in us which before lay halfe dead as wee may see in the example of Ester 3 Thirdly it reacheth out to us in our greatest neede the good things and gifts of God which our selves desire Matth. 7.7 4 The fourth and last property of prayer is that wee bring not with us the sins which will turne away the eares of God from hearing us such are any sinnes not repented of but lyen in secretly at the least and not renounced Prov. 28.19 Psal 7.4 These are the parts of prayer which if they be reverently and humbly adjoined together as they ought accompanied with the fore-mentioned properties if we be fallen they will raise us up if wee be heavie they will comfort us if we be dull they will quicken us they are a present remedy to the oppressed heart a preserver oâ— the godly life a giver of strength to the weake an especiall meaneâ— to make a man live in every estate wherein God hath set him therefore prayer must needs be a strong and mighty help to the godly life for if we pray well and keepe ouâ— selves in case fit to performe thiâ— duty we shall not need to feare iâ— our life any great annoyance THe next helpe is reading thâ— generall rules for it are these 1 First that the bookes of Goâ— be not laid aside and neglecteâ— but read on â—s oft of every one 〈◊〉 may be otherwise much unsavorinesse unquietnesse unfruitfulnesse and uncheerefulnesse wiâ— follow even in the best 2 That all filthy lewd and wanton bookes yea needlesse and unprofitable be avoided 3 That in the Scriptures therâ— be a constant going on in order and not here and there a Chapter and of other Authours rather let one or two be read well and often than many sleightly Now as concerning the manner of reading 1 It must be with hearty good will to learne and profit by it desiring God to prepare us with reverence c. 2 We must settle our selves for the time to be attentive and so to abandon the wandring of the heart as much as may be 3 Wee must be carefull to apply that which wee reade wisely to our selves as perswading our selves that all duties are commanded us all sins forbidden us and all promises to be believed of us likewise wee must looke that all exhortations and admonitions quicken us all reprehensions check us and all threats cause us to feare If reading be thus used it will many waies appease the conscience inlighten the judgement inlarge the heart relieve the memory move the affections and in a word draw the whole man unto God and therefore must needs with the rest be a singular helpe and furtherance to a godly and Christian life HItherto of ordinary helpes extraordinary are especally two 1 First Solemne thanksgiving 2 And secondly fasting with prayer more than usuall adjoyned The first is when in some rare and unlooked for deliverance out of desperate danger wee doe in most fervent manner yeeld praise to God for the same and rejoyce heartily in the remembrance and confideration of it tying our selves in a renewing of our holy covenant more firmely to the Lord and testifying both these by signes and unfained good will to our brethren All which are to be seene most clearely and lively in that most famous example of Ester and Mordecay Ester 9. It is to be used according to the occasion when the occasion of it belongs to a whole Church and is publikely performed it ought to be accompanied with the preaching of the Word for the quickening of the assembly If the occasion be private it is to be used privately with Psalmes praising of his Name and speaking of his workes and reading Scriptures tending to that end The second extraordinary help is fasting and this is a most earnest profession of deepe humiliation in abstinence with confession of sins and supplâ—cations for the greatest part of the day at the least to God to turne away some sore calamity from us or for the obtaining of some speciall blessing It must be used according to occasions as the other but neither must be taken in hand without true repentance Now if we weigh the force and use of these exercises how the one raiseth up a joyfull recording of God his wonderfull kindnesse the other bringeth us low for our owne vilenesse more especially remembred Both of them doe exceedingly draw our hearts to more love and obedience to God wee must needs confesse them to be effectuall meanes for the setting us forward in a godly life NOw that a believer is defined the godly life described and the helpes thereunto adjoyned It remaineth in the next place to direct the weake Christian in the right use and applying of the meanes For those duties of godlinesse are not left to men sometimes to be practised and at other times to be neglected nor generally only but particularly in all their actions and every day and thorowout the day to be looked unto and regarded The meaning is