as Isa 49.15 16. and 65.24 may will quicken us hereto if we have any sense in us 2. Scienter with knowledge and that of God who is near unto us and in us And for what we ought to pray with good warrant and for whom in charity only those that sin against the holy Ghost are excepted But these are hard to be known 3. Attente with intention of heart and ardency of desire Ap. These as I have said are the only prevalent prayers as of Moses Elijah David and not with lip-labour Yea the very Heathens at their solemn devotions did proclaim Hoc agite do this to excite intention and to invite to an united strength in devotions Tanquam in celeusmate as Mariners do when they draw the Anchor And shall not we do so as they did in Solomons time 2 Chron. 5.13 14. 4. Sancte in an holy manner The holy God must be sought with an holy heart both for spirituals and temporals Not what we but what he will and all earthly things are to be asked and sought for so as may be suitable with his glory and our good 5. Humiliter humbly and with a contrite heart 1. Out of the sence of our own misery and unworthiness as Dan. 9. 2. And an earnest desire of the grace of God which is the fountain of living waters Psalm 42.1 2. and 143.6 ☞ This Humility is wrought in us by a due sence of Gods properties and attributes his Immensity Omnipotency Sanctity and the effects of the same to us-ward as he is our Creator Redeemer Sanctifier And of our own four-sold Estate 1. Integrity 2. Misery 3. Grace 4. Glory Then let us pray with the prodigal Son and say as he Luke 15.21 Father we have sinned against heaven c. 6. Fidenter believingly with confidence That we shall be heard in our prayers because of the Truth Goodness Omnipotency of God who is able to save to the utmost And with an acknowledgement that Christ is the only Mediator and Intercessor Use Hear then the Doctrine of Papists c. concerning the Doubting of our salvation resting upon the Intercessions of Saints and Angels and boasting of their own merits and the Churches stock of works of supererrogation All these fall to the ground as Dagon did before the Ark of God 7. Obedienter obediently submitting our selves to the Will of God without exception observing diligently what is suitable with his mind what is lawful and permitted to us to ask And what he hath promised to give And Contra what is not thus suitable lawful or attended with promise It is intollerable arrogance in man to dare in any degree to subject or subjugate the good pleasure and will of God to our lust And let us learn to practise what we pray and to do what we say in our prayers We say as Christ hath taught us in his prayer viz. Hollowed be thy name Thy kingdom c. Ap. But do we practise it Do we glorifie not dishonour his name promote and hasten not hinder his kingdom of grace and glory Obey not rebel against his Will c. If we do thus then indeed we pray obediently and may expect an answer accordingly Contra 8. Perseveranter perseveringly importunately not fainting or giving over to pray but persisting still herein This our Saviour directs us to by a Parable of that unjust Judge Luke 18.1 to 9. David prayes and waits upon God Psalm 40.1 and 130. per totum till he was weary with crying his throat dried and his very Eyes did fail Psalm 69.3 with expectation and yet he renewed his Suits Moses was importunate Exod. 32.10 and Jacob prevailed by wrestling with God in prayer c. Gen. 32.26 Hos 12.4 The woman of Canaan would not be stav'd off nor discouraged with Reasons or Reproaches Mat. 15.25 27. The blind man when check'd cryes the more Mark 10.48 Paul prayed thrice i.e. often at last obtains support only 2 Cor. 12.8 9. and thus should we be instant in prayer and then we need not doubt but that we shall be prevalent at the last But now comes in Sathans temptation and our own corruption appears also and both conjoyn to suggest something to make us weary of praying and to give over Oh saies the weak Soul I have prayed yea and that often and a long time yet no answer comes Nor have I obtained what I have so often and so long prayed for Answ This is a temptation usual and frequent and prevalent with many to hinder instance in prayer even for the best of blessings and most necessarie to Salvation 1. Why doth God many times defer to hear the prayers of his children Answ To try them to exercise their Faith to make them acknowledge the gifts and blessings prayed for to be of God and not from themselves to prize blessings the more when not presently or easily obtain'd That their hunger and thirst after Grace might encrease 2. Consider that he hears the prayers of his people several wayes By granting what they ask according to his Will by way of exchange not giving us what we ask but something that is