frowns of men loss of preferment Then with promises of the worlds glory if you will worship him and of all desirable things as he did by our Saviour He tryes every way to seduce and destroy us and therefore we had need to learn the use of this Weapon very well to be ready to repel his manifold and various Temptations Take therefore the sword of the Spirit which is the Word of God to resist the Devil that he may flee from you Jam. 4.7 II. The second Enemy to withstand with this Sword of the Spirit was the sins of great Men. How plain were the Prophets of old with Kings and Princes Samuel with Saul Nathan and Gad with David about Bathsheba and numbring the people Elijah with Ahab and with Jehoram also so also was Micaiah with Ahab and Jehu with Jehoshaphat for helping Ahab so Eliazer also for his joyning with Ahaziah Shemaiah with Rehoboam and a Prophet with Jeroboam and Amos also Hanam the Seer with Asa and another Prophet Amaziah Zechariah King Joash and Elisha with choram Jeremiah with Jehoiakim and Ezekiel with Zedekiah and John Baptist with wicked Herod Ap. Thus Kings and Princes of old did hear and bear the Rebukes of Prophets and those that did obey and reform according to their Counsel did fare the better And those that resisted and misused the Prophets for their labour did but resist to their own ruine and destruction Now the only thing that makes it so difficult to manage this sword against the Mighty is ☞ Because they do so harden themselves against Reproof and will endure no controul They are strait in Asas fit of anger 2 Chron. 16. for which he smarted Or else in Ahabs fury 1 Kings 22. Or like the Princes in Ieremiah's time that would never let him be quiet but vexed him with one thing or other Ier. 18.18 3. The Errours Heresies and evil Opinions of all ages and times These are another Enemy to be dealt with with this Weapon These are those Gordian knots that have always been cut asunder with this sword For this peruse the Rise and Ruine of Errours and Heresies out of the Antients and so from time to time 1. Yet these strengthen themselves mightily with that resolution mentioned by Augustine Nondum persuadebis etiamsi persuaseris They will not be converted though they be sufficiently convinced 2. They plead the Spirit as much as any but without trial though it be as much of delusion as confusion of which we have much experience 3. They cite Scripture this sword abundantly though miserably maimed perverted misinterpreted and misapplied to that purpose yet they will not see wherein they fail though their defects and mistakes be discovered with the clearest eye and doomed to silence by the most impartial judgement ☞ But it hath been their usual course to run themselves out of breath in their own endless Mazes till they fall asunder dissolve and vanish to nothing 4. The next enemy to encounter with this Sword is Self-seeking self-interests and Unrighteousness of men This practise is point-blank opposite and cross to that Grace of Self-denial so much recommended to us by our Saviour Christ Luke 9.23 If any man will come after me and practised by the Worthies of all ages who have denyed themselves in their own Will Mind and sinful Affections In the cases of Pleasure Profit Honor and Preferment 1. Thus did Abraham Gen. 13.8 In his Son as well as in his seniority to Lot his Nephew 2. Moses Exod. 32.10 When God promised him so and yet he did prefer the people before himself chusing affliction c. esteeming the reproach of Christ c. 3. And Iob 1.20 In the loss of all he submits and blesseth God 4. Wise Agur Prov. 30.2 I am more bruitish c. and know not 5. And the three Children Dan. 3.16 upon the utmost danger 6. The Prophets 1 King 13.7 That the man of God Jeroboams reward or Micaiah Ahabs threatnings Instance in Daniel Dan. 5.17 whom Belshazzars rewards could not divert from right Counsel vers 22. Dan. 6.10 Nor fear of Lions from the service of God by prayer 7. The Apostles Mat. 19.27 That forsook all to follow Christ Take St. Paul for instance Phil. 3.7 Less then the least of Saints Gal. 1.16 He conferred not with flesh and blood c. Rom. 9.1 He could wish himself accursed c. respective 8. Yea and Iesus Christ himself Phil. 2.6 who in the form of God c. Mat. 26.39 Not as I will but as thou wilt in his Agony 9. Besides The Widow of Sarepta 1 King 17.12 by her meal and oyl 10. And Esther the Queen Esth 4.16 By her life if I perish I perish 11. The Macedonians 2 Cor. 8.1 Who beyond their power 12. And those Hebrews Heb. 10.34 Who took joyfully the spoiling of their goods With many others which might be added to this Roll Martyrs and Confessors c. Who sought not