not that the selfe-same particular actions and duties should be every day but yet that all evill be avoyded every day and such good done as in our calling and life shall be occasioned 1 First therefore to declare that the believer must have direction for his life every day out of Gods Word it is manifestly proved out of these places of Scripture 1 Pet. 1.17.4.2 Heb. 3.14 Luk. 1.75 2 The Scripture doth commend unto us a certaine course to walke in with God and a particular direction of our lives as may be seen Psal 119.9 Pro. 10.9 Gal. 6.16 And doe further require the same to be daily kept and followed of us Prov. 21.14 1 Tim. 5.10 Psal 119.97 Psal 71.15 Act. 24.16 c. 24.7 Psal 145.2 Therefore Christians must be guided by some daily directions in the leading of their lives 3 Furthermore so many parts of a daily direction as will sufficiently direct a man be enjoyned in the Word of God to be daily used as in the parts of it and the helpes unto it In prosperity Iam. 5.13 1 Thes 5.19 Iam. 2.23 In afflictions Iam. 1.5 2 Chr. 20.34 Lam. 3.27 Psal 32.6 2 Sam. 15.26 Luke 9.23 Deut. 33.12 Matth. 26.41 Among the helpes for Prayer Psal 55.16 119.164 Pro. 6.22 For watchfulnesse Psal 119.97 For reading Iosh 1.8 and as for publike hearing Prov. 8.33 Acts 2.46 4 Bâ—sides if wee consider the danger that followeth the neglecting of this direction by taking unlawfull liberty that will be a reason to stirre us up unto the imbracing of this truth for first we are caught presently with the deceitfulnesse of sin some way or other Mat. 26.41 Heb. 3.13 2 Tim. 4.5 Prov. 28.13 2 Secondly GOD himselfe though he keepe his children from many evills while they desire it yet if they be secure hee leaveth them to themselves and doth punish their sinne as hee doth other mens 2 Sam. 7.14 2 Chro. 16.9 Prov. 10 9. Psal 89.3 and we all know that Satan watcheth all opportunities
all reverence and uprightnesse with a holy and child-like feare as doth become us Commandement 2. Now besides these duties of holinesse which wee owe directly to the person of God meerely or spirituall and inward there are other whereby wee worship him outwardly Where is to be knowne that hee will allow of no other meanes of worshipping him outwardly than he hath appointed and prescribed himselfe in his word As the preaching of the Gospell and administring of Sacraments by Ministers lawfully called publicke prayer fasts and thanksgivings together with the censures of the Church These in publike In private there are answerable to these as talking conferring of the word of God in mutual instructing admonishing exhorting or any way else which is fit for edifying in all which duties as in many other that are good and godly great care must be had that they bee not performed lightly rashly falsly hypocritically and unprofitably for that were abominable to God as a dead sacrifice but contrarily wee must use them with all high reverence being prepared rightly before well affected in the using of them and aiming at the most profitable end which he hath appointed that so we may be approved and allowed of him Commandement 3. There is also a further duty that not onely in time of his worship but also in our common and usuall speech and actions wee declare what a worthy and reverent estimation we have of the Lord. As by speaking all good of his name word and workes and in our lawfull callings by ordering and behaving of our selves wisely and graciously that all which live with us may see that our religion is ioyned with the power of godlinesse and that this bee done of us in all estates and conditions of our life both in prosperity and adversity labouring also to perswade others to the same Now as in all things God must be glorified so more especially in an oath which must be used as with high reverence so in truth in righteousnesse and in the beholding of Gods workes viz. heaven and earth with their furniture taking sweet feeling of God his Maiesty and beauty which shineth in them reioycing with reverence that he hath given us this cleere glasse to behold his face in or rather his footstoole which should move us therefore in all our Actions to beware of hypocrisie Commandement 4. Vnto all these is one more to be added viz. that upon the seaventh day all our workes bee laid aside as much as is possible and the whole day to bee bestowed in his worship and service and in things directly tending to the same Here for the avoyding of that tediousnesse in well-doing whereunto our nature is prone the Lord hath left us variety of holy exercises viz. all publike and private duties more freely to bee performed than at other times which wise and mercifull regard of his over us if it cannot move us to give our selves to practise this part of holinesse whatsoever