better he denies temporal but gives spiritual and Eternal blessings he removes not the Crosse the affliction but gives strength to bear and by suffering to conquer in the end as he did to Christ in his Agonie Luk. 22.42 43. To S. Paul 2 Cor. 12.9 3. Why God doth not hear the prayers of men many times Answ For many Reasons Because we ask amisse James 4.2 3. we ask what God will not give or what is not fit for us to receive like children that ask for poyson which the parent denies we ask for things good and useful in themselvs but may be hurtful to us as a Child asketh a Knife but is denied because we many times ask coldly perfunctorily without that zeal affection devotion requisite in prayer but God by deferring us warms whets us and fits us to more thankfulnesse when we have obtained We often pray without that due submission patience acquiescence in the good Will and pleasure of God which we should have We often murmure under the Crosse and are impatient under afflictions We do not blesse God as Job did in distress hence we are not heard or deliverance is deferred we are too hasty and do not wait as we should for the Lords fittest time to help us which is only known to himself God often hears us non ad voluntate sed ad salutem as Bernard not to our Will but to our Salvation So to Elisha who in the time of Jezabels tyrannie and persecution requested to die 1 Kings 19.4 This was not granted he desired but soon after he was translated to Heaven without any death at all 2 Kings 2 11. in a glorious manner The greatness and multitude of our sins which are not very quickly removed and subdued do often cause this An old Oke is not cut down with one stroke of the Axe
PANOPLIA Or the whole ARMOUR OF GOD Explained and applyed for the Conduct and Comfort of a CHRISTIAN in all his Tryals and Tentations AS ALSO The Dying Preachers LEGACY in several Sermons being the last Labours of the Reverend Author in the course of his Ministry TOGETHER With certain seasonable Considerations proving the Lawfulness and Expediency of a set Form of Lyturgy in the Church All prepared for the Press by the Reverend Authour before his decease and now made publick for the Common Good By RICHARD VENNER late Rector of St Maries in Warwick 2 Cor. 10.4 For the Weapons of our Warfare are not carnal but mighty through God to the pulling down of strong holds c. LONDON Printed by T. Ratcliffe for John Durham and are to be sold at the Rofe and Crown in St Paul's Church-yard MDCLXII TO THE Right Honourable Right Worshipful and others his Worthy Parishioners and diligent frequenters of the Ordinances of God of the Parish-Church in St. Maryes in Warwick together with the whole Body of the said Burrough Grace Mercy and Peace from God the Father and Jesus Christ his dear Son IT was never want of good Will that hindered me from appearing to you in Print before this time that after my Decease you might have a more visible remembrance of the Truths you have been taught by me and which I hope you have received and practised to your own Everlasting Comfort but other Indigencies or Shortness of Means and the like and the Incessant Exigencies of so great a place have prevented me thus doing until now you know that about a year and six moneths since it pleased God to visit me with very sharp sickness yet continuing me with strength for the discarge of my Place I bethought my self upon what fit Text I should pitch whence I might express my Last Farewell to so worthy an Auditory And by Gods Providence lighting upon this the Apostles Farewell to his beloved Thessalonians I was resolved to speak something of this to you In the perusal of which My Labours you will find variety of matter suitable with the Text and with these times There may be some will find more then they look for And others I am sure will find those things which will be very welcome to them I hope all will be candidly accepted for I am sure it was so intended and delivered But howsoever preaching takes with men yet your dying Pastor had always an eye to what might please God in the practise of his Ministry I do now leave this with you as the last Legacy of my Love nor could it be with greater affection and greater desire of your good and growth in grace If it had been from the hands of more eminent Worthies in the Church Elegances of Speech and Complements in serious things suit not with sick beds and dying groans Whatsoever this small piece be I leave it to you from the deepest bowels of my dearest love to you in the Lord Jesus and the good Lord crown this with my other labours and seal them upon you to your Eternal Good Your faithful Pastour and Servant in the Service of the Lord Jesus RICHARD VENNER Memorandum A Speech made in St. Maries Church in