are wiped away from their eyes so as they haue not such matter of supplication as we haue we must mixe petition and thanksgiuing together so giue thankes alwayes as wee make supplication alwayes for to both these parts of prayer is this extent to be applied one must not exclude another neither must either of them exclude any other duetie THE FOVRTH PART The Ground of Prayer §. 126. Of the meaning of this phrase in the Spirit THe third general branch concerning praier is the ground from whence it ariseth and that is the Spirit Pray in the Spirit saith the Apostle Some heere vnderstand the spirit of man which is the soule and heart of a man and so is this phrase vsed where the Apostle saith I will pray with the Spirit or in the Spirit Others vnderstand the Spirit of God which is the holy Ghost and so is this phrase vsed f where the Apostle Iude saith Pray in the holy Ghost and where Saint Paul saith The Spirit maketh request for vs. I take it that they which exclude either of these come short of the Apostles meaning for I doubt not but he heere intendeth both the Spirit of God and also the spirit of man sure I am that both may stand together yea that both do alwaies concurre together and cannot be seuered for without the holy Spirit of God man cannot pray in his spirit and heart and whensoeuer the Spirit of God helpeth vs to pray hee stirreth vp our spirits and hearts to pray The spirit of man is that especiall place where the Spirit of God hath his residencie This clause then affordeth vnto vs these two instructions 1 True prayer is a worke of the holy Spirit of God and commeth from his motion 2 Prayer framed by the Spirit of God floweth out of the very spirit and heart of a man §. 127. Of the worke of the Spirit in prayer FOr the first note what the Prophet saith in Gods name to Ierusalem I will powre vpon them the spirit of supplications He calleth the gifts of prayer the spirit of supplications because it is Gods Spirit which worketh in vs this gift and inableth vs to call vpon God in a like respect Saint Paul vseth this phrase The Spirit of faith More plainely is this point proued by that phrase which Saint Iude vseth Praying in the holy Ghost but most euidently by Saint Paul who layeth it downe first affirmatiuely saying The Spirit helpeth our infirmities and maketh intercession for vs then negatiuely saying Wee know not what to pray c. What may the Apostle meane by this phrase The Spirit it selfe maketh intercession Doth the holy Ghost truely and properly pray for vs as Christ our High Priest and Mediator or as one of vs for another Noe verily for then should the holy Ghost bee our Mediator which was one of Arrius his heresies an office which is neuer attributed to him but appropriated to Christ For there is one God and one Mediator betwixt God and man the man Christ Iesus Besides then also should God make request to God for the holy Ghost is God but not man also as Christ was The meaning then of the Apostle must needs bee this that the Spirit of God stirreth vs vp to pray quickning and putting life into our dead and dull spirits yea inwardly as it were suggesteth vnto vs and infuseth into vs such desires such sighes grones yea and such words as are acceptable to God which for the truth and sincerâ—â—â—e of them for the vehemencie and ardencie of them for the power and efficacie of them are vnutterable they pierce thorow the very heauens and enter vnto the glorious Throne of Gods grace and there make a loud crie in the eares of the Almightie Therefore in the next verse the Apostle addeth he that searcheth the hearts that is God the searcher of all hearts knoweth what is the minde of the Spirit that is what desires what sighes and groanes what prayers proceed from the work of his Spirit being stirred vp thereby in our spirits for Gods Spirit informeth and instructeth our spirits to make prayers to God according to the will of God which otherwise were most impossible for vs to doe we neither could tell what to aske nor how to aske Thus plainely and clearely we see that true prayer commeth from the motion and worke of Gods Spirit which may yet further be confirmed by comparing Gal. 4. 6. with Rom. 8. 15. in that it is said the Spirit in our hearts crieth Abba Father in this by the Spirit we crie Abba Father The reasons why thus the Spirit prayeth yea why it is needfull that the Spirit should pray and so we pray in the Spirit are these 1 In regard of our naturall estate we haue no abilitie at all to pray a dead man can as wel craue help of another man as a naturall man in faith craue succour of God Wee are not sufficient of our selues to thinke any thing as of our selues Can we then be sufficient of our selues to pray aright 2 In our regenerate estate wee are no longer able to doe any good thing then the Spirit helpeth and assisteth vs. Though once we be inabled by the Spirit to pray aright vet if the Spirit leaue vs and continue not in vs his powerfull worke all our abilitie is gone as a wheele which is turned about with an hand if the hand be taken away the wheele will soone stand still it is needfull that vnto the first grace following grace be added for man after he is regenerate still needeth the present effectuall continual worke of Gods holy Spirit It is therefore said He that hath begunne a good worke in you will
