their terror For they being spirits it followeth that they are 1 Inuisible though they see vs in euery place and on euery side within and without yet they cannot be seene of vs. And as their nature is so are their assaults such as by the eyes of flesh and blood cannot be seene Consider what aduantage one that seeth hath against a blind man The Sodomites who so fiercely assaulted Lots house being strucken with blindnesse could doe no hurt Elisha himselfe alone led an Army of his enemies being made blinde whither he list We to spirits are as blinde men we can neither see them nor their assaults I speake of men as they are flesh and blood naturall men God giueth to them that are borne of the Spirit spirituall eyes to discerne them and auoide them 2 Priuy to whatsoeuer we doe or speake whether wee bee in company or alone in light or in darkenesse scarce a thought can passe from vs but they can shrewdly gesse at it soone can they espie out all our deuices against them The King of Aram found it to be a great disaduantage that his enemy had one who could disclose the words that he spake in his priuy chamber and his heart was troubled for this thing What great aduantage haue these spirituall enemies against vs who are flesh and blood 3 Not hindered by any bodily impediments no sensible substance can any whit stay their course or slacken their enterprise they can either passe thorough or passe ouer all such things as would stop and hinder vs as armies of men stone walles iron gates woods waters yea Seas and Oceans with the like They need not such space of time to passe from place to place as wee doe but can on the sudden be in diuers places which are many millions of miles asunder For they haue no corporall grauity to hinder them neither can they be let by any bodily obstacle The Sunne is not swifter then they the sight of a mans eye the lightning from Heauen is not more quicke or speedy This also is a very great aduantage 4 Not subiect to any fainting to wearisomnesse to failing or decaying and the like as bodies are for they are simple substances not framed of any externall matter or contrary qualities which cause fainting decaying c. Hence it is that after they haue done many thousand great exploits they are as fresh and ready to doe many more as they were at first They need no resting time but continually night and day are assaulting men without intermission and without ceasing some comfort it is to them who are sorely assaulted by bodily enemies that the night commeth on which vsually causeth some stay But in the combate with spirituall enemies there is no hope of any such matter No they are not subiect to death from the beginning of the World they haue assaulted man and to the end of the World shall they continue whereby they must needs gather much experience which is a great disaduantage I might further proceed in setting downe other particular points of aduantage which they haue against vs in this respect that they are spirituall things But these may suffice and surely these may bee enough to discourage many and make them say §. 27. Of the helpe we haue against Satans aduantages IF our enemies haue such aduantages to what purpose doe we resist and maintaine fight against them Answ Though they be spirits yet God in the power of whose might we are strong is a Spirit of spirits the highest spirit euery way infinite God is inuisible euen to them and they as blind as beetles to God they cannot know the counsell of God yet God knoweth all their deuices God is euery where present much lesse subiect to decay then they Yea God giueth to his souldiers his Spirit to open their eyes that they may see the Diuels temptations hee discouereth all the purposes of the wicked one and trusteth him out of his hold he keepeth vs from fainting and for our further incouragement giueth his hosts of good Angels a charge to guard vs and keepe vs in all our waies Vse 3 This point concerning the spirituall nature of our enemies is a strong motiue to vrge those exhortations which we haue heard before of flying to God and relying vpon his power and likewise of vsing spirituall armour §. 28. Of Satans euill quality THe fourth argument whereby the Diuels are described is their quality which is wickednesse Some restraine this to their malice in particular Their malice hath beene in part laide forth by discouering their manifold wiles and shall further be declared on the last clause of this verse Here I will speake of their wickednesse in generall for so I take the extent of this word in this place The Diuels are extreamely euill they are wholly and onely set vpon mischiefe and wickednesse Therefore as by a kind of exaggeration they are here called spirits of wickednesse so elsewhere Satan is termed by a kind of proprietie that wicked one Many attributes in Scripture are giuen to them to set forth their wickednesse as vncleane euill foule spirits with the like In many respects may the Diuell be accounted most monstrously wicked 1 Because he was the first author of wickednesse that which Christ saith of one particular branch of wickednesse may be applied to the generall he is the father of wickednesse and in that respect is said to be a murtherer from the beginning 2 Because by nature hee is most impure no iot no dramme of goodnesse in him If that be true of a naturall man That all the imaginations of the thoughts of his heart are onely euill continually much more is it true of the Diuel 3 Because hee is most willing and forward vnto euill taking delight therein Not vnfitly may I apply the words of the Psalmist to him He loueth euill more then good and lies more then to speake truth He is of himselfe so set on mischiefe that hee needeth none to egge him forward neither doth it euer repent him of any euill that he doth 4 Because euill is his continuall practice what good hee can hee hindreth and draweth as many as he can to euill all his temptations are to wickednesse First hee tempted man to sinne and euer since ceaseth hee not more and more to stirre him vp thereunto and that not onely by himselfe but also by his instruments the flesh the world persecutors idolaters heretikes profane men c. Vse 1 Heereby may wee take notice of the Diuels medling with vs when he preuaileth against vs Whensoeuer we are solicited to any wickednesse then is the Diuell at our elbow when we commit any wickednesse then hath the Diuell beguiled vs and preuailed against vs. As by our disposition to righteousnesse and the fruits of holinesse we may know the powerful worke of the Spirit on vs so we may know
of the Diuel and his wiles fearing left he should find vs somewhere vnarmed and sometime vnprepared for otherwise we are safe Gods word is able to afford vnto vs wisdome enough to auoid his wiles For Dauid thereby was made wiser then his enemies Let vs therein exercise our selues and withall pray with Dauid that God would turne the wiles and counsels of the Diuell into foolishnesse For God catcheth the wise in their owne craftinesse THE THIRD PART The reason why we must be well armed Ephes 6. 12. For wee wrestle not against flesh and blood but against Principalities against Powers against worldly Gouernours Princes of the darknesse of this world against spirituall wickednesse in heauenly things §. 1. The coherence IN this verse is laid downe the motiue which the Apostle vseth to vrge the fore-named direction It may haue a double reference First generall to the former exhortation Be strong c. yea and put on the whole armour c. because we haue such enemies as are heere described Secondly particular to the last clause of the former verse where he shewed that we were to stand against the Diuell so it serues as an amplification of them for if the question be asked what is the Diuell that we should be so prepared against him these words set him forth not flesh and blood but principalities c. The first particle for being a causall particle which intimateth a reason implieth the first reference the immediat connexion of this verse vpon the last clause of the former verse implieth the second Both may well stand together for both import one and the same thing namely that because wee haue so dreadfull and deadly enemies wee ought to bee well prepared against them §. 2. Danger maketh watchfull FRom the inference then of this verse and from the force of the Apostles argument I collect that The greater danger we are subiect vnto the more watchfull and carefull we must be for our safety When Christ obserued what a sore agony he was to enter into he did not only watch and pray himselfe but called vpon his Disciples to watch and pray and because they did not he rebuked them for their sluggishnesse Saint Peter vrgeth this dutie of watchfulnesse vpon a like reason namely because we haue so feareful an enemy Outward temporal dangers make naturall men watchfull and carefull for their temporal estates and liues as the histories of all times and ages shew Seeing then that spirituall dangers are much more fearfull ought we not to be much more carefull If we be we doe not only shew that we haue regard of our soules and seeke the good of them but also we shall procure much good vnto them and preuent and keepe away much mischiefe from them Vse What false consequences doe most make of that spirituall danger whereunto they vnderstand that they are subiect by reason of their spirituall enemies Euen cleane contrary to this inference of the Apostle and the wisdome thereby taught vs and that in two extreames one of presumption the other of despaire for some when they heare of such enemies as are heere described they doe too vainely carelesly and proudly contemne them like Gaal other too meanely basely and slauishly dread them like Ahaz §. 3. Against presumption THe former extreame which is presumption ariseth partly from too great a conceit of our selues and of our owne strength and partly from too light credence and beleefe of that which is recorded of the Diuell That selfe-conceit maketh vs fondly imagine that wee are well able to resist all temptations of the Diuell or any of his instruments whereupon many are ready to lay when they are exhorted to take heed of the Diuell and of his strong temptations I defie the Diuell and all his wicked crue he can doe no hurt to me I can I thanke God easily auoid his temptations the gates of hell cannot preuaile against mee and yet proud silly fooles they are ouertaken and ouercome with euery slight temptation Peter though otherwise a man of good gifts was somewhat too conceited of himselfe and too much inclined to this extreame and yet when he was to stand to it a silly wench daunted him Light credence maketh vs thinke the Diuell cannot be so terrible as he is set forth to be but that the things which are written and said of him and his wiles are but as scar-crowes and bugbeares to make men afraid like to olde tales of the walking of spirits of fairies hobgoblins c. This incredulitie much hindereth the power of such exhortations directions admonitions and rebukes which are giuen vs for our good Both Peter and the other Disciples were somewhat tainted here with for when Christ told them all that all of them should be offended by him and that Peter in particular should deny him none of them would beleeue it Peter saith Though all should yet he would neuer and againe though he should die yet would he not deny Christ and so said all the Disciples §. 