Warwick the second day of September 1660. for the satisfaction of the Congregation there assembled upon my beginning to Read the Book of Common-Prayer again publickly in the Church after sixteen years discontinuance BEloved Before we begin Prayers let me preadvise you of some things Sudden Changes in the Church or State have often been attended with sad consequences and events Many have been the sad changes and wofull alterations of which we of this Nation have had miserable experience for these eighteen years last past Amongst which after the most execrable murther of the late Kings Majesty of blessed memory and with him the abolition and extirpation of Kingly Government to the utter undoing of the whole Nation both Church and State as much as in them lay and the irrecoverable and irreparable ruine of them both I say after such a nefandum scelus a wickednesse not to be named amongst Christians There have befallen two other things which do much reflect upon the Church which are 1. The extirpation of Episcopacy and 2. The expulsion of the Liturgy or form of Common-Prayer or Gods publick Worship and Service and of divine Administrations 1. For the first viz. Episcopaay It is I think sufficiently proved and may therefore be easily granted that there is ground enough in the Gospel and the practice of the Primitive and succeeding Ages for the continuance of Evangelical Paternal Primitive Episcopacy in the Church to the end of the World so long as the Lord Jesus is the chief Bishop of our souls 1 Pet. 2.25 See King Charles Answer to Alex. Henderson and to our English Divines at the Isle of Weight See also Bish Bilson Bish Hall Yet this Government must down Root and Branch without either conviction or tryal or any consideration of Primitive practice and all this only to satisfie the ambition and avarice of some men who did eagerly desire and greedily gape after the Bishops Authority and Estates Which Government thus overthrown we have been left without any Government in the Church ever since Septemb. 1. 1642. just eighteen yeares compleat this day to the great distraction and confusion both of this Church and Nation But I shall say no more of Episcopacy at this time of which much might be said but I leave it to the wisdome of the King and Parliament to settle such a Government as shall be most conducible to the Churches welfare faxit Deus Episcopacy being thus rooted out yet the mischief of these men is not ended 2. The next thing which must be expulsed and quite excluded in the Church is the Liturgy or form of Gods publick worship divine Service and Administrations commonly called the Book of Common-Prayer c. And neverthelesse that Set-forms of Prayer c. have good authority from the Word of God 1. God Commanded a set-form of blessing the people Num. 6.23 2. And David appointed set-psalmes for several occasions as the Titles of them do shew Psalm 92.3 And Joel a set-form of prayers for a solemn Fast Joel 2.17 4. Yea and Christ himself that commands us to pray after such a manner and prescribes us a Rule of prayer Mat. 6.9 even he commands us to use the set-forms of words by him prescribed Luke 11.2 Thus you have divine Authority enough for a set-form of Prayer yet add 5. Of all prayers premeditated prayers are the best Eccl. 5.1 and of such those allowed by publick Authority are to be preferred before those which are to be uttered by any private Spirit 6. Besides all the Churches in the Christian World in the first and best times had their set-forms of Liturgy many of which are extant in the writings of the Fathers 7. And yet more Let our Liturgy be compared with the Liturgies
that drew near God with the mouth and with lips c. but with a faithfull understanding and devout mind that is intent upon God and apprehendeth his promises Est enim spiritus Anima or ationis ut anima est forma vita corporis corpus sive anima putidum est cadaver sic Oratio sine spiritu Zanchius IV. It must be conjoyn'd with vigilancy and perseverance watching thereunto with all perseverance as Christ saith Mat. 26.41 Watch and pray that ye enter not into Temptation This implies a Fervency that we be not dull languid and tyred with praying but to hold out constantly V. It must be accompanied with Charity for others as well as for our selves It must be for all Saints all our fellow-Souldiers militant here on earth those triumphant in Heaven need them not These prayers that are charitable and fervent are very prevalent Jam. 5.16 17 18. the effectual fervent prayer c. Elias is an instance of such prayers Note None are so good but that they stand in need of prayers And for Enemies see Mat. 5.44 Luke 6.27 28. as our Saviour Christ and Saint Steven the first Martyr did Luke 23.34 Acts 7.60 I. Now if you