is better that thou shouldest not vow then that thou shouldest vow and not pay it §. 114. Of publike and priuate Fasts and vowes AS the occasions of fasting and vowing are publike or priuate so must they bee done publikly or priuately Because there was a publike iudgement on the land Ioel the Prophet called the people to a publike fast So likewise Ezra caused a publike vow to to made of all the people Annahs occasion was priuate and particular accordingly was her f fast and g vow A publike fast or vow must bee appointed by publike authority as were all the publike fasts and vowes recorded and commended in the Scripture and performed by all that are vnder their authority in their dominion who command it When Iehosaphat proclaimed a publike fast it is noted that they came out of all the Cities of Iudah and when Iosiah made a publike vow and Couenant with the Lord He caused all that were found in Iudah and Beaiamine to stand to it The Ministers of the word ought to put the Magistrates in minde of these extraordinary exercises when there is occasion as Ioel did The Magistrate ought to appoint them and Magistrates Ministers People and all obserue them and for the better obseruing thereof assemble together in publike places and vse the publike Ministery of the word for which wee haue a notable patterne of the Iewes in the time of Nehemiah for when the people were all assembled together with fasting to make a solemne vowe the Leuites read in the book of the Law of the Lord their God one fourth part of the day and another fourth part of the day they confessed and worshipped the Lord their God These two fourth parts were all the time that passed betwixt the morning and euening Sacrifice namely from nine to three As for priuate fasts vowes if they be performed in a family the Master thereof who is a King Priest and Prophet in his owne house hath the ordering therof But euery particular Christian hath liberty in secret by himselfe to vse these extraordinary exercises as he seeth iust cause if at least he be not vnder the power cōmand of another to whom his time and seruice is due When Magistrates are negligent in appointing those publike exercises in their seasons priuate Christians may for their parts make some supply thereof in their families or at least in secret by themselues §. 115. Of Motiues to extraordinary Prayer VVEighty motiues there be to stirre vs vp to extraordinary Prayer 1 It sheweth that we goe along with Gods good guiding prouidence that we obserue Gods iudgements and are moued with them and take notice of his blessings and are accordingly affected that as the iudgements of God are greater so our supplication and humiliation more extraordinary as his blessings more needefull and scanty so our petitions more earnest and feruent and as they are more excellent and plentifull so our thankesgiuing more solemne They who content themselues with their ordinary manner of praying like mil-horses going round in their vsuall tracke and neuer take any occasion of extraordinary prayer but thinke all is well because they are not Atheists which neuer call vpon God plainely discouer how little they regard Gods dealing with them If they did as God dealt extraordinarily with them so would they extraordinarily carry themselues towards God 2 Extraordinary prayer is extraordinarily powerfull and effectuall either for preuenting and remouing great iudgements or for obtaining and recouering singular blessings as we haue before shewed 3 It is an extraordinary honour done vnto God the more we stoop vnder his iudgements and the more highly we account his blessings and fauours the more we glorifie God §. 116. Of the neglect of extraordinary Prayer Vse IF we well obserue Gods dealing with vs and the seuerall occasions of extraordinary prayer from time to time affoorded vnto vs wee cannot but condemne our selues for neglect of this duty and extraordinarily humble our selues euen because wee haue not extraordinarily prayed as iust occasion hath oftentimes beene giuen vnto vs. How many iudgements hath God laid vpon vs yeere after yeere strange sicknesses extraordinary fiers frosts inundations of waters droughts when raine was needefull tempestuous and rainy weather when calme and faire weather would haue beene very acceptable with the like Among other publike iudgements I cannot let passe that sore heauy grieuous stroke whereby the life of that worthy admirable Prince was taken away vpon the sixt of Nouember 1612. Had extraordinary prayer in time been vsed no doubt but many of these iudgements might haue beene preuented Would there be so many insufficient idle carelesse corrupt Ministers as are in many places or would the diligence and paines of many learned and faithfull Ministers be so fruitlesse as they are if extraordinary prayer were more vsed What may be the reason that many marriages offices callings and the like matters of moment are so vnprosperous that many Christians long lie vnder sore and grieuous temptations and crosses that other iudgements are inflicted vpon their families their children yea and their owne persons and many needfull blessings denied Surely this duty is not vsed as it ought to be Let it therefore more frequently and conscionably be vsed Hitherto of the seuerall kinds of Prayer THE THIRD PART The time of Prayer §. 