themselves but the Lord Iesus Christ and loved not their lives unto the death Ap. But alas for grief how many of our times have walked quite contrary to this Precept and Practise who have sought rebelliously after higher places as Korah Numb 16.10 Absalom and Zimri did with many others And Bloodily after the life of others as Saul did 1 Sam. 20.1 And the Philistims 2 Sam 5.17 Absalom 2 Sam. 17.3 And Herod did Mat. 2.13 And Covetously after the Estates of others as Ahab and Iezabel did ☞ And by these I mean the Church and State-Robbers and Plunder-masters of our times 1. Who made a Self-denying Ordinance yet minded and practised nothing less but acted the contrary 2. Who did enrich themselves with their own unrighteousness and the Ruine of the Nation whilst they pretended nothing but the Common good if you would believe them and never would have a settlement but have continued our confusions to their advantages Ap. But now if you draw out this Sword and whet it against such These will ward off their blowes and shelter themselves and say You aim amiss to strike thus at them for they are innocent and their intentions were good that they had nothing but pay providence success lawful prize and due rewards for their service Their drift was to advance the Kingdom and Scepter of Jesus Christ and to make a thorow reformation when they acted and effected the deformation of all that is called Good Was ever any Nation thus beguiled c. These are just like those in Jeremiahs time who pleaded innocence and called themselves the Temple of the Lord Jer. 2.35 35. Nothing but innocence and piety when they were a cage of every unclean and hateful bird Rev. 18.2 A very den of Dragons to say no worse 5. The last Enemy we have to encounter with this Falchon the Sword of the Spirit is ☞ The unruly wickedness and head-strong transgressions of all sorts especially the Rude multitude and vulgarity of the people this Bellua multorum capitum multitudes who
a Serpents wisdom are 1. A searching observing and knowing things by experience 2. To avoid dangers by flying hiding and securing themselves In these the Disciples were to imitate the Serpents Wisdom viz. 1. In wisely observing and prudently searching out the knowledge of things by their experiences which though it be called Ma. Stultorum yet may it be as truly named Mr. Dr. Sapientum 2. In Flying hiding and securing themselves from dangers by all lawful means 1. Save your selves from this untoward generation Acts 2.40 i.e. perverse and wicked men 2. When they persecute you in one City flee into another Mat. 10.23 3. Thus Christ himself did 4. And others Athana sius 2. The other two pernicious properties viz. To 1. Deceive 2. Wound 1. To deceive and seduce and so the old Serpent seduced and beguiled 1. Eve 2 Cor. 11.13 and in her the root of all makind His deceitful poyson hath infected all the branches 2. As the Crocadiles of Egypt with her tears 3. And other Serpents by Wiles do deceive them whom afterwards they do devour 2. To wound mortally with a poisonous sting as it is usual Ap. And in these the godly must not only beware lest they be beguiled by him but also act contrary to him since he is so wise in his generation to deceiva and destroy and that two ways viz. 1. By alluring men to that which is good and winning them to be healed of sin as the Apostle did 1 Cor. 9.22 2. Let us undeceive and direct men wounding men with godly sorrow never to be repented of that they may besaved Ap. All these are a deadly sting to the Devil him self and to all his Agents that the godly can either 1. Know by experience his Wiles 2. Or be secured from his rage 3. Or gain men to good 4. Or wound them for sin unto Repentance that they may be saved God is the healer of Israel Mal. 4.2 ☞ Thus wise had the godly need to be that must encounter with so many wiles and with all this wisdom they must adjoyn that foundation and topstone of perfect Wisdom viz. The Fear of the Lord Job 28.28 Psalm 111.10 Pro. 1.7 by which they shall be preserved from every evil way 1. And as they must be wise so had they need of more then 2. Sampson-like strength and the courage of the antient Worthies Heb. 11.33 To wrestle with such strong temptations and such infernal powers 1. So mighty which at some time have prevailed over 1. a Sampson 2. a David 3. a Solomon 4. an Apostle 5. and others in all Ages so mighty are they and impetuonsly powerful in temptation 2. and so â—any that their name may well be called Legion Mark 5.9 And we may well say of our spiritual Enemies That the Devils and Evils that are against us are innumerable Psalm 40.12 See the 4 5 6 and 7. Reasons before Let me a