ask me what prayer is I answer Quid sit Prayer is the Request of a soul lifted up to God in the Name of Jesus Christ for something suitable with Gods Will on the behalf of our selves and others in assurance to be heard and accepted by him and returning thanks accordingly for mercies obtained 2. It is the souls Request to God for strong desires of heart go for loud cryes in the Eares of Almighty God Moses did thus at the Red sea he lift up his heart to God and the Lord said Why cryest thou unto me Exod. 14.15 When Moses spake no word but in the earnest desire of his heart So Hannah prayed for a Son 1 Sam. 1.10 11 12 13. in her heart though her voyce was not heard Eli heard her not but God heard her and granted her Request Ver. 19 20 26 27. So Nehemiah 2.4 did when he attended at the Table and it succeeded well Non vox sed votum c. II. These Requests Desires and Liftings up of the heart must be only to God Deut. 6.13 You shall worship the Lord your God and him only shall you serve And prayer and praise are a special service of God Psalm 50.14 15. Offer unto God Thanksgiving c. and so also Call upon me saith God Not go to Saints and Angels for help Esay 63.15 16. Look down from Heaven saith the Church doubtlesse thou art our Father though Abraham be ignorant of us and Israel acknowledge us not and in thee only the Fatherlesse findeth mercy Hos 14.3 In vain therefore it is to pray c. to Saints and Angels III. They must be in the Name of Jesus Christ not of the Saints c. John 14.13 14. and 15 16. and 16.23 24 26. In my name i. e. Through my Mediation for my merit sake I will do it i.e. I will hear and grant your Requests because I am able to perform it to whom the Father hath committed all power Mat. 28.18 IV. And all must be suitable and according to the Will of God and to his Glory 1 John 5.14 This is our confidence that if we ask any thing according to his not our will he heareth us We must learn of our Master who said Luke 22.42 Not my will but thine be done And did the same throughout his whole life John 4.34 and 5 30. and 6.38 And taught us to pray Thy will be done Mat. 6.10 Luke 11.2 V. And all that we thus desire on the behalf of our selves and others must be with assurance For he that cometh to God must believe that he is and that he is a Rewarder c. Heb. 11.6 and this is the ground of our confidence 1 John 5.24 And thus we are to draw near to our High Priest Jesus Christ with a true heart in sull assurance of Faith having our hearts sprinkled from an evil conscience c. Heb. 10.21.22 We must not be like them mentioned in James 1.6 7 8. wavering doubtful and double-minded c. so as to question the Attributes of God and whether he be able to save us or will do it Such a doubting excludes Faith and makes us like a wave of the Sea driven with the wind tossed and broken to nothing ☞ Thus you have heard what prayer is and the Definition thereof opened to you in the several Branches of it If you ask Quotuplex sit I answer 1. Mentall only in the Elevations of the thoughts and desires unto God without voyce as Moses did Exod. 14.15 and Nehemiah Ver. 2 4. 2. Vocal when by words we expresse the desires of our hearts Such was Christs prayer who in the dayes of his flesh offered up prayers with strong Crying and Tears Heb. 5.7 3. Vital or Real say some Oratio vitalis which is in a continued good life Semper orat qui semper bona facit Gloss Good works call for and procure blessings as some sinnes cry in the Eares of the Lord. But the Apostle speaks of Prayer properly so called which consists in the two former kinds Neutral Vocal There is Vox sanguis Sodomorum Gen. 4.10 and 18.20 and 19.13 Abels blood and the sins of Sodom cryed loud for vengeance Now if the desires be continual Or we omit no set-times and seasons of prayer Or pray frequently as occasions require or necessary Employments permit Or without ceasing i. e. without fainting Luke 18.1 Or besides solemn and set-prayers we make use of Ejaculations darting out our desies unto God which may be done at any time In all these wayes we may be said to pray alwayes or continually because in all this diversity is no contrariety and in all these we do lift up our souls Psalm 25.1 and pour out our hearts like water before the Lord Jam. 2.19 In simplicity and plentifully as the Clouds do the Rain or the Springs of water their streams and that in the Night as well as in the Day at all times and upon all occasions These things premised lead us to the point of Doctrine viz. Doct. True Christians who are spiritual Souldiers in this war must pray to God frequently and fervently to Repel or Remove such Evils and to gain or obtain such good things as are necessary for the souls or bodies of our selves or others 1. This is frequently commanded us we have Precepts in abundance Take a few Psalm 27.8 and 50.15 When God said Seek ye my face Davids heart said Thy face O Lord I will seek It were well if our hearts were in this tune Call upon me in the day of trouble Esay 55.6 Seek the Lord and call upon him while he is near Mat. 7.7 and 11.28 Ask and it shall be given you Come unto me saith Christ all ye that labour and are heavy laden and I will give you rest James