117. Of praying alwayes THe next branch is concerning the Time which by the Apostle is limited with no distinct time but indefinitely set downe vnder this generall particle Alwayes If this circumstance be simply taken without any limitation it implieth not only a great inconuenience but also a plaine impossibility For is it not inconuenient that we should attend wholly and onely on prayer and so neglect the Word Sacraments and other duties of piety yea also all duties of iustice and charity to our neighbours Is it possible that alwayes we should pray and not eate drinke sleepe and doe such other things as nature necessarily requireth Answ If the true meaning of the Apostles phrase be obserued no such incongruity or impossibility will follow vpon it In the originall it is thus set downe word for word In euery season The Greekes make a difference betwixt Time and season and in the Scripture they are also distinguished Time is more generall Season implieth that part of time which is fit for doing a thing This phrase then being translated in euery season implieth that as any iust occasion is offered we must pray Obiect The Euangelist vseth the word which properly signifieth Alwayes and so doth the Apostle in laying downe the point of thanksgiuing and another phrase of the like extent saying Pray without ceasing Answ 1. Generall phrases must bee expounded by particular and distinct phrases 2 Those Generals doe sometime signifie no more then very often so are Salomons seruants said to stand euer or continually before him So wee say of a Student that is much in
Witches Coniurers Sorcerers and the like yea also of many prophane and wicked worldlings Indeed he may and doth often pretend and make shew of seruice but it is like the seruice of him who stileth himselfe A seruant of seruants onely a meanes the more to insinuate himselfe into them and to get the more soueraigne principallitie and rule ouer them They know not the Diuell nor themselues who thinke to rule ouer him Vse 3 Learne we to subiect our selues to the Lord Christ as to our King that he may maintain our cause against these principallities One King cannot brooke that another should haue principallitie ouer his subiects If Christ be our Lord and King he will not suffer other Lords especially such as are his enemies to rule and reigne ouer vs. But otherwise if we be like those who said Wee will not haue this man to reigne ouer vs Let vs breake his bands and cast his cords from vs then in iust iudgement will Christ giue vs ouer to the tyrannie of Satan For there is no middle monarchie or regiment betwixt these whosoeuer are not Christs subiects are Satans vassals All that dwell on the earth shall worship the Diuell whose names are not written in the booke of life Note what was threatened against Israel Because thou seruedst not the Lord thy God c. Therefore thou shalt serue thine enemies c. This will bee iust with the Lord to giue them ouer to Satans power who rebell against him that so by their hard bondage vnder him they might the better see their folly and if they haue so much grace bewaile it and become wiser §. 14. Of Satans power THe second argument whereby the Diuels are described is their power this sheweth that As our spirituall enemies haue a dominion so they haue power to exercise the same a power whereby they are able to keepe their vassals and captiues vnder them in subiection In this respect Satan is called a Prince of power Many titles in Scripture giuen vnto him doe argue as much as strong man armed roaring Lyon great red Dragon god of this world Consider how hee dealt with Iob and it will appeare that hee is indeed a Prince of power The Lord suffereth him to bee a Prince of such power 1 That his owne diuine power might bee the more manifested in subduing such a powerfull Prince 2 That there might be made a greater triall of the courage of his Saints and children Thus was Iobs courage and strength manifested 3 That hee might execute the sorer vengeance vpon the wicked This generall point that the Diuell is a powerfull and mighty Prince being thus cleared for the better vnderstanding of Satans power I will as plainely as I can resolue their particular questions 1 Whether the Diuels bee able to doe what they will 2 If not what they will then whether they be able to doe any thing aboue the course of nature 3 If not aboue nature wherein consisteth their extraordinary power 4 Whether their power bee any whit lessened since their fall 5 Whether they haue alwaies liberty to doe what they are able §. 15. Of the restraint of Satans power 1 FOr the first The Diuell is not able to do whatsoeuer he will for this is proper onely to God whose power is infinite Were hee able to doe what hee would God should haue no command of him no power ouer him but hee himselfe is a creature his power is a created power and therefore limited within the bounds of a creature 2 For the second He is not able to doe any thing simply aboue or directly against that course which the Lord hath ordained vnto his creatures which is commonly called the course of nature For God hath tied all his creatures thereunto and hath reserued onely vnto himselfe who is the sole Lord of nature power to alter it as pleaseth him Which being so by necessary consequence it followeth that the Diuell 1. Cannot worke miracles 2. Nor force the will of man 3. Nor know the secrets of mans heart 4. Nor foretell things to come for all these are eyther aboue or against the course of nature §. 