4. Against Despaire THe latter extreame which is Despaire ariseth partly from too deepe an apprehension of the power of the Diuell as if his power were infinite and he were able to do whatsoeuer his malice led him vnto and so could doe what hee would or vnlimited God letting the raines loose vnto him and holding him in no further then he list himselfe and so he might doe what he could like an vntamed horse that is not curbed and bridled in and partly from too light an esteeme of that power which is to be had in God and of the great helpe and benefite which the whole armour of God affordeth as if God were not able to make vs strong enough nor that whole armour sufficient to make vs safe These two causes of despaire made the Israelites often times vtter most desperat speeches against God for when they heard that in Canaan the Land which was giuen them for inheritance the people were strong that there were men of great stature euen Grants therein that the Cities were walled and exceeding great they desperately expostulated with the Lord why he brought them into that Land to fall by the sword and in despaire of euer possessing Canaan whouâ—d nâ—eds returne againe into Egypt and another time they plainly made doubt of Gods power saying Can God prepare a table in the wildernesse Can he giue bread As these Israelites murmured against God and made question of his power and truth in performing his promises in regard of their temporall enemies whom they iudged to bee too strong for them so doe many in regard of their spirituall enemies Thus wee see how prone wee are to peruert those things to our destruction which the Lord hath set forth for our instruction Heere the Apostle layeth downe both the meanes for our defence and also the danger to which wee are subiect that we
the growth in sanctification is but a proceeding from one degree to another in the same kinde yea the very perfection of sanctification is but an attaining to the highest step degree of that which was begun before It is therfore a more powerfull worke to beget a sinner to God and to worke his first conuersion then after he is regenerate and conuerted to perfect that good worke which is begunne Whence it followeth that faithfull Saints haue more matter of reioycing for the grace they haue receiued then of mourning for the grace they want Obiect Wee want the possession of our heauenly inheritance Answ 1. The purchase of it is made for Christ by his bloud hath purchased it 2 Wee haue receiued the first fruites of it as peace of conscience ioy in the holy Ghost free entrance vnto the throne of grace and glory with confidence in Christ and the like 3 We are actually entred into the kingdom of grace which is a part of the kingdom of glory the first step thereinto and the portall as I may so say thereof no entring into the kingdom of glory but thorow the kingdom of grace 4 Wee haue the earnest of the spirit as a pledge and pawne till wee come to the full possession of the purchased inheritance 5 Christ our head hath full and actuall possession thereof whereupon wee being members of his body are in him exalted and set in heauenly places In these fine forenamed respects we may truely say that the faithfull in Christ haue more cause to glorifie God for that assurance they haue of inioying their heauenly inheritance then to murmure or mourne that for a time â—hey want the full possession of it Thus we see that in reâ—ard of spiritual blessings we haue more matter of praise â—or that wee haue then of petition for that wee want I might here further ranke among these spirituall blessings the liberty of the Lords Sabbaths of the Ministry of his word and administration of his Sacraments of the publike assemblies of Saints to worship God with the like which we among others plentifully inioy I migh also further declare how God hath already caused his whole wil to be reuealed and recorded in his word so far forth as is needful for our saluation expedient for vs to know all which do much amplifie the forenamed point But I hasten to set foorth a view also of some of those temporall blessings whereof we haue been and are made pertakers They are exceeding many as our Being Life Nourishment Education Health Strength Food Apparrell Goods Friends c. Gods blessing on all these and on the Church and state wherein we liue Whether-soeuer we turn our selues or cast our eies either vpwards to the heauens and the whole hoast of them or downeward on the earth and all the fruits thereof or vp and downe on all the creatures in the aire on the earth and in the waters on the right hand or on the left before or behinde euery where the blessings of God doe present themselues to our view and consideration By this which hath thus generally been spoken I doubt not but any of meane capacitie may obserue that none of the Saints doe want so many good things as they haue receiued Obiect Many of the Saints doe want euen necessaries to preserue this temporall life as Lazarus Answ 1. God seeth it to bee good for them to want such necessaries 2 Insteed of these outward necessaries they haue inward graces which are much more valuable profitable as insteed of of outward refreshing of the body they haue inward comfort of the soule insteed of outward ornaments of the body inward graces of the spirit wanting outward ease they haue sweet peace of conscience wanting plenty they haue contentment In a word God depriueth his children of no outward thing but he supplieth the want of it with some spirituall recompence their want therefore causeth matter of thanksgiuing As all the Saints haue receiued more good things then they want so also vndoubtedly are they freed from more euils then iustly they can feare to fall vpon them For beleeuing in Christ they are freed from the feare of hell from the curse of the Law from the wrath of God from the sting of death from the victory of the graue from the power of him that hath the power of death the diuel from the guilt and punishment of sinne from the rule and dominion of sinne and from infinitely more both spirituall and bodily euils Obiect Many Saints are subiect both to many spirituall euils as trouble of minde doubt of Gods fauour snares of the Diuell fallings into sinne with the like and also to many temporall distresses as paine sicknesse captiuity imprisonment ignominy penury c. Answ Those spirituall euils are as desperate physicke for the cure of some spirituall desperate disease as spirituall security pride presumption c. Now who will denie but that it is good in a desperate case to vse a desperate remedy If the remedy cause recouery he that vseth it shall be commended and rewarded But whensoeuer God suffereth any of his children to fall into any of the forenamed or other like spirituall euils hee worketh thereby a recouery from some more dangerous and desperate euill therefore the issue and effect euen of those euils affordeth matter of thanksgiuing As for temporall distresses I haue shewed before how they may be put on the score of Gods blessings To that which was before deliuered let me ad this that God doth alwaies so dispose of the estat of the Saints that he maketh the decaying of the outward man to be a renewing of the inner man In these respects it is a vertue propper to Christians to giue thankes to God for such things as seeme euill Besides God hath faithfully promised to supply in due time whatsoeuer his Saints want and to perfect euery thing that faileth in perfection withall to deliuer them from all euill Now then adde these promises which are also matter of thanksgiuing to the abundance of good things which already we haue receiued and to the manifold deliuerances which wee haue had from euils and it wil appeare as cleare as the light that of all duties belonging to faithfull Christians this of praise and thanksgiuing is most beseeming them and least of all to bee neglected It is the least that God deserueth the most that he requireth and the best that we can giue vnto him the best sacrifice in the kinde thereof which wee can offer vnto God and that which God doth best accept for note what God saith hereof He that offereth praise glorifieth me I might much further amplifie and inlarge these points But as Painters when they haue many millions and armies of men to set down in a small mappe vse onely to draw out some number of heads of men and set them together leauing the whole number of heads and all