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
Chron. 24.9 to the end and three hundred Chariots 6. Jehoshaphat the multitude of Moab and Ammon and that without a blow strucken 2 Chron. 20.6 17. or any fight at all 7. Hezekiah Sennacherib and his Assyrians 8. And wicked Jehohahaz was reliev ed by prayer from the cruel oppression of Hazael and the Syrians 2 Kings 13.3.4 5. Ap. There is no way more ready to subdue an enemy than by prayer to the Almighty ☞ And without doubt it is as effectual against spiritual as corporal enemies 1. The Devils were cast out in the Gospel Mat. 17.18 21. 2. And that Pythoness dispossessed by the Apostle St. Paul Acts 10.16 17 18. 3. And this piece of Armour viz. Prayer and Supplications is here prescribed against the Wiles Assauls and violent temptations of the Devil in every kind so that the devil hath no weapon so sharp against us but this is able to break the point and dull the edge of it so that it shall not be able to hurt us And as it is thus Offensive to an ene my of what sort soever so it is no less defensive of our selves in many respects In the very way of Offence it serves for our Defence For that in the fall of such enemies when they are brought down we rise and stand upright Psalm 20.8 II. And in the way of Defence prayer is very prevalent to 1. Save us from the wrath of God as in the case of Sodom and Zoar the Israelites Exod. 32. 2. Deliver us from the imminent dangers as in the case of Jacob from the wrath of God and inveterate malice of Esau Gen. 32. And the Children from the furnace Dan 3. Daniel from the Lions den Dan. 6. Jonah from the Whales belley Jon. 2. The Apostles from prison Acts 5.18 19. Peter Paul and Silas Acts 5.18 19. when fast in the stocks 3. Supply us in multitudes of Cases viz. Abraham with a son Isaac Daniel with wisdom to interpret dreams Dan. 2. And a revelation of the future times Dan. 9. Elijah with fire to consume his sacrifice 1 Kings 18.38 With water to refresh the earth and change of weather Jam. 5.17 18 And fire to devour them that came to apprehend him 2 Kings 1. Elisha with the Spirit of Elijah doubled upon him By this Isaac obtained a Son viz. Jacob so Rachel a Ioseph Anna a Samuel Manoah a Sampson Zacharias a Iohn and Elisha a son for the Shunamite woman M. Anton Emperour Rain for his Army per legionem fulminatricem Alsted T. cat p. 731 And Nehemiah with commission for the repair of Jerusalem 4. Removal of judgement as by Moses from Israel Gen. 32. That Prophet 1 King 13.4 6. Amos 4.7 1 4 to 7. From Grashoppers and fire Nineveh from misery and utter destruction Ionah 3. 5. And lastly Prayers have been marvellously effectual to the working of wonders and miracles For by this Inshua stopt the Sun in his course Iosh 10. and Isaiah brought the Sun back ten degrees 2 King 20. Sampson had water out of a Jaw-bone to revive his spirits when spent Iudges 15. to 20. And Samuel procured Thunder and Rain in wheat harvest 1 Sam. 12.17 18. Elijah and Elisha raised the dead viz. the widow of Zareb and the Shunamites sons 1 King 17.17 to 24.2 Kings 4.18 to 38. And Peter and Paul did the like by Dorcas and Eutychus Acts 9.36 to 42. And our Saviour himself made use of this piece of Armour when he raised Lazarus fromd eath Iohn 11.11 Now if you put all these together and cast up the sum viz. Preservation from Gods wrath Deliverance from dangers Supplies of blessings Removal of judgements and manifold wonders wrought and effected by Prayer You cannot but say that all these tend to the Defence Support Encouragement and Security from and against all the fiery darts of the devil and opposition of wicked men and whosoever it is that doth withstand our souls And will you see all these fulfilled in one example then take the instance of Elisha 2 Kings 6.14 15. to 19. where for Offence you have an Army smitten with blindness And for defence an Army of Angels and heavenly forces discovered for the aid of the good Prophet In which the before named particulars of defence do admirably appear and all do confirm the conclusion of St. James Jam. 516. The effectual fervent prayer of a righteous man availeth much And thus you have had the Reasons and Arguments of this point viz. Doct. That true Christians must pray to God frequently and fervently to repel such evils and to obtain such