little explain this courage and give you some reasons why we should be furnished herewith 1. For the Nature of it it is Aggressio terribilium ubi mors imminet propter bonum salvandum Aristotle Christian Courage is the undaunted boldness of a sanctified heart in adventuring upon difficulties and hardships in a good cause upon a good ground when God calls us to it Et haec fortitudo praestat Magnanimitate Fiducia Securitate Magnificentia Constantia Tolerantia Firmitate Macrobi 1 Pol. p. 1065. Never were Joshua and Solomon and others that were to undertake great atchievements Nehemiah and Zorubbabel c. upon a juster cause or better ground called upon to be strong and couragious and not to fear Ap. Then we are to be strong and couragions in this spiritual Conflict See Deut. 31.7 8. Josh 1.6 7 9. 1. Chron. 22.13 2 Chron. 19. ult Jehoshaphats counsel to them Hag. 2.4 The Lords charge to Zerubbabel and Joshua The Prince and high Priest to build the house of God the Temple and for our charge see 1 Cor. 16.3 ver 10. hujus cap. and in the Text Watch ye stand fast in the faith quit you like men be strong In the definition before you hear that this spiritual courage is 1. An undaunted boldness or animosity of heart This is the Lords gift Ezek. 3.8 9. I have made thy face c. as an Adamant harder then flint The rock fears no change of weather heat or cold c. and the horse fears no dangers Job 29.19 to 26. Clothed with thunder c. And the Lyon turns not away from any Prov 30.30 Ap. So the Christians Courage will not shrink nor be danted but by the Assistance of the Almighty will bear up against all the storms and most terrible Assaults of these terrible ones the enemies named ver 12. 2. The Subject of this courage is a sanctified heart for as the heart is the subject of Courage both natural and spiritual est quasi cordis actio for so a valiant man is described 2 Sam. 17.10 Amos 2.26 His heart is as the heart of a Lion cordatus vir strong of heart So Sanctification is the necessary qualification of this heart in which spiritual courage dwells by which it differs from other kinds of courage This is the difference and which is caracterised by these three Notes viz. the 1. Root whence it springeth viz. Love to God 2 Cor. 5.14 2. Rule by which it is directed viz. The Word of God 1 Chron. 22.12 13. 3. End to which it referreth viz. which David charged to Solomon his son and God he is the Centre to which and wherein all things and undertakings of a sanctified heart do refer and rest as every thing resteth in his own proper Centre 3. The object of this carriage about which it is imployed is matters of great difficulty and hard services See Heb. 11.33 34 to 39. Who through Faith subdued Kingdoms c. Like their service 1 Sam. 31.12 When the valiant men of Jabesh recovered the bodies of Saul and his sons from the wall of Bethshan when there fastened by the Philistines Conquerors So have many been rescued from the mouth of Lions and many souls from Hell by their Christian Courage and fortitude against Satan Jude 23. pluck'd out quasi from the fire of Hell pulled out of the fire 4. It must be always in a good cause 1. In matters of faith 1 Cor. 16.13 Jude 3. Stand fast in the faith c. and contend for it 2. And for Righteousness sake 1 Pet. 3.14 Then you are happy The cause makes the Martyr not the punishment Causa non supplicium facit Martyrem ☞ And it is a Christian resolution and worthy of imitation rather to run the hazard of whatsoever difficulties imaginable the loss of all that is dear and precious life it self rather then to transgress the commands of God violate my vows wound my own conscience and make a breach between God and my own soul which men care not for in these our days so are they habituated in
5. Comparative in respect of others as Noah Lot Iob David Daniel c. all which is excellently set forth Can. 6.10 The words thus cleared do afford this point Doct. Christs Soldiers that fight against Satan and spiritual enemies must have on the Breast-plate of Righteousness i. e. they must be righteous upright a sincere hearted people keeping a good Conscience c To this point I have lately spoken something viz. March 7. 