6. What watchfulnes is here meant Bellarmin de bonis oper lib. 1 cap. 11. d Psal 119. 62. e Acts 16. 25. f 20. 7. * §. 121. A superstitious waking for Christs comming g Mat. 24 42. h Mat. 24. 36. i Luke 17. 34. k v. 20. a Mat. 24. 42. * Organa b Mat. 26. 41. c Heb. 13. 17 Doct. Both body soule to bee rowsed vp to Prayer d Mar. 13. 37. e Mat. 26. 41 f Col. 4. 2 g 1 Pet. 4. 7. h Psal 57. 8 Reason Causes of bodily drowsinesse Causes of spirituall drowsinesse 1 Weakenesse of the flesh i Mat. 26. 41. k Acts 20. 9. 2 Abundance of by-thâ—ghts Vse 1. Such as goe drowsily to prayer taxed 1 Choose fit times Aurora musis amica 2 Rowse vp thy selfe Virgil. ales Ouid Simile 3 Moderate thine appetite a Luk. 21. 34 36. b 1 Thes 5 6. c 1 Pet. 4. 7. 4 Auoid distractions d Mat. 13. 22. 5 Take heede of sinne * §. 20. e 2 Sam. 12 1 c. 6 Obserue Gods dealing with thee What perseuerance is * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Themist de canibus venat f 2 Cor. 12. 8. g Gen. 32. 24. How long we must perseuer 2. Sam. 12. 20 23. m Matth. 6. 7. n 23. 14. The much babbling of Papists in prayer Doct. Prayer to be oft renued and held out a Rom. 12. 12. Col. 4. 2. b Isa 62. 1 6 7. c Luke 11. 5. d 18. 3. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Impudentiam et iniquitatem et crudelitateÌ„ supinitatem frequens vincit oratio Chrysost in Heb. hom 27. e Luke 11. 7. * §. 98. Reason Why God oft seemeth not to heare our prayers f Heb. 13. 15 16. g Psal 141. 2. Deus idcirco non celeriter annuit vt tu diutius inquiras Chrys in Mat. hom 24. i Luke 22 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k Reu. 3. 16. l Ios 7. 6 c. m Iudg. 20. 27 Vse 1 Reproofe n 2. King 6. 33 Vse 2. Exhortation o Mat. 15. 22 c. Vse 3. Consolation Coherence Obser 1. Prayers of others to be desired a Phil. vers 22 b 2. King 19. 4 c Hâ—st 4. 16. d Dan. 2 18. f Gen. 20. 7. g Iob. 42. 8. h Iames 5. 14 Reasons 1. Testifiâ—ation of the earnestnes of our desire 2. Acknowledgement of the communion of Saints 3. Sence of our owne weakenesse 4. Maintaining of mutuall loue i Exod. 8. 8. k 1. Sam 15. 25 l Act. 8. 24. Who are to desire others prayers * §. 144. Reasons m Iob 34. 19. Simile n 1. Cor. 12. 18 c. Of whom prayer is to be desired Not of the dead Arguments for praying to the dead answered Bellarm. de Sanct. Beat. lib. 1. ca. 19. a Gen. 48. 16 b 32. 24. c Mal. 3. 1. d Iob 51. Expounded * Quamuis haee verba non videantur coÌ„uincere quia non sunt ipsius scrip toris libri sed Eliphaz amici Job tamen ideo couincuÌ„t quia indicant tunc fuisse consuctudinem c. e Exod. 32. 13. * Legimus viuentes à viuentibus inuocatos ergo licebit etiam nunc inuocare cosdam sanetos cum Christo regnantes * §. 45. c. Who are especially to be prayed for f 1 Cor. 9. 2. Ministers are especially to be praied for g Acts 12. 5. h 15. 40. i Mat. 9. 38. Reasons 1 A Ministers calling most excellent k Heb. 13. 17 2 Most difficult l 2 Cor. 2. 16. b Ezek. 2. 1. c Acts 14. 15. d Exod. 3 4 e Ier. 1. 6 f Ion. 1. 3. g 2 Kin. 2. 9 Ministers are most opposed against h Mat. 4. 1 c. i Zac. 3. 1 k Luke 22. 31 l Zach. 13. 7. m 1 Kin. 22. 31 4 The fall of Ministers most dangerous Simile n Gal. 2. 12 13 o 2 Pet. 2. 1 2. Vse Exhortation to pray for Ministers p 2 Cor. 6. 11 13. 3. Obseru Ministers haue no ability of themselues a 2 Cor. 3. 5 6 b Iohn 15. 5 c 1 Cor. 15. 10 d 3. 7 * §. 152. Reasons Vse 1 e 2 Cor. 10. 4. f i Cor. 4. 7. 4. Obseru 5. Obseru g Acts 4. 29. Reasons Ioh. 21. 15 c. Eph. 4. 12 13. h Tim. 4. 16. i 1 King 3. 5. k Eze. 3. 18. l 2 Cor. 1. 11. m 1 Thes 5. 13 n Mic. 2. 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o Mat. 10. 19 p 1 Cor. 1. 5 q Col 4. 3 r Mat. 5. 15. 6. Obseru A faculty of speaking is needfull for Ministers Å¿ 1 Tim. 3. 2. t Exod. 4. 10. u Ier. 1. 6. Reason r Rom. 10. 17. Isa 57. 10. St Paul had excellent vtterance a Acts 14. 12 b 2 Cor. 11. 6 Expounded c 1 Cor. 2. 1. d Verse 4. e Acts 24. 25. f 26. 28 Why Paul desired vtterance Obser 7. Gifts bestowed still to bee prayed for Simile Obser 8. Ministers must preach distinctly and audibly g Isa 40. 9. h Isa 58. 1. i Ier. â— 2. k Prou. 1. 20. 9. 3. Reason l 2. Cor. 6. 11. m Isa 58. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obser 9. Boldnesse needfull for Ministers b Ier. 1. 17. c Ezec. 2. 6. d Mat. 1. 22. e Mat. 5. 6. 23. f Luke 1. 17. Mat 11. 14. g Act. 4. 13. Reason h Ier. 1. 17. Ezec. 2. 6. Wherin boldnesse is to be manifested See more of this point §. 182. i Act. 20. 27. See more of this point §. 183. * Gal. 1. 10. k Titus 2. 15. l Mat. 14. 4. m 23. 13 c. a Heb 12. 2. b Rom. 1. 16. c 2. Tim. 1. 8. d Ier. 1. 17. Ezec. 2. 6. e 2. Cor. 3. 12. * 1. Pet. 4. 15. f Dan. 3. 17. Obser 10. The end to be aimed at by Ministers is to edifie others g 1. Cor. 12. 31 h 14. 12. Reason k 1. Cor. 10. 33 l Rom. 15. 3. Obseru 11. Things knowne to be made knowne Gal. 1. 15. c. Iohn 15. 15. m Mat. 10. 27. n 2. Tim. 2. 2. Reason o Mat. 25. 30. p Num. 11. 28. 29. q Act. 26. 29. Obseru 12. The Gospell is the proper obiect of preaching * Treat 2. part 5. §. 4. pag. 165. a Mar. 16. 15. b Rom. 10. 15. Reason c 1. Cor. 1. 21. d Rom. 1. 16. e Gal. 3. 24. * Treat 2. part 5. §. 4. 5. c. Obseru 13. The Gospell is a mystery f 1. Cor. 4. 1. g Ephes 3. 4. h 1. 9. i Maâ—ke 4. 11. k 1. Tim. 3. 9. l 1. Tim. 3. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacris initiari 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 necesse est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Steph. ex Eustath Mysteria ergo sunt arcana sacra m 1 Cor. 2. 8. 9 n Ephes 3. 3. o Ephes 3. 5. p Ephes 3. 10. q Eph. 1. 17. 18 q Rom.
not praying for those who are apparantly reiected 382 44 Of iudging the sinne against the Holy Ghost 382 45 Of the persons who are to be prayed for 383 46 Of the order of praying for others 385 47 Of praying for Saints 386 48 Of praying for Magistrates 387 49 Of praying for friends 387 50 Of praying for strangers 388 51 Of praying for enemies 389 52 Of mens failing in prayer for others 389 53 Of the things which we are to pray for in the behalfe of others 392 54 That Gods will not knowne is no sufficient cause to hinder prayer for others 393 55 Of imprecations against ones selfe 394 56 Of the persons against whom imprecations may be made 396 57 Of the vnlawfulnesse of vsuall imprecations 397 58 Of the Popes manner of cursing 398 59 Of Thanksgiuing 399 60 Of the person to whom all thankes is due 400 61 Of the difference of thankes giuen to God and men 400 62 Of the Mediator in whose name thankes is to be giuen 401 63 Of the matter of Thankesgiuing 402 64 Of the spirituall blessings for which thankes is to be giuen 403 65 Of the temporall blessings for which thankes is to be giuen 404 66 Of giuing thankes for remouing euils 405 67 Of giuing thankes for crosses 406 68 Of the proofes of Scripture applied to particular occasions of thanksgiuing 407 69 Of the abundant matter of thankesgiuing 409 70 Of their blindnesse who can see no matter of thankesgiuing 415 71 Of mens failing in the extent of thankesgiuing 416 72 Of the time of giuing thankes 418 73 Directions for thankesgiuing 418 74 Of mentall prayer 421 75 Of vocall prayer 422 76 Of sudden prayer 423 77 Of composed prayer 424 78 Of preparation before prayer 424 79 Of conceiued prayer 426 80 Of prescribed prayer 427 81 Direction to conceiue a prayer 429 82 Of publike prayer and of the Ministers function therein 429 83 Of the peoples consent in publike prayer 431 84 Of the place of publike prayer 431 85 Of vnanimitie in publike prayer 433 86 Of vttering publike prayer with an audible voice 433 87 Of praying in a knowne tongue 434 88 Of the aberrations contrary to praying with vnderstanding 434 90 Of vniformitie in publike prayer 435 91 Of motiues to publike prayer 436 92 Of priuate prayer 437 93 Of prayer in a family 437 94 Of secret prayer 438 95 Of extraordinary prayer 440 96 Of the signes of extraordinary ardencie 441 97 Of teares in prayer 442 98 Of extraordinary continuance in praier 443 99 Of the occasions of extraordinarie prayer 445 100 Of the sundry kinds of Fasts 446 101 Of the difference betwixt a religious Fast and other Fasts 448 102 Of forbearing to eate and drinke in the time of a Fast 449 103 Of forbearing other things beside food in a Fast 451 104 Of the occasions of a Fast 454 105 Of set times of Past 455 106 Of the continuance of a Fast 456 107 Of Supplication the most principall end of a religious Fast 459 108 Of examination another end of Fasting 460 109 Of Humiliation a third end of Fasting 461 110 Of Mortification a fourth end of Fasting 462 111 Of Fasting now vnder the New Testament 463 112 Of Vowes 464 113 Of the things which concurre to the making of a lawfull Vow 466 114 Of publike and priuate Fastes and Vowes 467 115 Of motiues to extraordinary prayer 469 116 Of the neglect of extraordinary prayer 470 THE THIRD PART The time of Prayer § 117 OF praying alwayes pag. 471 118 Of praying euery day 473 119 Of the fittest times for daily prayer 474 120 Of constant keeping our set times of prayer 475 121 Of Canonicall houres 476 122 Of neglecting times of Prayer 477 123 Of praying in all affaires 478 124 Of continuall Eiaculations 479 125 Of giuing thankes alwayes 480 THE FOVRTH PART The ground of Prayer § 126 OF the meaning of this phrase in the Spirit pag. 481 127 Of the work of the Spirit in prayer 482 128 Of the meanes to pray aright in the Spirit 485 129 Of prayer comming from the spirit of a man 486 130 Of discerning whē we pray in the spirit 486 THE FIFT PART The helpe of prayer § 131 OF watching vnto prayer pag. 488 131 Of Popish Night-vigils 489 132 Of superstitious watching for Christs comming 490 133 Of watching both in body and in spirit 491 134 Of the causes of drowsinesse 492 135 Of going drowsily to prayer 493 136 Directions for watchfulnesse 494 THE SIXTH PART The meanes of preuailing by prayer § 1 37 OF perseuerance pag. 496 138 Of the things which we are to aske with all perseuerance 497 139 Of the difference betwixt praying alwaies and with all perseuerance 498 140 Of the difference betwixt perseuering and much babbling in prayer 499 141 Of holding out in prayer 500 142 Of the reasons of perseuerance 501 143 Of the damage of not perseuering and aduantage of perseuering 502 THE SEVENTH PART The persons for whom prayer is to be made § 144 OF desiring the help of others prayers pag. 503 145 Of motiues to desire others prayers 504 146 Of the difference betwixt desiring other mens prayers making them Mediators 505 147 Of those who vse or refuse to aske the help of others prayers 505 148 That none is too good to seeke the helpe of anothers prayer 506 149 Of praying to the liuing onely 507 150 Of the Papists arguments for praying to the dead 508 151 Of praying for Ministers 509 152 Of motiues to pray for Ministers 510 153 Of the things which are to be prayed for in the behalfe of Ministers 513 154 Of Ministers inability in themselues 513 155 Of praying for ability in Ministers 514 156 Of vtterāce what is here meant therby 516 157 Of a Ministers ability to vtter what he conceiueth 517 158 Of Pauls gift of vtterance 518 159 Of praying for gifts bestowed 519 160 Of opening the mouth 520 161 Of deliuering the Word distinctly and audibly 521 162 Of a Ministers boldnesse in preaching 522 163 Of the things wherein boldnesse is to bee shewed 524 164 Of ioying courage wisdom together 529 165 Of Ministers seeking to edify the Church 525 166 Of making knowne what we know 526 167 Of preaching the Gospell 528 168 Of the mystery of the Gospell 528 169 Of searching into the depth of the Gospell 530 170 Of the meanes of vnderstanding the mystery of the Gospell 531 171 Of the cause of errors about the Gospel 531 172 Of mans preferring other mysteries before the Gospell 532 173 Of well discharging a mans office 533 174 Of Ambassadors of the Word 535 175 Of the dignitie of the Ministery 537 176 Of the respect of due to Ministers 537 177 Of despising Ministers 538 178 Of the incouragement of Ministers against their despisers 539 179 Of Ministers walking worthy their place 539 180 Of Ministers faith fulnesse 540 181 Of holding close to Gods message 540 182 Of declaring Gods whole will