our excuses bee wee plainely shew that our mindes are carnall and that we do but favour our selves in worldlinesse or prophanenes idlenesse and ease when wee reason against it as being too precise AFter the duties of holinesse towards God follow those of righeousnesse to men for these two are joyntly commanded of the Lord and ought not of any to be dis-joyned in practice as they are of many some delighting in the first but neglecting the other some following after the second and destitute of the former Now the ground roote from which all these duties must spring is love towards all men even our greatest enemies Vnto which must be joyned brotherly kindnesse to Christians which is a holy and especiall love of one faithfull brother towards another 1 Pet. 2.7 Commandâ—ment 5. The first of these are such as be due betwixt inferiors superiors mutually viz. in generall that inferiours in their whole course honour their superiours by voluntary subjection to them as by Gods ordinance and appointment and reverence them both inwardly and outwardly and likewise that superiours for their parts carry themselves towards them as brethren in all curtesie saving their authority and further also that they goe before them in all innocency and example of good life In particular some as Superiors by civill authority as Princes others as Magistrates and Ministers to whom inferiours both subiects and servants must submit themselves in bearing their rebukes and receiving their corrections willingly and without resistance and in yeelding obedience to all their lawfull commands And they if they bee in higher place are to provide that the people under them may live a godly honest and quiet life If they bee Ministers they are charged to be good and bountifull iust and equal unto their servants Some are Superiours by nature as parents to whom children doe owe very much as forwardnes in imbracing their wholesome instructions reverence and obedience unto the end the disposing of their estate by marriage or otherwise that it be not without their consent and readiâ—esse to helpe their necessities c. They are also bound to teach them from their youth to keepe them from idlenesse to traine them up in some honest and lawfull trade to governe them wisely and kindely to provide for their necessity of marriage and to minister things needfull for this present life as they shall bee able and as they may doe it religiously and lawfully Some by gifts as chiefly the Minister to whom double honour reverence and obedience is due for his worke-sake for hee is not onely a teacher but a father Secondly the strong Christian whom God hath endued with a liberall portion of knowledge wisdome experience and other heavenly graces more than other of their brethren these the weaker must not iudge rashly they must beare with their infirmities so those that excell in any other gifts are to bee had in honour and account for the same Some by age of the gray head and ancient in yeares who of the younger sort are to bee had in reverence and esteemed neither are we to neglect our equalls but their dignitie and worthinesse is to bee regarded above their owne Rom. 12.10 These duties we owe unto the person of our neighbour to which must bee added a care to maintaine our owne reverence and credit among men by a course beseeming our holy profession now follow some duties towards his life Commandement 6. First for bodily life it is required that our neighbour sustaine no hurt by us or any of ours as farre as we can hinder it neither hee nor his so as his life might bee made unpleasant yea though hee should provoke us yet we must suffer far rather then bee angry in our owne cause seeme it never so weighty to us for that is no better than folly and madnesse nay further we must be wise and carefull both in words and in deeds to cut of all occasions and to avoyd all discord yea though it be with departing from some of our
man so as there be plain-dealing may safely enjoy the benefit which the other offâ—reth but if it be of a poore man or one that is in debt hee must give the uttermost value without seeking advantage a good token whereof he shall shew if hee be willing to release him afterwards at his desi e. Finally that all may come by and inioy their right truth in words equity in deeds and simple meaning in purposes and thoughts must be firmely and constantly retained and where that hath not beene practised full restitution is to bee made Commandement 9. As to the person and goods of our neighbour so to his name also there are many duties belonging As that were ioyce in our neighbours credit and sorrow for their infirmities to hope with patience for better things to cover their faults through love of whom we have hope yet not by flattery or