1659. out of Isa 57.2 at Mr. Warners Funeral I shall therefore only name the heads and methods of things spoken and proceed and this for them that heard me not at that time Doct. Christs Soldiers must keep righteousness uprightness and a good conscience close to their hearts This point for the substance of it I then proved by I. Scripture for God hath oft commanded it as to Abraham Gen. 17.1 To Israel Deut. 18.13 and to them again by Joshua 24.14 and commended it in many as in David Asa Nathauiel c. II. Reasons because in such Gods Image is renewed there is a conformity to Christ and such have received the spirit of Sanctification which heals Hypocrisies and natural unrighteousness to this proof I then added sundry motives and marks 1. Motives this is heart-circumcision the beginning of soundness the Moralist minds the Out-side God only cures the heart This looks out in every action as a Candle in a Lant-horn at every pane All Shwes and Pretences are nothing without this The Prayers of such are acceptable Prov. 15.8 Gods delight God delighteth in such Psalm 51.6 Prov. 11.20 The upright are his delight and this will be their greatest comfort and joy in that God accepteth our works in the quality of them viz. uprightness and when the world reproacheth us as Michael did David 2 Sam. 6.20 and our selves in sickness or distresses as Hezekiah Isa 38.3 said II. Marks whereby to try your selves upon a use of Examination 1. Make Gods Word our Rule this will rectifie us Psalm 19.8 9. And they are blessed that walk by it Psalm 119.1 2. a. Love all good hate all sins as well as some Vprightness hides none Psalm 32.5 11. It bewails secret and avoids great sins Psalm 19. it kills and stifleth beloved sins 2 Sam. 22.24 and dislikes sin in all persons friends or foes as Asa 1 Kings 15.11 to 15. But loving all good in all persons 3. Be good rather then seem so Proverbs 20.6 7. Henoch Abraham 4. Be humble teachable patient as Job 2.3 10. and hold integrity not as Pharaoh or Ahab 2 Chron 28.22 that were worse by affliction Be thankful as well as prayerful not like them Psalm 78.34 to 38. Vow and pay promise and perform as David did Psal 116. 6. Be faithful in your Callings use Talents 2 Chron. 19.8.9 Mat. 25.15 to 28. 7. Be uniform still a like in good at home abroad in the family field in publick private in dangerous times as Dan. 6.1 8. Let the bent of your whole heart be after God Psalm 119 34.80 that all Matter Manner Ends Continuance may be right in you Ap. If we find these Characters of uprightness in our hearts and lives we may then chear our selves in every condition whether God sift us as Amos 9.9 yet we may say as Psalm 139 23 24. or the world as it did Daniel 6 45. or Satan as he did Job 27 5 6 and 3 6 and Peter Luke 22 31 32. Thus far I touched upon the forenamed occasion I now proceed and which may serve for the first Use of Examination Vse 2. The second Use of reproof is to I. all such as boast or dream of I know not what perfection in this life 1 â—harisees Luke 18 19 to 13. 2 Pelagians 3 Papists 4 Humourists Sectarians and other Justitiaries and Perfectists which talk as if they could not sin neither will God take notice of or charge any sin upon them Numb 2321. He sees iniquity c. See the Annotations II. To all such as do grieve and wrong the righteous by 1 vexing their souls with their vile conversation as the Sodomites did righteous Lot 2 Pet 2.7 8. So some will swear c. on purpose to vex a godly person c. Disgracing them for their defects if they can espy any smal motes in them who yet do daily endeavour to purifie themselves not considering that they themselves the while are like a very sink of filthiness and Swine-like do wallow in all uncleanness 3. Opposing and persecnting them for Righteousness sake as Cain who flew his brother because c. 1 John 3.12 There are too many Cainites alive III. To such as put away and make Shipwrack of a good Conscience Conscience that useful faculty which is judicium hominis de seipso prout subjicitur judicio Dei. Est Cordis Scientia Bernard codex in quo omnia conscribuntur It takes notice of and records all It s the Memories Notary a Comforter or Tormentor in the Affections an Accuser or Excuser and a Judge in the understanding and passeth sentence accordingly under God the supreme Judge it should be pure and clear and active to instigate and excite to good and restrain from evil and that by good Arguments as Abigal David Abner Joab 2 Sam. 2.26 And thus the Prophets and Apostles did back their Exhortations and Reproofs with many impregnable Arguments Thus Conscience should do in all but alas for grief How is it put away stifled and shipwrackt in most and become 1. Ignorant so that it cannot nor will not see to distinguish Colours but calls good evil and evil good 2. Forgetful of our faults gives account but of fifty for an hundred like the unjust Steward Luke 16.6 3. Polluted like a foul glass in which you can see nothing 4. It s Secure and smooths men up that they become like them that had made a Covenant with death and an agreement with hell 5. And Seared that its past feeling senseless of any