them lying wonders §. 17. Of Satans power ouer Mans will 2. COncerning Mans will the Diuell cannot simply and directly force it to yeeld to any thing for this is against that nature which God hath giuen to the will Take away freedome from the will and ye cleane destroy the will it selfe Therefore God in conuerting a sinner forceth not his will but worketh in him to will Obiect Satan bringeth the will of naturall Men to his bent Answ This he doth partly by faire allurements and partly by fearefull terrors by some externall meanes or other hee moueth the will to yeeld vnto him All at all times yeeld not vnto him If hee could force the will hee would draw all to his bent §. 18. Of Satans power ouer Mans heart 3. COncerning Mans heart it is as a bottomelesse pit of an vnsearchable depth deceitfull aboue all things to search it and simply to know the secret is aboue the reach of nature it is one of Gods incommunicable properties to bee a searcher of the heart Hereby Nâ—thanael gathered that Christ was the Sonne of God Obiect Most of the Diuels temptations be framed according to the inward disposition and secret intents of mens hearts Answ Though certainly he know them not yet very shrewdly can be gesse at them and that not only by their outward speech behauiour and carriage which he espieth more narrowly then all the men in the world can but also by the inward humors temperature and disposition of the body which being a spirit he discemeth as easily as the outward behauiour §. 19. Of Satans power in foretelling things to come 4. COncerning things to come a simple foretelling of them without any helpe at all from naturall causes signes effects and the like is also aboue nature God prooueth himselfe to bee the true Iehouah hereby Hereby he gaue testimony to his Prophets to be sent of him and guided by his Spirit Satan cannot do this Obiect Satan and his instruments haue foretold many things to come as when hee appeared to Saul and the diuining Mayde yea God implieth that they may Answ Such things they may foretell as by naturall causes or signes may bee collected or coniectured or which by God haue any way beene reuealed The Diuell is admirably and extraordinarily skilfull and experienced in all the causes of nature and can draw one consequence vpon another As if one linck of a long chaine being in a deepe well appeare but a little aboue water by it he can draw vp linck after linck and so at length the bucket it selfe out of the water which otherwise could not haue bin seene Also he diligently marketh all the secrets which God reuealeth euen so soone as they are reuealed and so may seeme to foretell of himselfe inch things as God foretold There was very great probabilitie of that which the Diuell told to Saul the things which the diuining Maide such other foretold might be such as were gathered by some vnknowne natural causes That which God implieth of false Prophets may be meant of meere coniectures or of some such instances as are heere named §. 20. Of the extent of Satans power 3 FOr the third the extraordinary power of the Diuel consisteth in this that he can do any thing whatsoeuer is in the compasse of nature and may be effected by naturall meanes For example he can violently moue the ayre and cause tempests and stormes he can inflame the ayre and cause thunder and lightning yea and extraordinary fire to fall downe he can exceedingly trouble the Seas and cause such waues and billowes to arise as shall swallow vp ships and men he can cause waters to swell ouer the bancks and so make great breaches On earth he can cause earth-quakes he can throw downe the strongest buildings and roote vp the best setled trees and mooue all things hee can carry and hurry vp and downe euen in the ayre the bodies of men and beastes yea hee can enter into them and make them with violence rush and runne headlong hither and thither hee can cast them into the fire and water grieuously vexe and torment them and inflict sore diseases vpon them he can possesse them make them lunatick dumb deafe blinde make them foame and roare out and all to rent them he can stirre vp wrath pride couetousnesse lust and the like passions in men he can know the disposition of men and accordingly lay baites for them or bring them vnto baits hee can darken mens vnderstanding and cause much trouble and anguish in their soule and conscience yea so much as they cannot endure it but are brought to make away themselues hee can incense man against man Kingdome against Kingdome Subiects against Princes Princes against subiects and so cause quarrels warres treasons rebellions oppressions murthers c. Many more strange mischiefes can he worke which for kinde are extraordinarily wonderfull and for number innumerable §. 21. Of the power of euill Angels compared to good 4 FOr the fourth if comparison be made betwixt the Diuels and the good Angels to whom at their first creation they were equal in power it is euident that their power is somewhat lessened by their fall For whensoeuer there was any opposition betwixt good and euill Angels the euill were alwayes foiled they could not stand against the good But in comparison to other creatures they still retaine so much power ouer them as their power cannot appeare to bee any whit diminished by their fall but that still they remaine to be as powerfull to doe mischiefe as they were before to doe good for all other creatures except the good Angels are not able to withstand their might and fury §. 22. Of the restraint of Satans power 5. FOr the fift though the word heere attributed to the Diuels doe properly signifie a libertie to doe as one list yet it may not nor cannot be denied that that power which is giuen them is so limited and restrained by an higher and superiour power euen the power of God that they cannot as they list themselues exercise the vttermost of their power and doe what they are able to doe if they were not held in Fitly may I apply that to the Diuell which is said of the Sea that God hath set barres and doores before him and said Hither to shall hee come and no further In this respect they are said to bee deliuered into chains and reserued in euerlasting chaines By which phrases is implied that the Lord dealeth with Diuels as men vse to doe with curst madde ban-dogges which will flye at the throate of euery one with whom they meete they tye and chaine them vp for feare of doing hurt For proofe hereof note what God said to the Diuell vnder the Serpent e Thou shalt bruise his heele by which phrase is implied a
loueth he chasteneth The ends which God aimeth at in correcting his children and the fruits which answerably issue from thence whereof we haue heard before euidently demonstrate that the troubles of the righteous are no fruits of Gods wrath but rather of his loue Yet a wonder it is to see how many are deceiued with this diabolicall suggestion and they not onely profane and wicked men but euen deare Saints of God while the crosse lieth vpon them as Dauid The reason is because at that time Sence worketh more then Faith Wherefore for the auoiding of this assault we must let faith haue the predominancy and highest rule in vs euen aboue reason and sence we must walke by faith and not by sight Faith resteth on Gods word and beleeueth what it saith though sence contradict it neuer so much Now the word of God affirming that God correcteth whom hee loueth if faith beare sway in vs it will perswade vs that in our greatest troubles God loueth vs and in loue bringeth those troubles vpon vs. Wherefore for the strengthening of our faith let vs oft meditate of the consolations of the Scripture §. 26. Answer to Satans suggestion of the many troubles which Gods loue causeth Suggest THe Diuell to shew that he careth not which way he preuaileth so he preuaile any way hath a contrary fetch Hee will grant indeed that God scourgeth euery sonne whom he loueth but with all addeth that the more God loueth any â—he more troubles he bringeth vpon them and therefore inferreth that the Gospell of peace is so farre from being a meanes to defend vs from trouble that it is the cause of much trouble and therefore the best way to be free from trouble is to bee without the Gospell of peace Thus was Dauid tempted yea thus were the Israelites hearts hardened against God in Iereâ—â—ahs time Answ It is false that the more God loueth any the more he scourgeth them For as Gods wisdome moueth him to correct his children so his loue moueth him to moderate his correction Besides the inference that therfore reconciliation with God is no good remedy against troubles is vnsound and absurd for assurance of our reconciliation with God sweetneth all troubles But for a more full answere to this suggestion note these foure points concerning the benefit of our peace with God in the case of afflictions 1 That it keepeth many iudgements from vs which fall vpon the wicked yea which otherwise would fall on vs. 2 That it alters the nature of all troubles which befall vs. 3. That by it wee are assisted and supported in all 4. That by reason thereof we shall be deliuered and freed from all These 4 coÌ„fortable points I wil distinctly proue because by them al the euil suggestioÌ„s of Satan may be answered 1 For the first obserue the threatnings in Gods word and ye shall find them made against such as hate God and are hated of him Reade the 26. chap. of Leuit. and the 28 of Deut. There Gods curses are denounced against the wicked but his blessings promised to the righteous reade the 91 Psal where Dauid expresly confirmeth this point and sheweth how they which trust vnder the shadow of the Almighty and so haue peace with him are deliuered from many troubles Note the Histories of the Iewes vnderidolatrous and wicked Kings and vnder religious and good Kings God being forsaken by them brought many calamities vpon them but being loued of these deliuered them from many which their enemies intended against them Yea when generall iudgements were brought vppon the Land God sent forth one to marke those whom hee loued that they might bee spared in the iudgement The reason is cleare for it is sinne which causeth the most grieuous iudgements Now the Gospell of peace being a meanes to mooue God to for giue vs the sinnes which wee haue committed and to moue vs to forsake our sinnes and to seeke to please him it must needs be a meanes to keepe vs from many iudgements which otherwise would fall vpon vs. Besides it keepeth vs from a reprobate sence whereunto the heathen were giuen and the Iewes after they had lost their peace with God from despaire whereunto Iudas fell and from hell fire which shall torment wicked men These of all are the most wofull iudgements and from these doth the Gospell of peace wholy free men Here note what an egregious point of folly it is to feare to please God for feare of troubles as if a man should feare to put on shooes left his shooes should cause stones to lie in his way yet many feare to be at peace with God because it maketh men to hate reuile reproach scorne wrong and persecute them not considering that Gods wrath is infinitely greater then mans Are they not like the fish that leapeth out of the warme water into the flaming fire Or rather like selfe-murtherers who to free themselues from some momentany anguish in this world cast themselues into hell torments which is endlesse and easelesse §. 