dissembling but by Christian admonition and rebuke not to bewray a secret when it may safely and without displeasing of God bee kept in for every truth is not alwayes to be uttered though all kind of lying and slaundering be at all times to bee abhorred their faults we must not speak of after any manner except first we have used all meanes that wee can to amend them and then they are with a kind of unwillingnesse and loving faithfulnesse to be opened onely to such as are likest and fittest to reforme them and not to please our selves therein neither to admit of all reports but those onely that have some certainety We are farther required to uphold and defend the good name of our neighbour to give testimony also unto him by word and writing And finally it is our duty and uprightnesse of heart and kindnesse to interpret all such sayings and doings as may bee well taken in the best part rather censuring our selves truly than others rashly yet not to be foolishly credulous as to iudge well of them which give open testimony of their badde and prophane hearts Commandement 10. The last part of dutie towards our neighbour is to acquaint our hears with the thoughts and desires of his good or whatsoever wee are in the five former commanded to performe to him the same by vertue of this we ought to wish desire and delight in and the contrary lustings must be cast up and avoyded of us This duty though it be little regarded of the most ought to find the more care in us for the perfomance of it because that the wel regarding of this will make us the better able to serve our neighbour in all the rest Hitherto of the duties of holinesse and righteousnesse to which if we adde those of sobriety which concerne our selves viz. that wee moderate our affâ—ctions in the use of lawful liberties so that we serve not them but they us that wee may serve God the better wee shall have all things necessarie to a godly life from hence we may fetch light to shew us the way and matter to season our hearts and lives when we waxe empty barren and forgetfull Here for avoiding of errour wee are to know that this godly life described the fruits of repentance and the living by faith are but so many sundry manners of speech wherein the Scriptures doe lay forth the life of the righteous or a Christian conversation for the bringing forth of the fruites of amendment or of repentance is nothing else but for the person who is assured of Salvation through the forgivenesse of his sinnes to turne unto the Lord and to come under his governement from the power of Satan and sinne and in full purpose of heart to labour to be reformed from day to day more and more A godly conversation is even the same viz. an endeavouring to live after the word of God which teacheth us to believe that he will inable us thereunto and blesse us therein So also living by faith is no other but relying upon the word of God with full purpose to bee guided by it either by resting upon his promises or obeying his commandements which life of faith is a most glorious and rich prerogative for by this wee are confident and rest quiet about our Salvation from time to time by this wee walke in newnesse of life in all the parts of it by it wee are assured in our prayers to bee preserved to have the rage of our strong lusts weakned by this wee are delivered from many sharpe and bitter afflictions and have grace to beare the rest with great meekenesse and patience by it we goe thorow our callings more easily And finally wee attaine to that quiet estate and sweet peace which the carnall wisdome of man shall never finde nor enioy without this any life is most miserable HAving after a sort declared what the Christians or believers life is it followeth to shew some reasons why the believer should leade his life thus First there is great cause why this should be sought for because by this God is highly glorified for if he bee honoured by the conversion of a sinner then much more by his life afterwards It was a great part of Salomons honour that hee gave silver as stones and goodly Cedars as the wilde Fig-trees this must needes bee a great honour to God when hee giveth graces and possessions which neither silver nor gold can purchase and an habitation that neither Cedar nor Almond-tree can make resemblance of this honour the Lord hath in all ages from the outward conversation of his servants and yet their best things are within and cannot be seene of men 1 Pet. 2.12 2 Another reason why men should with full resolution addresse them selves to passe the time of their dwelling here with reverence and feare is the good that comes unto themselves by it and the danger which they are in without it Prov. 2.10 for hee that hath set himselfe to seeke the Lord and is willingly