good things as are necessary for the souls or bodies of our selves or others which is founded upon four Pillars or such a foundation which like a three-fold cord Eccles 4.12 is not quickly broken viz. In respect of God our selves others and the duty of prayer in it self I now descend to Application and to improve all in the Uses Use I. The first Use is of reproof 1. Such as neglect this duty Many are so prophane that they are very like Davids Atheistical fool Psalm 14.1 4. They do little less than say in their hearts there is no God It is no wonder therefore That they call not upon the Lord as vers 4. For he that cometh to and calls upon God must believe that he is c. Heb. 11.6 Sure men are senseless of their own wants and Neighbours afflictions or of him that should help them or else they would never be so careless in this as many be Personal grievances are many publick calamities have been abundant and that both in forreign Countries and in our own land How hath the Church and State been endangered and the whole Nation afflicted and oppressed But where have our Prayers been the while What help have we contributed this way to their relief Bewail this neglect Miseries may be removed remedied by Prayer if not I am sure they will be mitigated sanctified and sweetned by it and yet which is worst of all I fear there are too many That seldom think or call upon God otherwise then by cursing and swearing c. thereby blaspheming that glorious and dreadful or fearful name of the Lord thy God at which name all ought to bow and tremble Deut. 28.58 Ap. It is no wonder if to such all blessings be turned into curses their table into a snare c. Psalm 69.22 c. 109. The Word of God a savour of death unto death and the means of salvation an occasion of their damnation 2 Cor 2.15 16. II. Others there be who from the decrees providence and appointment of God do argue and dispute against this duty as in other cases also viz. of Repentance an holy life c. they do to their own destruction For say they God hath determined what he will or will not give to what purpose then should we pray Gods ordinary providence and the appointment thereof do not exclude but include second causes as the means of their accomplishment
It is by his appointment that we have life yet we must make use of food and raiment That the earth is fruitful to which there is a concurrence of the stars influence the heat of the Sun the moisture of distilling and refreshing showers And this knitting the first and second causes together is so indissolvable in the appointment of Almighty God that without them the effects do not ordinarily follow So our Prayers for Gods blessings though they be no natural Causes of them yet they are a means appointed by the Will of God to obtain them Neither do we pray to alter the disposition of God but to obtain what he hath ordered to be obtained by the prayers of his servants He hath decreed the victory yet the Soldier must not cast off or run away from his arms so in many other cases Vid. Alsted Theol. Cat. pag. 727. So in the significationsof Gods secret Will Precepts and Promises are ever conjoyned together And if the duty commanded be neglected the blessing promised is not obtained See Jer. 18.7 to 11. Ap. It hath been the practise of the godly that when they have been most certain of obtaining they were most instant in praying Isaac had a seed promised and renewed yet he prayes Gen. 25.21 And Elijah knew when rain would come nevertheless he prayes instantly to obtain it 1 King 18 42. So must we also God so promiseth his blessings that he will have them obtained by prayer that it may not be said of us as of them Isa 4.2 Ye have not because ye ask not Here its true Spare to speak and spare to speed III. Others neglect this duty out of Conscience and sense of their own vileness and unworthiness and Ergo dare not presume 1. But since God hath so honoured us as to command us let us not be guilty of unthankfulness and disobedience 2. And we present not our prayers in our own righteousness but in his great mercies Dan. 9.18 3. And to this end the Lord hath provided us a Mediator his own Son Jesus in whom he doth accept our persons and prayers IV. Others are discouraged and omit the duty because of their weakness and coldness in prayer and want of words to express their desires c. I answer Qui non est hodie cras minus aptus erit but sighs groans are the best R hetorick in prayer Rom. 8.16 God bears with Solecisms and Barbarisms Better break the Rules of Grammer then of the holy Ghost and his Canon Weak performance is better then whole omission We know not how God may quicken our dull affections But we know we have an Advocate with the Father 1 John 2.1 propitiating for our sins and imperfections