28. Of the nature of the Saints affliction 2 FOr the second the afflictions which befall the righteous are called chastisements and corrections euen such as tender Parents lay vpon their deare children to shew that the nature of them is altered the sting is pulled out the curse is remoued so that although the originall ground of all afflictions was sinne and they first iâ—vengeance executed for sinne yet now inflicted on thâ— Saints they are not vindictâ—ue for reuenge but ratheâ— medicinable for Physicke for Christ hath paid the fulâ— price and ransome for all our sinnes he hath endured the full punishment for them and left nothing to be by way of expiation endured of vs. Obiect The Saints are punished for sinne as Dauid Answer True it is that God taketh occasion from sinne to punish his children but not in vengeance for the sinne committed which is past but for a warning to make them the more carefull and watchfull ouer themselues for the time to come And herein lieth a maine difference betwixt the punishment of a Iudge and a Father a Iudge respecteth the fact past if it be against the Law though the delinquent partie be neuer so penitent and though there bee neuer so great hope of his amendment yet hee denounceth the sentence of Law against the Malefactor but if a father be verily perswaded that his child will neuer commit the like trespasse againe which he hath committed assuredly hee would remit the punishment but when hee correcteth it is to preuent the like in the time to come God carrieth himselfe as a Iudge to the wicked but as a Father to the Saints his corrections are for their instruction not for their destruction As God aimeth at his childrens good and profit in correcting them so also hee giueth them a sweete taste of the good they receiue thereby which maketh them acknowledge as much
is impossible that God should lie wee might haue strong confidence Secondly they doe as it were visibly set before our eyes the sacrifice of Christ which is the ground-worke of our Faith so as in and by them Iesus Christ is euen crucified among vs. The Apostle noteth that Abram after he beleeued receiued the signe of circumcision withal rendreth the reason because it was a seale of the righteousnesse of the Faith which he had therefore it serued to the confirmation and preseruation of his Faith To this end Philip baptized the Eunuch after he beleeued Vse God in wisedome hauing ordained these meanes to cherish our Faith we ought to bee conscionable in a frequent vse of them otherwise shall we shew our selues rebellious against GOD and iniurious to our owne soules §. 67. Of prayer for increase of Faith 2 PRayer is that meanes which God hath appointed to obtaine all grace all strength of grace yea and a blessing vpon all his ordinances as I will after shew so that it must needs in that respect be a notable preseruatiue of Faith Besides by prayer wee make our selues after an holy manner familiar with God and so haue more and more euidence of Gods loue and fauour to vs whereby our Faith must needs be much strengthened When Satan desired to winnow the Apostles what meanes did Christ vse to preserue Peters Faith I haue prayed saith he to Peter for thee that thy Faith faile not Thereby Christ also teacheth vs what we must do to preserue our Faith After that once Faith is bred in vs in Faith we may pray that it faile not but we cannot so pray to get Faith A man that heareth the sweet promises of the Gospel and withall heareth that Faith is that meanes whereby the benefit of them is receiued may earnestly wish for Faith and desire God to giue it him but in Faith which yet he hath not he cannot pray for Faith as after he hath it he may for the preseruation of it therefore faithfull prayer is a proper meanes to cherish keepe strengthen and increase Faith §. 68. Of well vsing Faith THe last point obserued out of this exhortation is How Faith may be well vsed The Apostle doth not simply say Take Faith but addeth this resemblance shield saying Take the shield of faith teaching vs thereby that we must vse Faith as souldiers vse their shield I shewed before how souldiers vse to hold out their shields against all the assaults and weapons of their enemies to keepe themselues safe they vse to lie vnder their shields and so couer and defend their bodies thus must we shelter our soules by Faith holding it out against all spirituall assaults and as I may so speake lie euen vnder it This in general is done by resting on Gods promises which are the ground-worke and rocke of our Faith For by true Faith we doe not onely giue credence to the truth of Gods promises but also trust to them and build vpon them assuring our selues that they shall be effected to our good and so remaine secure whatsoeuer fall out This vse is to be made of Faith both in prosperity and in aduersitie §. 69. Of the vse of Faith in prosperity IN prosperity Faith hath a double vse 1 It maketh vs acknowledge that it is the Lord which hath so disposed our estate as Salomon did saying The Lord hath made good his word c. For Faith hauing an eye to the promises of God and exercising it selfe about them when any good thing falleth out it attributeth and applyeth it to such and such a promise and so acknowledgeth it to be brought to passe by the word and prouidence of God 2 Faith maketh vs rest vpon God for the time to come that all shall goe well with vs as Dauid did For it maketh a man thus to reason God hath made many faithfull promises neuer to faile or forsake them that trust in him He hath hitherto made good his word to me He still remaineth the same God true and faithfull I will therefore trouble my selfe with vndue feares I feare no euill but beleeue that it shall euer go well with me Hereupon also faithfull parents exhort their children to trust in God yea quietly they commend their owne soules into Gods hands and commend their children to Gods prouidence and that vpon this ground exhorting them also to depend on God as Dauid did 1 Chr 22. 11. and 28. 9. For faith hath eyes whereby it doth after a maner see that to be true which yet it seeth not §. 70. Of the vse of Faith in aduersity IN aduersity it hath also a double vse 1 It vpholdeth vs in the present distresse when else we know not what doe instance Dauid 1 Sam. 30. 6. and Iehosaphat 2 Chr. 20. 12. 2 It moueth vs patiently to waite for deliuerance for God hauing promised to giue a good issue Faith resteth vpon it euen as if it were now accomplished Thus in generall we see how Faith hath his vse alwaies in all estates §. 71. Of oft calling to minde Gods promises I Will furthermore particularly shew how we come to shelter our soules vnder Faith For this two especiall things are requisite 1 A faithfull remembrance of Gods promises 2 A wise and right application of them For the first Dauid h hid Gods promises in his heart thus it came to passe that those promises vpheld him in his trouble and he receiued admirable comfort by them Assuredly if the beleeuer doe call to mind Gods promise of succour and redresse in his distresse it will quiet him for the time and make him rest in hope till he enioy the accomplishment of that promise While a beleeuer well remembreth and duely considereth what great and excellent promises are made how mighty faithful and mercifull he is that made them hee thinketh that the world may be as soone ouerthrowne as his Faith But the letting of Gods promises slip out of his memory is that which maketh him faint The Apostle hauing secretly intimated vnto the Hebrewes their fainting declareth the cause thereof by telling them they forgat the consolation for that which is not remembred is as not knowne Now Gods promises being the ground and very life of Faith what vse of Faith can there be if Gods promises be vnknowne or which for the time is all one not remembred As a lamp wil soon be out if oyle be not continually supplyed so Faith if it be not nourished with continuall meditation of Gods promises will soone faile Vse By way of exhortation let vs be stirred vp to search Gods word where his promises are treasured vp and note what promises are there made for our comfort and encouragement yea let vs vse the helpe of others especially of those to whom God hath giuen the tongue of the learned yea among and aboue all others of them whom God hath