16. Of Satans power in miracles 1 COncerning miracles the Diuell cannot worke any For Christ by the miracles which hee wrought manifested himselfe to be the Son of God indued with diuine power The Prophets and Apostles were declared to bee the seruants God and assisted with diuine power yea God was manifested to worke in and by them by the miracles which they wrought If the Diuell had power to worke miracles miracles had not been so euident a demonstration of the power of God The very Sorcerers could say of the miracles which were wrought by the ministery of Moses This is the finger of God Obiect Those Sorcerâ—rs wrought some of the miracles which Moses did Ans Though there were some outward likenesse and resemblance betwixt some of those things which Moses and the Sorcerers did as turning rods into Serpents water into blood and bringing abundance of frogs yet in truth there was a very great and maine difference betwixt them There is no doubt but the things which Moses did were truly and properly miracles as for the things which the Sorcerers did either they might be done by naturall meanes as the Diuell might secretly conueigh Serpents and blood and frogs from other places to Egypt or else the things which they did might be meere illusions onely appearances of things which were not so and so the Egyptians made to thinke they saw Serpents blood and frogs when in truth there were no such things this latter is the more likely as may be gathered by the circumstances noted in those histories First for the Serpents it is said that Aarons rod deuoured their rods Euident therefore it is that Aarons rod was turned into a true liuing Serpent and likely that the Sorcerers roddes were not so because they made no resistance but were deuoured 2 For the waters it is noted that all the water that was in their riuer was turned into blood and so continued seuen dayes and that they could not drinke of that water But no such thing written of the waters which the Sorcerers seemed to turne into blood neither is it likely these waters were so for the waters which they seemed to turne must needs be in Goshen which was free from all the plagues in Egypt all was blood 3 For the frogges those which Moses brought were gathered on heapes and made the Land stinke But what became of those which the Sorcerers brought Obiection Why then went they no further could they not as easily haue made shew of lice Answer God would not suffer them any longer to delude the Aegyptians Fitly may I apply that title which the holy Ghost attributeth to the pretended miracles of Antichrist vnto all the pretended miracles of Satan and call
But we keepe nothing from Satan which is his due he seeketh to get those from Christ whom Christ hath dearely bought euen with the price of his owne blood It is therefore a Diabolical property to raise vniust quarrels and by force to seeke to wring from any that which he hath no rightâ— vnto If we be thus set vpon lawfully we may defendâ— our selues and with confidence call for Gods aide yea also in faith depend vpon him §. 3. Of resisting ONe offensiue weapon the word of God which is a Sword is put into our hands so that iust occasion being offered we may and ought to do our best to repell and driue away the diuell and his instruments Hereof I shall speake more largely on the beginning of the 17. ver §. 4. Of standing at defiance EVery part and peece of this Armour is for the forepart of a man neuer a peece for his backe or hind-parts What doth this imply but that we should alwayes stand against our enemies face to face and neuer shew them our backs neuer flie from them but haue Nâ—hemias holy resolution and say should such as we flie Oft we are stirred vp to fight wrestle stand resist c. neuer perswaded in the whole book of God to flie that is to yeeld the victory vnto Satan We may wisely auoid his temptations and not yeeld to them when by them he seekes to draw vs from the seruice of our Lord to his slauery and thus we are commanded to to flie from idolatrie to flie from the lusts of youth c. But timorously to ceasse from resisting temptations and withstanding the Diuell is dangerous to our selues and dishonourable to God it maketh Satan euen insult ouer God himselfe whose souldiers we are and get great aduantage against vs for flying from God whom haue we to flie vnto being out of Gods protection the Diuell will soone make a prey of vs. Let vs not thinke that if we yeeld the field the Diuell will be contented It is not the glory of conquest that hee seeketh so much as our destruction He seeketh whom to deuouâ—e §. 5. Of the sufficiency of our Armour IN this particular enumeration of these seuerall peeces I find a Christian souldier armed from top to toe for here is an Helmet for his head and face a Brestplate together with the tassets and cushes from necke to middle and from thence to the knees a Girdle to knit them together greaues from knees to the soles of the feet a Sword for the right hand and a Shield for the left Well therefore might the Apostle terme it whole Armour Vse 1 So whole and compleate is this Armour as we need seek for no other to adde to it or to couer it ouer As it is madnesse to reiect this and trust to the clout and paper armour of Papists and wordlings so it is childishnesse and meere folly to couer this whole Armour ouer with any other and so needlesly clog the soule yea it is derogatory to Gods honour and wisedome and a degree of presumption Such are they as acknowledge and beleeue that the word of God is perfect and yet thinke it no harme to haue humane traditions added thereto or that Christ onely is able to saue and yet the helpe of Saints to doe no harme or that faith onely is sufficient for iustification and yet no hurt to ioyne workes also with faith in the office of iustifying a sinner c. Vse 2 Let our care be to be armed with this whole Armour and euery peece of it and so we may well content our selues therewith boldly may we defie our enemies hauing it on and not feare what they can do vnto vs. These vses haue bene largely handled so as I need not now further insist vpon them THE THIRD PART Girdle of Truth Ephes 6. 14. Hauing your loynes girt about with Truth §. 