weaned from unlawfull liberties and hath made his pastime to be well occupied hee is alwaies safe whereas for want of this many fall where they little feared for it is not enough that wee purpose no wickednesse nor evill but we must be strongly armed alwaies with full purpose against it especially that whereto wee are most prone and wherein wee have had by wofull trialls experience of our weaknesse for while we doe commit none yet we make a way for it to enter into us afresh while wee become secure and improvident This is manifestly to be seene in the example of Peter of the Prophet of Bethel of Iuda who did all purpose well in generall yet not fearing their frailety nor arming themselves against the same they were soone overtaken 3 This also may move us that no exercise of Religion nor godly meanes of the best sort can do them any good who will not resolve themselves to come to this faithfull practice of a godly life This is exemplified sufficiently in the Iewes practice and proved in the Prophets complaints experience also
continuall dogging of them to doe evill it should teach them to trust better in their armour and lesse to themselves Where we suspect that corruptions grow if wee goe not about to pull them out and plucke them up they will be too deeply fastned in a short time Though man pray and meditate and keepe a better course in his life than some doe yet if hee doe it but sleightly that the flesh prevaileth much in hindering the well-performing of it all will soone come to nought it may be perceived in the sway it beareth in other parts of the life and then let it be speedily amended It is good so to taste our selves with duties one or other at all times and in all places that so doing wee may cut off occasions of much sinne Let no sinne be sleightly passed over or omitted for when it commeth to remembrance in trouble it will be an heavie burden and pinch us to the heart THe third private helpe is the armour of a Christian concerning which foure points are fit to be knowne 1. First what it is and which be the chiefe parts of it It is that spirituall furniture of the gifts and graces of the holy Ghost by which God doth deliver his from all adversary power and bring them to the obedience of his will 2 Cor. 10.4 the parts are set downe Ephes 6.14 1 Whereof the first is sinceâ—ity which is the generall grace whereby a Christian is made simple and without fraud or hypocrisie bearing sway in him both towards God and his neighbour Psal 32 2. Matth. 5.8 Pro. 30.6 2 The sâ—cond is righteousnesse which is that gift of the Spirit whereby our hearts are bent to all manner of goodnesse and righteous dealing approving of it as most excellent desiring fervently and delighting in it and that because it is good and dâ—sliking and hating of all naughtinesse and evill Pro. 28.1 Psal 1.7 3 The third is the shooes of peace which is that having received the Gospell and found the sweetnesse of it wee are now thereby as they who are ready to take a journey shod and prepared ready to deny our selves and to take up our crosse and follow Christ through this our pilgrimage Rom. 5.1 Luk. 22.33.57 Phil. 4 7. Ioh. 16.33 4 The fourth is the shield of faith which is to build our perwasion on God his faithfull promises that Christ Iesus is ours and that God hath given him to us to obtaine forgivenesse of our sins and salvation by him yea and all other good things also meete for this present life Colos 1.33 5 The fifth his hope which is a joyfull longing and stedfast desire and looking for the performing and accomplishing of all those mercies temporall and eternall which God hath promised and wee by faith are assured of Luk. 2.30 Pet. 1.13 6 The sixth is the sword of the Spirit which is to be well instructed in the sound and living knowledge of the Scriptures and to digest the same and also season our understanding within us in such wise that wee may know the will of God and have the same in remembrance in the things which most concerne us as we can â—hat thereby wee may at all times and in all cases be readily led by it Psal 119.105 Where it is to be remembred that hee which hath most knowledge if hee be not guided by that he understandeth hee knoweth nothing as hee ought 1 Cor. 3.18 Prov. 3.6 Ioh. 13.17 THe second generall point is the necessitie of this armour viz. that wee should cloath and furnish our soules with every part of it which is so great that the right Christian life cannot stand without it for to venture upon the manifold tribulations of this life without the shooes of preparation is as much as to goe barefoot among thornes or to runne naked upon the pikes To be destitute of this shield of faith is the undoubted way either to despaire utterly or else in deadly presumption and security