12. Of the neede of Hope in regard of our owne weakenesse 4 VVE haue need of Hope in regard of our own weakenesse for we are very prone by nature to thinke that God forgetteth vs and remembreth not his promises made to vs if at least it be a long time before he accomplish them or if he bring vs to any streights and seeme to hide his face from vs. Dauid was herewith sorely tempted it made him cry out and say How long wilt thou forget me O Lord for euer How long wilt thou hide thy face from me But what vpheld him himselfe sheweth that it was his hope For in the same Psalme he saith I trust in thy mercy It is the office of Hope in this respect to make vs hope aboue hope as Abraham and against sence as Iob. Thus we see that hope is so needfull as there is no liuing in this world without it herein is the prouerbe verified If it were not for hope the heart would breake §. 13. Of getting and preseruing Hope LEt vs therefore in the next place obserue how it may be first gotten secondly preserued thirdly wel vsed 1 It is gotten by the same meanes that faith is for it is the daughter of Faith The meanes which beget faith do immediatly hereupon beget hope 2 It is preserued by two meanes especially 1. By a due consideration and ful perswasion of Gods properties which make vs patiently abide for the accomplishment of his promises 2 By a faithful remeÌ„brance of Gods former dealings Foure speciall properties of God are for this purpose to be obserued 1. His free grace 2. His infinite power 3. His infallible truth 4. His vnsearchable wisdome For being in our hearts perswaded by faith First That the same grace which mooued God to make any gracious promise will further mooue him to accomplish it And secondly That hee is able to doe it And thirdly So faithfull that not a word which he hath said shall fall to the ground Yea and fourthly That he is most wise in appointing the fittest times and seasons for all things so as may most make to his owne glory and his childrens good we are thus brought to waite and to continue waiting on God without prescribing any time to him till he hath actually performed what he faithfully promised §. 14. Of Experience nourishing Hope GODS former dealings both with others and also with our selues being faithfully remembred worke such an experience as cannot but bring forth Hope For this experience doth euidently demonstrate what God is willing and able to doe Hereby was Dauids Hope much cherished and strengthened This meanes doth St Iames vse to strengthen the hope of Christian Iewes bringing to their memories Gods dealing with Iob. For this end we must acquaint our selues with the Histories of former times especially such as are recorded in the holy Scriptures for Whatsoeuer things are written afore time namely in those Scriptures are written for our learning that wee thorow patience and comfort of the Scriptures might haue Hope It is also good to be acquainted with other Ecclesiasticall Histories but especially to obserue Gods dealings in our owne times The experience which most of all bringeth forth Hope is that which we haue of Gods dealing with our selues whereof we haue two notable examples one of Iacob Geâ— 32. 10. The other of Dauid 1 Sam. 17. 37. For this end we are well to obserue and remember all those gracious fauours which God from time to time vouchsafeth to vs and not carelesly let them slip at the time present nor negligently forget them in the time past The Israelites in the wildernesse failed in both these They vnderstood not Gods wonders while God was doing them neither afterwards did they remember the multitude of Gods mercies This was the cause that they could not waite till the time appointed for their entring into Canaan was come but fainted and fell in the Wildernesse §. 15. Of meditating on the end of Hope TO these may be added as a further meanes to vphold and cherish Hope a serious and frequent meditation of the end of our Hope namely that rich and glorious inheritance which Christ hath purchased for his Saints and God hath promised vnto them Much might be saide to amplifie this point but I will referre it to the priuate meditation of the Reader and let it the rather be meditated of because we see the hopes of worldly men to be sustained with matters which are no way comparable herevnto Obserue what their hope is in earthly things which are very vncertaine The husbandman waiteth for the fruite of the earth and hath long patience for it vntill hee receiue the former and the latter raine As the Husband-man so the Souldier the Marriner the Merchant who not Their hopes make them vnter much and send themselues forth to great dangers yet oft they faile of their hopes Shall Christians of all others cast away their Hope the end whereof is more excellent then all things in Sea and Land which also they are sure to receiue if they faint not Cast not away your confidence which hath great recompence of reward §. 16. Of the resemblance betwixt Hope and an Anchor 3 THe vse of hope may fiâ—ly be set forth by that other metaphor whereunto Hope is resembled namely an Anchor Heb. 6. 19. 1 It must be cast vpon a sure ground If an anchor becast into a bottomlesse sea where is no ground or on quick sands which are no sure ground it is of no vse the shippe may be tossed vp and downe and suffer wracke for all that The onely sure ground of hope is Gods promise reuealed in his Word That this is a most firme ground cannot bee doubted of vnlesse the goodnesse power and faithfulnesse of God be called into question For as God himselfe is so is his Word faithfull and true sure and certaine nothing more firme and stable Till heauen and earth perish one iot or title of Gods word shall not scape till all things be fulfilled Dauid cast the anchor of his hope vpon this ground We are therefore to acquaint our selues with Gods manifold promises 2 It must be fast fixed on that sure ground If an anchor onely lie vpon the ground and be not fixed on it as good be without ground Then is hope fast fixed on Gods promise when his promise is stedfastly beleeued Faith maketh a way and entrance for hope Abraham first beleeued Gods promise and then waited for it First therfore labour for true and sound faith in Gods promises then will thy hope be sure and stedfast 3 It must oft be setled and fixed anew If an Anchor loose and slacken after it hath once been fastned a storme may cartie the shippe away where then is the benefit of the former fastening Our hope in regard of our owne weakenesse and the
turne their hearts can answer We beseech thee to heare vs good Lord but from the heart to pray for them euen when they wrong vs or while their iniuries are fresh in our memories as Christ and Stephen did is a rare matter so rare as few attaine vnto it witnesse that pronenesse which is in the best if not openly to curse and vse fearefull imprecations as the worser sort doe yet inwardly to wish and imagine many euils against them This desire of reuenge being one of the lusts of the flesh we must labour to maintaine a contrary lust of the spirit which is to loue our enemies and pray for them for The spirit lusteth against the flesh If we be led by the spirit we shal not fulfill the lusts of the flesh 2 If it be a breach of loue not to pray for our enemies how great a fault is it to refuse or forget to pray for those who neuer hurt vs because they are strangers vnknowne and as men thinke they no whit beholding vnto them Is this for Gods sake Christs sake conscience sake and loue sake without respect of persons to performe this duty If such knew the benefit of Prayer they would bee glad to pertake of the benefit of their prayers who neuer knew them Is it not then good reason that strangers whom they neuer knew should al 's pertake of the benefit of their Prayers 3 If to forget strangers be such a fault how monstrous inhumane and vnnaturall a thing is it to negle◠this maine duty of loue wherein we may doe so much good and not performe it for those to whom wee are bound by particular and peculiar bonds not onely some kinsfolke afarre off countrey-men fellow-citizens townes-men parishioners neighbours friends and such like but many which are very neere of blood of one and the same family bedfellowes with the like neuer pray one for another Not husbands and wiues parents and children brothers and sisters with the like many Parents other wise prouident for their children faile in this maine point whereby it commeth to passe that their prouidence faileth of the issue desired and expected The Apostle saith If there be any that prouideth not for his owne he denyeth the faith and is worse then an Infidel What is he then that prayeth not for his owne shall not Diues rise vp in iudgement against such who being in hell prayed that Lazarus might goe to his fathers house and to his brethren to testifie vnto them lest they also should come into that place of torment 4 The very heathen could say that a mans countrey is to be preferred before his family publike persons before priuate yet many who professe themselues Christians are very vnmindfull of the Church and Common-wealth where they liue neuer calling vpon God for Ministers and Magistrates May we not well thinke that this is one cause why there are so few good why such corruptions in both assuredly if God were faithfully earnestly instantly called vpon we should haue more store of better 5 In the last place what may we thinke of those who pray not for the Saints all of whom aboue al other ought to be prayed for can the loue of God be in such But then what of such as are so farre from praying for any of them as they curse them wish all euill against them in this respect because they are Saints and vpright in heart there be husbands that curse such wiues parents such children maisters such seruants Magistrates such subiects Ministers such people and so on the other side wiues such husbands children such parents c. So also brothers such brothers kinsmen such kinsmen neighbours such neighbours c. Well may wee thinke that they who thus hate whom God loueth and curse whom God blesseth are neither loued of God nor shall receiue blessing from him vnlesse they thorowly repent The Apostle saith pray for all Saints among Saints excluding none at all they curse all Saints euen those that are by outward bonds neerest knit vnto them This their bitter spite against Saints whom otherwise they could loue if they wee not Saints argueth that they haue no part or fellowship in the body of Christ nor in other priuiledges of the Saints §. 53 Of the things which we are to pray for in the behalfe of others FOr the things which wee are to aske in praier for others in generall they are whatsoeuer we may aske for our selues for proofe whereof obserue the forme of the Lords praier in euery petition where we aske any thing for our selues we include others we aske bread for others giue vs our daily bread so likewise forgiuenesse of sinnes freedome from temptation and deliuerance from euill Here therefore I might runne ouer againe al those particular points which were before deliuered concerning good things whether temporall spirituall or eternall to be praied for and euill things whether euill of fault or euill of punishment to be prayed against and apply them to prayers made for others but that heedeth not onely here obserue this generall rule that according to the needes of others are prayers to be made for them 1 If they be not called pray that they may be conuerted no doubt but Christs prayer on the crosse was the cause that so many Iewes after his death were conuerted The like may be said of Steuens praier 2 If they be called pray that they may be established and grow in grace as Saint Paul did 3 If they haue sinned pray that their sinnes may be forgiuen 4 If they be sicke pray that they may be raised 5 If they be wrongfully imprisoned that they may be deliuered and so according to other needs §. 54. This Gods will not knowne is no sufficient cause to hinder praier for others Obiect THus may wee crosse Gods determined purpose by praying for those things which God doth not purpose to grant as to pray for a mans life when his time of departure is come Answ 1. The same might be obiected against praier for our selues and then what praier should be made 2 Gods reuealed will is the rule and ground of our praiers we are not to search into his secret counsell but whatsoeuer we find warranted in the word to pray for 3 In all praiers for others we must pray with limitation and subiection to Gods will there is nothing for which we can pray so absolutely in the behalfe of others as in our owne behalfe for we cannot know the estate of others so well as of our selues §. 55. Of imprecations against ones selfe THe fourth and last branch of Prayer is Expostulation or Imprecation against others which is a kind of Prayer whereby iudgement and vengeance is desired In handling this point I will shew 1 What the persons be against whom imprecations may be made 2 In what respect they may be made For the persons No man may pray against