1. Of the diuers kinds of Truth THe first peece of spirituall Armour heere in order set downe by the Apostle is Truth In handling whereof I will shew first what Truth is heere meant Secondly how fitly it is compared to a Girdle Thirdly what account is to be made thereof Fourthly what wyles the diuell hath to wrest it from vs For the first There is in man a foure-fold truth 1. Of iudgment 2. Of heart 3. Of speech 4. Of action Truth of iudgement is when a mans iudgement agreeeth with Gods word which is the touch-stone of Truth so as the principles of that Religion which he professeth and his opinion concerning the same are grounded theron and may be warranted thereby When the vnderstanding of man being enlightned by Gods Spirit and informed by his word remaineth setled and established in that doctrine which the word of God teacheth then is there Truth in his iudgement this Truth was it for which Saint Peter commended the distressed Iewes to whom he wrote and which Saint Paul exhorteth the Ephesians to follow This is opposed to errour Truth of heart is the singlenesse and sincerity thereof whereby a man seeketh to approue himselfe vnto God the searcher of all hearts and to be accepted of him this is that truth in the inward affection which God loueth and wherewith Hezekiah comforted himselfe yea which he pleaded before the Lord when he had receiued a sentence of death This is opposed to hypocrisie Truth of speech is an agreement of the word of a mans mouth both with his mind and also with the matter which he vttereth This is it whereunto we are exhorted Ephes 4. vers 25. speake the truth And which the Apostle oft affirmeth of himselfe This is opposed to lying when a man speaketh against his mind and conscience and to falshood when a man speaketh contrary to the thing it selfe Truth of action is a plaine faithfull and honest dealing in all things whether wee haue to doe with God or man when men neither make shew of doing that which indeed they doe not or of doing it otherwise then they doe this truth was in Nathaniel in which respect Christ called him an Israelites in truth This is opposed to dissimulation and deceit §. 5. What kind of Truth is here meant SOme apply the Truth here mentioned to doctrine and religion as if only the soundnes of it were meant others restraine it to the vprightnesse and sincerity of our hearts and affections others vnderstand it of the truth of our words and speeches and others expound it of the purity and innocency of our practise and carriage But whosoeuer exclude any of these forenamed branches of truth come as I take it short of the Apostles meaning all of them must concurre to make vp the strength and beauty of this Girdle For truth is a generall propertie which as salt seasoneth euery thing and maketh it sauory to God and man the whole lumpe must be leauened with it I meane the whole man
that doubt a Counseller to the vnlearned a Teacher And what is it not it is all things to all men Vse 1 O excellent Instrument How much bound vnto God are we for it What account ought we to make of it How expert ought we to be in it Whosoeuer carelesly neglecteth it or lightly esteemeth it is most vngratefull to God who in wisedome and goodnesse hath prouided it for him and most iniurious to himselfe in losing the vse and benefit of such a weapon §. 12. Of the wrong which Papists doe in detaining the Word Vse 2 VVHat enemies to the safety and saluation of people are Papists who like the Philistims 1 Sam. 13. 19. 22. depriue them of this weapon Herein they plainely declare themselues to be seruants of Antichrist and enemies of Christ They doe euen conspire with Satan himselfe and so also doe all they which openly or couertly speake against priuate reading and publike preaching of the Word who scoffe at that knowledge which lay men and woemen haue in Gods Word §. 13. Of neglecting Gods Word Vse 3 AS for those who themselues neglect or reiect or abuse Gods Word what enemies are they to their owne soules making way to their owne destruction too many so doe as 1 They who care not to reade it or heare it at all of all Books they least respect the Bible Many will haue Statute Bookes Chronicles yea Play-bookes and such like toyish Pamphlets but not a Bible in their House or hands yea which is very lamentable some Schollers which intend to be Diuines haue and reade store of Postils Legends and such like trash and yet are strangers to the holy Scriptures Some vse to carry other Books with them to Church euen then to draw away their mindes from hearing Gods Word when it is read and preached by others Some goe yet further and will not suffer their Wiues Children or other of their Houshold to reade the Word And some scoffe at such as carry the Scriptures with them to Church terming them in reproach Biblecarriers All these and all other like these haue no sword at all 2 They who haue Bibles and it may be fairely bound vp but why onely to lie in their house or to carry with them to Church they reade it if at all as seldome as may be their wordly affaires will afford them no time to reade the Scripture How many be there that neuer in their liues read thorow all the Scriptures if euer they read thorow any one Booke These haue a Sword but to hang by the wals 3 They who reade much but onely reade neuer search the Scriptures to find out the true sence and meaning of it much like vnto supersticious Papists who content themselues with mumbling ouer at set times a certaine number of prayers stinted by their bead not regarding what they pray These haue their Sword alwaies in the