to drowne our selves in perdition To leave off the brest-plate of righteousnesse is to expose himselfe into the danger of every temptation for hee that doth not from time to time afresh indent with his heart against all unrighteousnesse he may look to be carried into those unlawfull actions which shall bring disgace to himselfe and his holy profession also 1 Cor. 6.4.5 Hee that hath not the sword of Gods Spirit so that hee be able to say in temptations it is written to the contrary shall never be able to cut in sunder those bonds of sinne wherewith hee shall be compassed He that hath not all these girded to him with sincerity and truth shall but deceive himselfe and others also Hee that hath not true hope of salvation to keepe life in his soule how can hee be void of fainting irkesomnesse heavinesse distraction dumpishnesse and sundry such discouragements Or how can he have any cheerefulâ—esse in his life or contentednesse that hath not this hope of passing his afflicting daies under the wings of God his protection So that wee may well affirme without this compleate armour of God that the Christian life cannot be continued THe third point is how this Armour should be put on For the answer whereof wee are to know that it is not wholly wanting in any true Christian for every true believer at his first conversion is made partaker though in weake measure of all things appertaining to life and godlinesse 1 Pet. 1.4 What then meaneth the Apostle when he biddeth us put on this armour His meaning is that wee should not have it as men in the time of peace have their bodily armour hanging by them unfit fâ—r use but as souldiers have theirs in battell we must be sure that in all places and upon all occasions we have it with us so farre as wee are able we must lie downe and rise up with it because our battell lasteth all our life long and our enemies be deadly and all our strength is by our armour Now to put on and also to keepe on and to have the feeling of every part of this armour faith against distrust hope against fainting uprightnesse against hypocrisie knowledge against the deceitfulnesse of sin righteousnesse against all kinde of iniquity and the preparation of the Gospell of peace against crosses to have I say this armour in a readinesse we must use continuall watching hearty prayer and frequent meditation about them Matth. 26.4 Here is to be observed that the sword of the Spirit hath two branches viz. that knowledge which wee get out of the letter of the Scripture onely and so have it but by rule and the knowledge which wee learne by proofe and triall for the bettering of us for as in all trades and sciences there is great difference betwixt the experimentall knowledge of them and bare or naked skill of them so is there great distance betwixt one that hath onely attained so much knowledge as will enable him to give account of his faith
and him who hath had the proofe of this knowledge how it hath beene effectuall in him Hee considereth observeth and applieth the things which he heareth seeth and doth to his owne use and by things past thus duly regarded hee learneth and getteth wisdome to advise and guide him for the present and for the time to come This is experience which maketh us wise in all things that are profitable to godlinesse and eternall life The observation of the reward of evill will make us avoyd it and experience of the fruit of a godly life is the best meane to continue it our owne triall how afflâ—ctions may be easeliest borne and come to best end is our best rule for ever after The example wee have in David Psalm 120.1 1 Sam. 17. 34. Psalm 77.10 Psalm 37.37 In summe as in all Trades the beginning is hardest and experience bringeth facility so it is in the practice of Christianity Woefull therefore it is that in this of all other men will not labour for experience 4. The fourth generall fruit is the benefit of this armour which is not small for hee that putteth it on and goeth cloathed with it thorow the day though the Divell and his instruments doe assault by craft and deceit or by force and might hee shall mightily prevaile against them and preserve himselfe he shall be able to live with comfort in all estates that God shall set him in and in all places which hee shall bring him to and change by no occasions but hold out untill an end be made of all difficulties and uncertainties Object We may serve God well enough without putting on this armour after so strict a manner It is true indeed Answ that a Christian serving God may be ignorant of this armour but hee cannot then say he serveth God well enough because that kind of life must needs be wandring unsettled and not to be rested in At least it is not expedient to impose so heavie a burthen upon weake