in secret when and where no other man knoweth calleth vpon God surely maketh conscience of prayer and hath an honest heart though hee may haue much weaknesse and many imperfections or else hee would soone omit his course of praying in secret For what by-respect is there that should moue him to continue it vnlesse hee bee Popish and thinke that the saying of a few prayers in secret is a meritorious worke 3 This argueth a great familiaritie with God when a subiect vseth to goe alone to his Soueraigne it argueth much more familiaritie then when hee commeth with a petition in the company of others 4 It bringeth greatest comfort vnto a mans heart for such is the corruption of our nature that we cannot performe any holy exercise as we ought When we would do good euill is present with vs whereby it commeth to passe that the comfort of such holy exercises which wee performe in Church or house is taken away This maketh Christians to run to God in secret to humble themselues for the imperfections of their publike prayers Christians would much doubt and euen faint oftentimes if it were not for their secret prayers They which content themselues with Church and family prayers haue iust cause to suspect themselues 5 Such wiues children seruants and other inferiours which liue in any house vnder prophane gouernours that will not haue prayers in their families may by this kinde of prayer make supply thereof vnto their owne soules none can hinder secret prayer Obiect Wee can haue neither time nor place to pray secretly Answ Doe yee not finde many times and places to commit sinne so secretly as none can see you if you had as great delight in prayer as in sinne you would find time and place This kinde of prayer so neere as may be is to be performed so secretly as no other may know it lest the knowledge which others haue of it may minister occasion of inward pride Shut the doore saith Christ It is not meete to vtter secret prayer so lowde as any other should heare it §. 95. Of extraordinary prayer THe last distinction of prayer is ordinary and extraordinary All the forenamed kinds are ordinary therefore I shall not need to speake of it Extraordinary prayer is that which after an extraordinary manner euen aboue our vsuall custome is powred out before God This consisteth partly in ardencie of affection and partly in continuance of time The King of Niniueh required an extraordinary ardencie when hee commanded his people to cry mightily vnto God Wee haue a memorable example hereof in Moses who was so earnest in his prayer that rather then not haue his petition granted he desired to be rased out of Gods Booke Christs ardencie yet exceeded this it is noted that hee prayed earnestly with strong crying and teares Yea his ardency made his sweat to be as great drops of blood falling downe to the ground This ardencie is in Scripture set forth by diuers Metaphors as renting the heart crying striuing wrestling with God c. Though this ardency be an inward worke yet can it hardly containe it selfe within a man but as thunder which is an heate conceiued within a cloude because of the ardency of that inward heate bursteth forth and causeth lightning rumbling and raine so a vehement and earnest desire of the heart will some way or other manifest declare it selfe Many waies are noted in the Scripture whereby it hath beene manifested §. 96. Of the signes of extraordinary ardency 1 EXtraordinary distemper of the body Christs earnestnesse in prayer stroke him into an agony and caused his sweate to be turned into blood Nehemiahs ardency so changed his countenance as the King obserued it 2 Vnusuall motion of the parts of a mans body Annah so moued her lips as Eli thought shee had been drunken Salomon spread his armes abroad The Publican beate his breast Christ fell vpon the ground 3 Deepe sighes and grones My sighing is not hid from thee saith Dauid to God The sighes of the spirit are such as cannot be expressed 4 Loud crying Dauid roared all the day Christ cried with a loud voice 5 Often repeating and inculcating the same Petition Christ did once twice thrice returne to God in prayer saying the same words Paul prayed thrice that is oft against a temptation Note how Daniel doubleth and redoubleth his words O my God incline thine eares and heare open thine eyes and behold c. O Lord heare O Lord forgiue O Lord consider and doe it Defer not c. Abram praied sixe seuerall times together for one thing namely for mercy on Sodom 6 Teares these Christ powred forth So did the sinfull woman and the Israelites in such abundant measure that shee washed Christs feete with her teares they are said to draw water and powre it out before the Lord Peter is said to weepe bitterly §. 97. Of teares in Prayer TEares are the most vsuall signes of earnest and ardent Prayer in which respect they are powerfull with God Iacob had power ouer the Angell and preuailed for why He wept and praied Christ was heard in that which be feared For why He also offered vp prayers with teares Hezekiah wept sore and was heard Peters teares the sinfull womans teares Annahs teares the teares of Gods children at all times haue beene regarded and accepted Yea it is noted that God hath a bottle wherein he putteth the teares of his Saints and with great Emphasis saith Dauid Are they not in thy Booke there recorded to be remembred Obiect Esaus teares were no whit regarded nor the teares of the Israelites when they went to fight against Beniamin no nor Dauids teares when he prayed fasted and wept for his child Answ 1 Teares simply in themselues are no whit acceptable vnto God but as they are signes of true prayer Esaus teares were not such they rose from griefe of a worldly losse and from anger malice and indignation against his brother Secondly If any continue in sinne and repent not their teares are not regarded The Israelites had not repented of their owne sinnes and yet would take vengeance of their brothers sinne they wept because they preuailed not but they wept not because they repented not of their owne sinnes Afterwards when in token of their repentance they fasted and offered burnt offerings and peace offerings vnto the Lord and so wept the Lord heard them and they preuailed against Beniamin 3 Though God grant not that particular which by teares is craued yet may the teares be acceptable to the Lord as Dauids were Then are teares most powerfull and effectuall when they arise from compunction of heart for sinne committed against God as the teares of the sinfull woman and of Peter Nothing more moues the true Christian heart to melt and eyes
now he had forsaken that Citie In the fift moneth were not onely the Kings house and all the houses of Ierusalem but also the house of God that famous Temple which Salomon built burnt downe to the ground whereby the Lord declared that now his presence and protection was cleane taken away from them In the seuenth month Gedaliah was slaine This Gedaliah was appointed a Gouernour ouer that remnant of people which were left in Iudea after the greater sort of them were caried away captiues now when he was slaine euen all that remnant also was scattered none remained which was a further declaration of the extent of Gods wrath against them Thus God many waies manifesting his indignation against the Iewes they had iust cause euen with fasting to humble themselues all those times and because they felt the smart of euery one of those strokes all the time of of the captiuity they continued as there was iust cause their times of humiliation by fasting till the captiuity was ended but after that Gods fauourable countenance was turned to them again they left off those daies of fast Now the Papists can shew no such cause of their forenamed set fasts so as the example of the Iewes can bee no warrant to them 2 Obiect The same daies are obserued in our Church for fasting dayes Answ They are retained by vs onely as politicke and ciuill fasts for the better preseruation of flesh but maintained by them as religious fasts §. 