thing Ap. Thus too many are in things of most concernment and have not our covetous ambitious Time-serving self-seeking self-advancing men been sick of this disease in their consciences Quest But will this always serve the turn Answ Surely no Conscience will be awakned and then it will be a woful day to wicked men IV. This Use of Reproof doth extend it self to all wicked unrighteous and unjust persons who though they know that God hath so often commanded Righteousness and commended it as the manifest duty of the second Table in that short abridgement of both the Tables of Gods Commandments Micah 6.8 He hath shewed thee O man what is Good and what the Lord requires c. That the Lord himself is righteous and hat he loveth the righteous and Righteousness and that his eys of favour are upon them Psalm 34.15 And that better is a little with righteousness then a great deal more they know then I need repeat yet they will adventure upon unjust and unrighteous ways For how many mens Houses
not sanctified to us how soon are we made worse by them and are the more exposed to Satans snares and temptations Thus for temporal blessings and for spiritual Graces and blessings how many do we want and are yet wholly without them besides the use of them all how requisite growth of them and encrease daily how necessary and our perseverance in them to crown all with comfort and the efficacy of all the means of Salvation as to our good and to become a Savour of life unto life All is to be had from God he only opens the heart Acts 16.14 He did of Lydia else Paul may plant 1 Cor. 3.6 but God only gives the encrease Our Faith is but weak our Hope but faint our Obedience imperfect our resolutions vowes promises purposes how variable are they and how apt to change the woful experience of many sick persons when recovered and many troubled Consciences when comforted who have revolted from all to sin again doth speak too much to this 5. And our lives how short and how momentary 5. And lastly The very shortness of our lives which are but for a moment and our own inability as of our selves to bring any thing to perfection All these do call upon us and invite us earnestly to be importunate with God for his help from above to strengthen and confirm us And since our lives are so short to pray and do as Psalm 39.4 5. Lord make me to know mine end and the measure of my days Psalm 90.12 And teach us to number our days that we may apply our hearts unto wisdom and may learn of the Apostle to redeem the time because the days of our lives are evil Ephes 5.15 III. Others whether Friends or Enemies 1. For Friends How many elected are yet uncalled remaining in darkness How many weaklings are there in the body of Christ that need thy aid in this kind And how many fainting under the cross being feeble-minded and comfortless Compassion must move us to do as we are commanded James 5.14 viz. To pray one for another 3. And as for Foes whether men or devils we know they are many and mighty and crafty and cruel violent and insolent aiming at our destruction Therefore we had need to pray Psalm 25.19 Lord consider mine enemies for they are many and they hate me with cruel hatred And deliver us not over unto their Will for they breath out nothing but cruelty Psalm 27.12 .. And thus in respect of our selves and others there will be everlasting Use of this Armour and that in several kinds 1. Prayers or Apprecations for blessings 2. Supplications or Deprecations against evils either felt or feared that they may be prevented or removed 3. Intercessions for others 4. To all which we must add Thanksgiving in reference to all as occasion is offered and success comes in as they are in part named here in the Text and all of them conjoyned 1 Tim. 2.1 2. In that serious Exhortation of the Apostle That first of all Supplications Prayers Intercessions and giving of Thanks be made for all men c. You have had reasons from God our selves and others 4. Now add a fourth Reason which is the last and which ariseth from or is in respect of the duty of Prayer in it self and its excellency in the Cause End and Effects of the same 1. In the Cause viz. God himself It is the Lord that sets us on work to the performance of this duty by Precepts and Promises And he only doth effect this in us by his holy Spirit Rom. 8.26 17. Who helpeth our infirmities for we know not what we should pray for as we ought but the Spirit it self doth inform and act us hereunto and in the duty And this is very welcome and acceptable to him which he prefers before other sacrifices and calls for as for Musick Can. 2.14 Let me hear thy voice for it is sweet Ap. These are