scabbard 4 They who as they reade so seeke for the true sence but to what end onely to vnderstand the truth of the History to reconcile seeming differences to maintaine discourse or it may be also to iustifie the truth of doctrine against gaine-sayers but not to be edified in Faith and to haue sinne mortified thereby These draw forth this sword onely to flourish with it 5 They who in searching out the sence of Scripture trust to their owne skill wit and vnderstanding neglect the ministery of the Word whereby this sword is as it were whetted and made sharpe and they taught well to vse it These foolish and ouer bold souldiers care not how vnskilfull themselues be or how blunt their weapon be 6 They who doe all they can to bee expert in Gods word but with a trayterous minde to fight against the truth contained therein as Heretikes yea and it may be to ouerthrow the authority of the word it selfe as many Atheists These fight with Christs weapon vnder Satans colours against Christ himselfe §. 14. Answer to Satans suggestion that the Scripture is not Gods word THe chiefest sleights which Satan hath to depriue vs of this weapon are these Sug. 1. There is no such word of God at all that Scripture which is called Gods word was not inspired of God but so said to be onely to make men to giue greater credence thereto Thus before Gods word was written Satan brought men to doubt of that reuelation of Gods will which it pleased God to giue to man as our first parents and the old world Now it is written he makes men thinke it is but as other writings of mans inuention herewith are not onely plaine Atheists but also many poore distressed wauering soules deceiued Answ For auoiding this we must first labour to haue our iudgements well informed by what arguments wee can of the diuine authoritie of the Scripture many arguments might bee alledged to this purpose but because learned men haue taken good pains herein published that which they haue collected concerning this point in print I will referre the Reader to such bookes for they are euery where almost to be had Among other arguments this may be one that not onely all sorts of men as well wicked and profane as godly and religious haue an inward feare and dread of the Scripture and beare a great reuerence thereunto but euen they who gainsay the diuine authority of Scripture haue in their consciences a secret sting which oft pricketh them and checketh them for it though they labour neuer so much to suppresse it 2 We must pray for the Spirit of reuelation or inspiration which may inwardly testifie vnto our Spirits and perswade them that God is the Author of the holy Scriptures For howsoeuer many arguments may be brought to euict a mans iudgement thereof so as in his iudgement he cannot gainsay it yet it is only the inward testimony of the Spirit which is able to perswade mans heart thereof and so make it willingly embrace and entertaine the Scripture as Gods word 3 We must giue no place to doubting about this point but hold it as a principle vndenyable In humane Arts the Professors thereof teach that there are some principles which without all contradiction and question must bee taken for graunted so as if any deny â—hem hee is to be answered with a Cudgel rather then â—n Argument for example if any deny that the fire is â—ot it were fitter to thrust his hand or foote into the 〈◊〉 while hee felt the heate of it then by reasons â—oue vnto him that it is hote If any humane Art haue â—ch vndenyable principles much more the Arte of â—rtes Diuinity And in Diuinity of all principles this is one which least of all ought to be brought in question because it is the very ground-worke of all Wherefore if any such suggestion be cast into our hearts by Satan let vs with an holy indignation as Christ did when hee was
are so poysonous and fiery being set on fire of hell that like madde dogs they spare none but curse and ban the most innocent and harmelesse that be yea which is horrible to heare some curse their wiues children seruants friends the nearest and dearest vnto them that be not for any wrong or euill but because they are as they terme them Puritans but in truth honest and vpright hearted fearefull to commit the least euill conscionable in doing all duty so neere as they can to God and man §. 58. Of the Popes manner of cursing AMong and aboue all others he that taketh vpon him to be the Vicar of Christ and successour of Peter doth exceede in hellish imprecations and diuellish execrations for he vseth not suddenly and rashly but deliberately and aduisedly in and at his solemne seruing of God to curse with bell booke and candle and that to the very pit of hell no meaner personages then the Lords Annointed Kings and Queenes together with their Subiects and whole Kingdomes and that for maintaining the true ancient Catholicke and Apostolicke Faith Of him and all other which vniustly and vnchristianly vse such fearefull imprecations if in time they repent not I may vse the words of Dauid As he loued cursing so shall it come vnto him as he cloathed himselfe with cursing like a rayment so shall it come into his bowels like water and like oyle into his bones Hitherto of those seuerall kinds of prayer which are comprised vnder request The next kind is thanksgiuing §. 59. Of Thankesgiuing OVr Apostle giueth an excellent directiō for thanksgiuing in the twentieth verse of the fifth Chapter of this Epistle which because it is so fit for our present purpose I will here handle His words are these Ephes 5. 