106. Of the continuance of a Fast TO know the right and due continuance of a fast it is needfull to put difference betwixt a fast in whole and in part A fast in whole is such a fast as wee haue described wherein there is an vtter abstinence except in case of necessity from refreshing the body with any food at all A fast in part is when a man taketh some nourishment in the daies of his fast and this is when there is occasion of fasting longer then a man is able to forbeare all manner of sustenance for example a man of great vse whose death is a very great losse is strucken with a dangerous sicknesse and lieth betwixt hope and feare some weeke or more their issue being vnknowne his friends earnestly desirous of his life continue to fast and pray euery day till they see what issue the Lord will giue now because of the long continuance of such a fast euery day they take one meale to preserue the strength of their body The like fast may bee vsed when a City is besieged and the inhabitants inclosed by their enemies on euery side Now because such a fast may be long indured and the occasion thereof may bee longer or shorter no set time can be set for the continuance of it but onely that it bee ordered according to the occasion that God giueth As for the other more true and proper Fast a Fast in whole which was described * before and whereof we doe now especially speake a whole naturall day is a fitte time for the continuance of it Our naturall day consisteth of foure and twenty houres Of lesse continuance a Religious Fast as I take it may not be In the Law the day of a fast is called a Sabbath the time of a Sabbath must therefore bee allotted vnto it now a Sabbath containeth the seuenth part of a weeke which is foure and twenty houres Where Esther inioyneth a Fast of three daies shee mentioneth the night as well as the daies shewing thereby that the night must bee reckoned as a part of that day wherein a Fast is obserued In the space of foure and twenty houres onely one ordinary meale is forborne the Fast beginning at the end of one meale and when the Fast is ended another meale being taken but lesse then one meale in a Fast cannot be forborne This therefore is the shortest time which yet will appeare to be long enough if a Fast be rightly and duly obserued For the last meale which is taken before a Fast ought to be a very moderate spare meale so moderate as so soone as it is taken wee may without heauinesse drowsinesse and dulnesse set ouselues to examination meditation conference reading prayer and such like religious exercises in priuate as a preparation vnto the more solemne exercises to bee performed in a Fast Most meet it is that this preparation be in the euening and the Fast then to beginne From euen to euen saith the Law shall ye celebrate your Sabbath meaning a Fast So as immediatly after a spare supper all seruile workes of our calling laide aside the forenamed preparation is to beginne and continue so long as conueniently wee can sit vp euen longer and later then on other daies we vse to goe to bed Then after some sleepe is taken in the next morning rising sooner then ordinarily we vse to doe after some renewing of our preparation the rest of the time euen till the foure twenty houres from the beginning of our euening preparation be ended is to be spent in the solemne exercises of Religion appertaining to a Fast If a Fast be continued as hath been before set downe two whole dayes it is as much as our weake nature can wel endure without impairing the health and strength of our body Obiect Paul and they which were in the ship with him fasted foureteene dayes and tooke nothing Answ They are said to fast because being all that time in danger of their liues much perplexed and busied in sauing the ship they had no leasure to take one ordinary meale so as that was not a propper Fast but yet an extraordinary abstinence no more taken then was necessary to preserue life and therefore Paul fearing lest some of them might faint exhorted them to take some meate adding this reason This is for your health as for this phrase They tooke nothing it is but an hyperbolicall speech 2 Obiect Esther and the Iewes in her time fasted three dayes and three nights together Answ The Iewes liued vnder an hotter climate then we doe and in that respect could endure to fast longer then wee which liue in the Northerne and colder part of the world §. 107. Of Supplication the most principall end of a Religious Fast THe last point noted in the description of a Religious Fast concerneth those duties of Religion which are the end of a Fast and for our better fitting whereunto a Fast is vndertaken The most principall duty of all is supplication whereunto as subordinate to prayer may be added Examination humiliation mortification c. Because extraordinary prayer is the most especiall end of fasting I haue annexed fasting as an helpe thereunto for which I haue good warrant by the vsuall tenour of the Scripture which ioineth Fasting and Prayer together When the Prophets saw cause to vse extraordinary Prayer they were wont to call vpon the people to fast Sanctifie a Fast saith Ioel when
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
obseruance is to bee made of all things helpfull or hurtfull thereunto To this purpose tend those many exhortations which by Christ his Diciples are made to watch When Christ warned his Diciples of his last comming and when he was in his agony he bid them watch So Paul so Peter To this purpose also tendeth that patheticall speech of Dauid Awake my glory awake Viol and Harpe I will awake early §. 134 Of the causes of drowsinesse BOth body spirit are carefully to be rowsed vp because of our naturall pronenes to drowsines and heauinesse in body spirit two causes there be which cause bodily slumbering First debility and weaknesse of senses whence it is that young children and old folkes are more proane to slumbering then lusty strong persons Secondly abundance of vapours which stupifie the senses for fulnesse of meat and drinke whence those vapors arise make men sluggish and sleepy Answerable there be two causes which procure spirituall sleepinesse and slumbring 1 Weakenesse of the flesh as Christ implieth when he checketh his Disciples for their sluggishnesse saying The flesh is weake whereby it commeth to passe that by nature we are exceeding drowsie dull as to all good and godly exercises so especially to Prayer which is the best of all I neede not further proue this then by appealing to the conscience of euery one that vse this holy exercise Many are loath to goe about it many when they are at it fall fast asleepe as Eutichus I haue heard this direction prescribed when one cannot sleepe Say thy prayers and thou shalt sleepe it is commonly the direction of prophane persons spoken of sluggish prayers for if a man pray in the spirit with that earnestnesse which hee ought it will rather keepe him the longer from sleepe but yet it sheweth that men are commonly dull and drowsie in Prayer Our spirituall sluggishnesse maketh our hearts heauy and our eyes sleepy Againe our bodily sluggishnesse maketh our spirits more dull 2 Abundance of bye wandring vaine earthly wicked thoughts cares lusts and such other things which like vapours arise in our soules and which the Diuell also is very busie to cast into our hearts in time of prayer These adde much vnto our naturall dulnesse and drowsinesse so as in these two respects there is great neede of watchfulnesse §. 135. Of going drowsily to Prayer LIttle doe they consider the neede thereof who going to prayer are so farre from rowsing vp their spirits and bodies that they doe as it may seeme purposely set themselues to sleepe some compose themselues to such gestures as make them sleepe they hang downe their heads and leane them vpon their armes or hands they sit vpon seates or vpon the ground they close their eyes c Some neuer pray till they goe to bed and so sleepe preuenteth them some againe come immediatly from their pots and platters or from their worldly affaires and businesses and presently goe to prayers without any premeditation or cogitation of what businesse they haue in hand With what deuotion can such prayers be performed Is this to watch vnto prayer The truth is that such doe but mocke God §. 136. Directions for Watchfulnesse Vse 2 FOr auoiding of this and such like aberrations and for a better performance of this duty of watchfulnesse obserue these few directions following In regard of the body first choose such times as are freest from drowsinesse these are mornings for our bodies hauing rested all the night and by rest being refreshed are the more free ready and cheerefull to prayer Schollers find it the fittest times for their studies and so may Christians if they obserue a difference of times find it fittest for their prayer If for prayer sake we rise the sooner we watch vnto Prayer 2 Considering that it is so needefull that we pray at euening which is a drowsie time rowse vp thy selfe before prayer goe not to it halfe sleeping halfe waking Learne of the watchfull Bird the Cocke who when he is about to crow especially in the night time flappeth hiâ— wings and so beateth hiâ— body and rowseth vp himselfâ— to crow Doe thou something to driue away drowsinesse stirre thy body walke meditate sing a Psalme beforâ— prayer at euening Vse such gestâ—res as wiâ—l keepe thee from drowsinesse kneele vpright or to helpe thy weakenesse stand Hasten to prayer goe not to it too late Who doe these things for prayers sake Watch vnto Prayer 3 Moderate thine appetite and vse a temperate diet if after meate thou art to pray sobriety is often ioined to watchfulnesse as an especiall helpe thereof Christ hauing giuen a warning to take heede of surfetting drunkennesse and cares of this World inferreth this exhortation Watch and pray otherwise we cannot well watch pray Wherefore saith Saint Paul Let vs watch and be sober And Saint Peter Be sober and watching in prayer Who eate for prayer sake somewhat the more sparingly doe watch vnto prayer In regard of the soule 1 Take heed it be not too much distracted with worldly thoughts Cares of this World choake the Word much more will they choake the spirit of Prayer Hee that remembring the time of prayer disburdeneth his soule hereof Watcheth vnto prayer 2 Most especially be watchfull against sinne which as hath beene shewed before like birdlime wil so cling the feathers of the soule that it cannot flie vp to Heauen Nothing more dulleth the heart of man then sinne He that yeeldeth thereto can hardly recouer himselfe and reuiue his spirit againe in a long time It was three quarters of a yeere before Dauid was throughly recouered after his great fall for his child was borne before and an extraordinary meanes was vsed to recouer him the Prophet Nathan was sent vnto him It was an admirable and extraordinary thing that Peter was so soone recouered Sinnes doe grieue the spirit and quench his good gift in vs the Spirit being grieued and prouoked to withdraw his presence will not returne againe with a wet finger Especially be watchfull against such sinnes as by nature thou art most proane vnto for in them especially will Satan most attempt thee when thou art going to prayer If thou beest giuen to lust make a couenant with thine eye not to cast it vpon a strange woman auoide wanton company garish attire fulnesse of bread and whatsoeuer may prouoke lust so in anger voluptuousnesse couetousnesse c. This is an excellent point of wisdome and argueth great watchfulnesse vnto prayer if for prayer sake it be done 3 Take notice of Gods mercies and iudgements of his blessings bestowed on thee and of thy wants of the estate of others and of other points concerning the matter of prayer Reade also some part of Gods Word before Prayer Thus shalt thou come furnished to Prayer This is also to watch vnto Prayer Many complaine