the pleasant harps and sweet perfumes which he delights in Rev. 5.8 Here be the golden vials full of Odours or Incense and this must needs be excellent which hath such acceptance with him 2. In the End of it viz. The Honour and Glory of God He is set up and magnified in our prayers to him And in his Answers to us Prayer gives him the honour of his greatness and us the experience of his goodness 3. In the Effects of Prayer which are marvellous There is so great an Efficacy and such an invincible force in prayer that it is said of Prayer thus Vincit invincibilem ligat Omnipotentem it conquers the invincible and bindeth the Omnipotent overcoming him that overcometh all things Do but mark what God saith to Moses Exod. 32.10 Deut. 9.14 Let me alone or suffer me that my wrath may wax hot against them and that I may consume them Quest Why what could Moses do to hinder God or stay his punishment Answ Surely nothing by the prevailing of humane force above divine but by condescending of divine Grace to the desires of the godly as Gen. 32.24 25 26. In Jacobs wrestling by powerful prayer Hos 12.4 Hence Israel and the destruction of Sodom Gen. 19.22 Nothing could be done till Lot was gone His presence and prayers prevent it Ap. Oh how much are the wicked bound to the godly for their company and the godly to the Lord for his benignity who spares them in such a comcom calamity as he did Noah before See Isa 65.8 As the new wine is found in the Cluster c. destroy it not for a blessing is in it so will I do for my servants sakes that I may not destroy them all 1. Prayer is truly styled Consolatio slentium cura dolentium Sanitas Aegroterum a comfort for mourners the joy of the sorrowful and health for the sick 2. Prayer hath a faculty of singular prevalency it is like the gift which is as a precious stone or a stone of grace Eben-chen Lapis gratiae Arias Mont. in the eyes of him that hath it whether Giver or Receiver whether soever it turneth it prospereth it maketh room for a man i. e. It gets him favourable audience and exalts him to honour Prov. 17.8 and 18.16 of these we have daily experience and the like we may say of Prayer It prospers it moke room for and honoureth us This piece of Armour is of admirable use viz. Prayer and that in the way of Offence and Defence I. Offence Of which take a few instances by this it was that 1. Moses overcame Amalek Exod. 17.10 to 14. 2. And Israel the Canaanites and Midianites Judg. 6.7 c. 3. By this David frustrated the Councel of Achithophel 2 Sam. 15.31 and 17.23 so mayest thou of the Devil against himself and conquered his enemies often Psalm 56.9 4 Abijah Jeroboams mighty Army 2 Chron. 13. so that five hundred thousand chosen men of Israel were slain vers 17. 5. And Asa Zerah the Aethiopian with his Host of a Million 2
nor an exquisite Image or picture perfected in one day but with many Reiterated strokes cuts or carvings So the old Adam in us is not so soon slain Nor the new man so soon made up to perfection in us I have done with the substantials of devout Prayers Now as to the Circumstances of Voyce Gesture Place Time Formes of prayer and Order briefly 1. For Voyce I say publick prayer must be Vocal for the Minister is the mouth of the people Psalm 116.18 1 Cor. 4. But private prayer need not be so alwayes as we do see in the Examples of Moses and Hannah Yet the Voice is often used to very good purpose even in private prayers though not to advertise God of any thing or before to whom desires are manifest Yet to excite our Devotion as Austin and to consecrate our tongues to the praise of God to which purpose they were made Jam. 3.9 To lend our tongues to the holy Ghost in praising God and to restrain the motion of our wandring minds But in all our prayers let us be sure that our hearts do lead the way in our Vocal expressions and petitions least that be objected againstus as Esiay 29.19 Mat. 15.8 For God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit leads us in prayer to God Tertullian Non orat clamor sed pectoris intimus ardor c. 2. Avoid Battologie which is more for ostentation then intention of mind short prayers are most effectual if from the heart 3. Groans Sighs and Tears have their use Fletus Deus citius audit quam preces For the Gesture of the body in prayer this hath been very various in the prayers of holy and devout men Nor doth the Scripture confine us by any certain Rule all Gesture being sanctified hereunto For we finde some kneeling upon their Knees in prayer with Solomon and David and Christ St. Stephen St. Peter St. Paul 1 Kings 8.54 2 Chron. 