20. Giue thankes alwaies for all things vnto God euen the Father in the name of our Lord Iesus Christ IN this direction are laid downe fiue particular points 1 The duty it felfe giue thankes 2 The person to whom it is to be performed to God euen the Father 3 The Mediator in whose name it is to be performed in the name of our Lord Iesus Christ 4 The matter of thankesgiuing all things 5 The continuance thereof alwaies 1 For the duty or thing it selfe Thankesgiuing is a gratefull acknowledgement of a kindnesse receiued A kindnesse done is the obiect of thankesgiuing yet vnlesse the kindnesse done be accepted and withall acknowledged to be a kindnesse the heart of him to whom the kindnesse is done will not bee affected to giue him that did it thankes for it Dauid did a great kindnesse for Nabal as Nabals seruants could testifie yet Nabal acknowledged it to be no kindnesse and that made him to be so churlish and vngratefull to Dauid §. 60. Of the person to whom all thankes is due 2 THe person to whom thankes is due is God the Father Father hath reference especially vnto the onely begotten son of God Christ Iesus as is more plainly expressed in these words Blessed be God euen the Father of our Lord Iesus Christ So as this clause doth note out the first person in Trinity yet doth it not exclude the other two persons for thanksgiuing belongeth to the whole Trinity S. Paul expresly giueth thankes to Iesus Christ and yet excludeth not the Father or the holy Ghost for what honour or worship soeuer is rightly performed to either of the persons is also performed to euery of them But here in many other places this title Father which is propper to the first person is added to shew how our prayses come to be acceptable vnto God namely as God is the Father of our Lord Iesus Christ and in him our gracious and louing Father Saint Iames rendreth a weighty reason to proue that all thankes is to be giuen to God to God alone for saith he euery good giuing and euery perfect gift commeth from the Father Good things come from God God is the author giuer of them God therefore is to be praised for them Euery good thing commeth from God therefore all praise is due to him §. 61. Of the difference of thanks giuen to God and men Quest. ARe not Creatures to bee thanked for any kindnesse done by them Answ Not in that manner as God is to bee thanked God is simply in and for himselfe to be praysed Simply that is without any restraint with all our heart with all our soule and with all our might and that for all his workes whatsoeuer In and for himselfe that is in respect of no other whatsoeuer For God is the very fountaine the first and onely Author the principall giuer of the good things we enioy The things which we receiue by the ministry of any creature originally we receiue from God Creatures are but the Stewards Messengers Ministers and as it were Carriers of God they bring Gods blessings one to another Wherefore they are not simply in and for themselues to be thanked for any thing The thankes which is giuen to them if it be rightly giuen is giuen them in the Lord vnder him onely for their paines care in bringing Gods blessings vnto vs. When a personage of great state and place sendeth a present by his seruant will he to whom that present is sent thanke the seruant that brought it or the Master that sent it Surely I suppose he will both desire the seruant to thanke his Master and also when he hath opportunity himselfe thanke him if he thanke the bearer it is onely for his paines in bringing the gift not for the gift it selfe yea though he reward the messenger for his paines yet he giueth the thankes to him that sent the gift Thus is thankes properly due to the originall author of a kindnesse all thankes therefore is properly due to God from whom euery good thing commeth §. 62. Of the Mediator in whose name thankes is to be giuen 3 THe Mediator in whose name thankes is to be giuen to God is intituled by the Apostle Our Lord Iesus Christ The first title Lord implieth that power and regiment which the Father hath giuen him as he is Mediator God-man ouer all creatures This regiment he exerciseth for the good of vs who are of his Church and therefore by a kind of propriety he is called OVr Lord. The second title IESVS which signifieth a Sauiour setteth forth that all-sufficient full and perfect redemption and saluation which he wrought for mankind The reason of this name and title is rendered by an Angell vnto Ioseph in these words Thou shalt call his name IESVS for he shall saue his people from their sinnes The third title CHRIST which signifieth Annointed implies the three Offices of Christ whereunto he was annointed and set a part of his Father his Princely Office to gouerne and protect his Church his Priestly Office to offer himselfe a sacrifice and to make continuall intercession for his Church