Christians Obiect The childe of God is no sooner borne Answ but he desireth to continue in that estate of life and salvation to please God in all things and to maintaine peace and joy within himselfe all which is effected by the use of this armour NOw to come to those helpes either by our selves alone or others also for the other kinde shall have another place these are prayer and reading First of Praier Prayer is a calâ—ing upon God accordling to his will it hath two parts Thankesgiving and Request whereunto is added the Confession of sinnes Thankesgiving is that part of Prayer in which we being comforted by some benefit which in favour God bestoweth upon us are drawne to love and praise him and shew forth the fruits thereof In this direction there are to be observed three things and three motives unto them 1. The first motive is knowledge and due consideration of some particular benefit received or promised us 1 Sam. 25.32 Gen. 24.27 Luk. 17.15 Without these three can be no true and heartie thankesgiving howsoever in words there be a protestation for fashion sake 2. The second is joy and gladnesse of heart for the benefit which wee thinke of or call to minde Psalm 126.1.2 Except wee finde this sweetnesse in the mercies no duty of thankes câ—n in good sort be performed by them 3. The third is a perswasion that the benefit for which we give thankes commeth to us from God his fatherly love This is a farre greater cause of gladnesse than the benefit it selfe Psal 116.5 1. The first duty is a continuâ—nce of our love to God Ps 126.1 2. The second is a desire to set â—orth his glory and in words to â—rofesse and confesse his goodâ—â—sse for if wee love the Lord we â—annot but be carried with this â—ervent desire to advance and magâ—ifie him Psal 116.12 and 111. 3. The third is a further proâ—eeding in obedience and walking worthy his kindnesse this one if it be wanting from the rest maketh them all lame and maimed and as odious to God as the mortlings which were offered to him in sacrifices Deut. 6.10.11 Psal 50.16 If in this manner wee should frame our selves to thankefulnesse it must needes be a mighty and forcible meanes to mollifie the hard heart and to hold under the strudy corruptions of it so that they may be subjâ—ct to God yea even when strong provocations doe draw to the contrary Thus much of Thankesgiving Now for Confession Confâ—ssion is an acknowledgâ—ment of our selves to be guilty and worthily to have deserved Gods wrath for our grievous offences together with a free and humble bewailing of them before the Lord such as are unknowne to us in a generall manner but those which we do know according to the nature of them particularly To the right practice of this there are foure things required 1 The first that wee feele our sinnes odious and burthensome to us 2 Secondly that we accuse our selves of them to God 3 Thirdly that we stand at his mercy having deserved condemnation 4 Fourthly that wee abase our selves thereby and so are weakned and our pride abated All these are in the confession of David Psal 51. of Daniel 9. of the Prodigall son Luk. 15.17 Now this confession being from time to time often made unto God will not suffer us to goe farre and lie long in any sinne but hunt it out before it be warme and nestled in us and therefore it must needes be of great force to strengthen us in a godly life The last part of Prayer is Request it is that part of Prayer wherein wee earnestly poure out our sutes unto God in contrition of heart according to his will with comfortable hope that through Christ we shall be heard and therefore forsaking the sinne which might hinder our sute In this duty also there are foure things to be observed 1 First that wee shew this contrition of heart by being pressed with feeling our wants unworthinesse miserable estate and manifold miseries earnestly desiring to be pardoned and eased 1 Sam. 1.15 Luk. 18.13 Iâ— this be so as will soone follow upon right confession wee shall nâ—ither pray in lip-labour which God abhorreth nor thinke our selves too good to wait Gods leasure if at fiâ—st hee grant not our requests but continue them as he commandeth 2 That wee aske onely those things as wee have a word for and in such sort as hee hath promised them 1 Ioh. 5.14 3 That wee quicken our selves to come in faith and confidence and oft-times to come chearefully to this duty Jam. 6.1 Ioh. 16.24 Now to the end we may come with chearefull delight unto this duty let us consider the fruites which are especially three 1 First that by prayer wee are made in a sort acquainted and familiar with God and know his mind and will and how he is affected to us being admitted to speak unto him Iam. 4.8 Ioh. 16.26 Rev. 3.10 2 Secondly that it giveth life to God his graces