6.13 Dan. 6.10 Luke 23.41 Acts 7.60 Acts 9.40 See Psalm 95.6 O come let us c. Falling prostrate upon their faces with Elijah and our Saviour Christ 1 Kings 18.42 Mat. 26.30 Standing upright as Christ and the penitent Publican as well as the proud Pharisee John 11.41 Luke 18.13 See Mark 11.25 Sitting with Elijah and David 1 Kings 19.4 2 Sam. 7.18 Lying on bed with old Jacob David Hezekiah and all sick persons confined to the Bed Psalm 6.6 2 Kings 20.2 3. Lifting up their eyes with Confidence in God as Christ did Matth. 14.19 Mark 7.34 John 11.41 Not daring to look up but rather casting them down with smiting upon the breast out of the serious sense of sinnes as the Publican did Luke 18.13 Spreading abroad their hands with Moses Solomon and those of Judah and Jerusalem Exod. 9.29 1 Kings 8.22 54. 2 Chron. 6.13 29. Esay 1.15 Walking in the field or in flight from Enemies as Isaac and David from Sauls fury and Martyrs from cruel and bloody persecutors Gen. 24.63 2 Sam. 15.31 32. Jehosaphat riding in his Chariot in a Battel 2 Chron. 18.31 Yet although there by not a set-Rule prescribed in Scripture for the Gesture Yet Right Reason will teach us to use such Grave and Reverend Gestures as may best expresse our fear of God and excite and suit with our affections in several cases as to lift up our Eyes in hope of Gods mercie and cast them down in bewailing our sinnes c. that our Bodies may conform with our Minds In publick Assemblies let us conjoin with the Church and in private prayers use such gestures as the zeal of our souls doth suggest Such Gestures Quos ardor animi imperat Being ever mindful of St. Augustines Rule That what things are not against Faith nor good Manners and have something in them conducing to better Life wheresoever we find them we do not only not disallow of them but do commend and imitate them August III. For Place for private prayers All places are warranted for private prayers John 4.21 1 Tim. 2.8 I will that men pray every where lifting up holy hands c. But that place is fittest that is freest from distraction farthest from suspition of hypocrysie For publick prayers before the Law the Patriarchs found out places where they built Altars c. which were for the convenience of the place or upon some special manifestation of God Gen 8.20 and 13.18 and 28.16 17 18. Under the Law the Tabernacle the Temple both for the Ark of the Covenant and a Type of the Messias 1 King 8.48 Dan. 6.10 11. Besides they had many Synagogues for prayer in the cities of the Levites Under the Gospel Religion is not bound to a place For our Saviour prayed in the wilderness Mount in the Temple and Synagogues Peter on the house top Paul on the sea shore The primitive Christians in the Cemeteries under better Emperours holy Houses till driven out by persecution which Decius and Dioclesian did demolish and destroy Then sumptuous Temples were raised in and after Constantines time by divers Emperours and Bishops c. True it is that in After-times divers superstitions crept in but these being purged and removed we may make use of the places as they did in the time of Constantine c. make use of Temples abused to Idolatry when the Idols were cast out and the Idolatry purged away And such places and Sumptuous Fabricks we now make use of for Order and Decency and Conveniency not for the holiness of the place per se sed tantum relative as it is imployed and used in the worship and service of God IV. For Time Non adsemper Times have turns for several business are occasional or ordinary We are not tyed to any one set hour for private prayers 1. It is not for us to err with the Euchytae the Euchites that would only pray but contemned all other Ordinances He that will do nothing else but pray as they did shall pray nothing at all to purpose They might as well conclude eating alway from that place 2 Sam. 9.10 where David said of Mephibosheth He shall cat c. as so to pray contiinually 2. Nor with the worlding that can find a time for all things but for Prayer and Devotions can spare no time at all For Prayers as they are 1. Occasional 2. Ordinary as daily Prayer like the morning and evening sacrifice of old 3. Or Extraordinary in extraordinary times of danger and distress c. And in such cases eminent men have prayed three times a day as did David Psal 55.17 and Daniel Dan. 6.10 However it is for us Non segnescere not to be dull and slothful and negligent in prayer The Ingress and Entrance of the morning our refreshings at our meals and the close of the evening do all invite us to be mindful of this duty of Prayer 5. And lastly Touching forms of Prayer you must still distinguish betwixt private and publick 1. In private prayer it is impossible for any form to answer