curious phrases as exceed the capacitie of the vnlearned is little better then to pray in a strange tongue The Apostle sheweth that prayers must be so vttered as the vnlearned may say Amen Contrary to distinct praying it is for a Minister to mumble and tumble ouer his words too fast it argueth want of reuerence it hindereth deuotion and affection of heart for when a prayer is too fast posted ouer what time can there be for the heart to worke it also hindereth attention and vnderstanding in the hearer §. 90. Of vniformitie in publike prayer VNiformity respecteth the outward carriage and gesture in prayer Of reuerend and humble gesture I spake before The point now to be noted is that al which assemble together in one place to pray doe vse one the same seemly gesture which is noted of the people in Ezraes time when he opened the booke to reade all stood vp and when he praised the Lord they al bowed thēselues c. This outward vniformity preuenteth a preposterous censuring of one another may be a meanes of stirring vp one anothers affections for when one seeth others humbly to kneele down his hart may be so struck as he wil be moued with reuerence to humble his owne soule but diuersity of gestures may cause distractions and hinder deuotions vniformity in that which is lawfull warrantable is an especiall part of good order diuersity of gestures causeth a kind of confusion Now God is not the author of confusion wherefore all things are to be done decently and in good order The best generall rule that we can obserue to keepe order is to yeeld to such commendable and warrantable gestures as the Church wherein wee liue prescribeth and practiseth §. 91. Of motiues to publike prayer THus hauing giuē some directions for publike prayer I will lay downe some motiues to stirre vs with conscience to performe it 1 The more publike prayer is the more honorable acceptable it is to God If it be an honor to God for one to pray the more do ioyne together therin the more honorable it must needs be it is the more acceptable because God delights in the ioynt consent of his Saints worshipping him whereupon God promised Where two or three were gathered together in his name to be in the midst of them 2 It is also the more powerfull the cries of many ioyned together make a lowde crie in Gods eares and moue him the sooner to open his eares Hereupon when there was a iudgement in the Land the Prophet calleth all the people to assemble together to pray and so did the King of Niniueh when the ruine thereof was threatned 3 It is an outward signe whereby wee manifest our selues to be of the chosen and called flocke of Christ 4 It is an especiall meanes of mutuall edification for thereby we mutually stirre vp the zeale and inflame the affection of one another 5 The neglect of it is a note of prophanenesse from which blame Separatists and Schismatiques though they would seem very religious cānot well acquit themselues◠These and such other like reasons made Dauid reioyce when he said Wee will goe into the house of the Lord and mourn when he could not come into the house of Praier §. 92. Of priuate Prayer PRiuate prayer is that which is made by some few together or by one alone by few as when two or three friends goe together into some secret place as when Elisha and his seruant were alone in a chamber praying for the Shunamites childe and Christ tooke Peter and Iohn and Iames and went into a mountaine to pray or an whole houshold pray together in the family as when Cornelius prayed in his house This charge especially belōgeth to the master of the family For as he is in his family a Lord to gouerne and a Prophet to teach so also a Priest to offer vp the sacrifice of prayer as a Minister in the Church so hee in the house must vtter the prayer or at least prouide one to performe that dutie and withall cause his whole houshold to be present thereat §. 93. Of prayer in a family 1 THe family hath need of peculiar blessings which by prayer are to be sought besides the publike and common blessings which in the Church are prayed for yea it receiueth many blessings for which peculiar thankes are to be giuen in the house 2 A Christians house is made Gods Church if Gods worship a principall part whereof is prayer bee there from time to time performed which is a great honor vnto a family Wherefore for honors sake Saint Paul mentioneth the Church in the house of Priscilla and Aquila and of Philemon 3 By prayer a Christian bringeth Gods blessing into his house which is a matter of great profite for where God is called vpon there is he present to bestow his blessing as he blessed Obed-edom and all his houshold while the Arke was in his house Prayer then bringeth both honor and profit vnto a Family Vnworthy they are to be gouernours of a family who omit this duetie therein They cause Gods curse to lye vpon their house and depriue themselues of a iust right vnto all the goods which are therein For by prayer they are all sanctified he that vseth any thing without prayer is an vsurper and a robber and shall another day dearely answere for it They who frequent publike prayer at Church and neglect priuate prayer at home are either superstitious or hypocriticall persons §. 94. Of secret Prayer THe prayer which is made by one alone none being present but God and he which prayeth I may call Secret prayer This may be in a close chamber or closet or on a desolate mountaine or in a secret field or on any house top or in any other place It is very needfull that secret prayer bee added both to publike prayer at Church and priuate prayer in Family for these reasons 1 Hereby we may more freely powre out our whole hearts vnto God it is not meete that any other person should know many things which are knowne to God and cannot be concealed from him Euery one is guiltie of such particular sinnes as are to be acknowledged alone before God and euery one hath particular wants to bee prayed for by himselfe Hereby also wee may by name mention in our praiers to God our dearest friends which is not so meete to doe in company I thinke Saint Paul meant such Secret prayers when he said I make mention of you alwayes in my prayers 2 This kind of prayer affordeth the truest triall of the vprightnesse of a mans heart for a man may long continue to pray in the Church and in a family and his prayer be meere formall euen for company sake but he that alone