in prayers Rev. 8.3 4. You have heard in the former Use the reproof of such as either neglect or argue against this practise that out of sense of their own vileness or fear of their weakness are beaten off and discouraged from the performance of this Duty and so restrain prayer from before God as Eliphaz charged Iob but not truly Iob 15.4 and with-hold from God this Worship due unto him These things lead to a second Use of Exhortation Use II. This second Use exhorts us to the constant practise and performance of this duty To which we have so many precepts presidents promises and performances as have been before mentioned in the proof of the point and to put on this piece of Armour to set upon the use of this Excellent Gift and to exercise this Grace which so much concerns us And to this I hope I need not urge many Motives to perswade and excite you as if you were backward since all the Reasons before named to confirm the Point do sufficiently invite us Hence Motives arise from the greatnesse and goodness and the loving kindnesse of God in covenant with us and Ergo ready to do us good were enough to which you may add this the necessity of prayer which in respect of us is absolutely necessary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simpliciter Absolute as a part of divine Worship due to God from us In and after this present Life for ever and to all Eternity II. Our own wants and weaknesse deficiency and uncertainty of either having or enjoying corporal temporal or earthly or spiritual supernatural and heavenly Blessings and Graces the good things from above but only according to the good Will of God and the measure of his gracious Dispensation towards us besides the manifold fears and feelings of evils which our short lives are alwayes obvious to and never free from These may very well send us to the fountain of all good the Rock of Ages for our supply safety and security Thus the manifold wants weaknesses evils and troubles that we with others have experience of should be as wings or spurs to our devotions Hence it is said precatio sine Malis est avis sine alis Alsted Theol. Cat. p. 728. We are apt in prosperity to cease our flight and slack our pace in our prayers till winged and spur'd on by afflictions or if we consider others whether they be Friends and what need they have of our help this way Or Foes and what need we have of help against them These may well put us to seek ayd from above to help us both according to our necessities IV. The duty of prayer in it self and the excellency of it in the cause end and effects It is God that sets us on work he is the Author Efficient cause and Christ his Son hath taught us he is our Tutor herein and the Holy Ghost doth enable us in the service and shall we be negligent And if Christ himself was so often in prayer in the dayes of his flesh did offer up so many supplications with strong crying tears Heb. 5.5 6 7. to testifie that God his Father was the Author and Fountain of all good Mat. 11.25 To obtain of his Father the Fruit and Efficacy of his Ministry John 17. For strength to undergo his sufferings and to compleat the work of our Redemption Luke 22.41 And that by his Example as well as Precept he might animate us hereunto that so we might follow his steps Ap. Consider then if he did thus who was most holy had the fulness of the Spirit how much doth it behoove us that are poor miserable sinners that are destitute of all good but what we have by divine Dispensation to supplicate earnestly at the Throne of Grace for help and supply in every kind And since all the most Renowned Worthies in all Ages that ever we Read of Patriarchs Prophets Apostles c. were all frequent and servent in this Duty let us then excite our best abilities hereunto For except we ask as we are commanded Mat. 7.7 how can we think to obtain blessings either corporal or spiritual earthly or heavenly Mercies all which are necessary for this present life and for a better life which is to come
and suit with every mans particular necessity and every man is left to himself 2. In Publick a form of Prayer is very useful and convenient and agreeable with antiquity Set forms are appointed by Almighty God as of Blessing Numb 6.23 24 25 26. So set Psalms by David on special occasions So for Fasts And our Saviour prescribes his prayer as a Rule Mat. 6. And as a form Luk. 11. Of all prayers premeditated are the best Eccles 5.2 And of premeditated those allowed by publick authority are to be preferred All Christian Churches in the first and best times had their set forms And our own Liturgy both simply and comparatively is the best penned and allowed of by learned Doctors and Martyrs Yet Quaedam in pulchro corpore as Ja. Armachanus that reverend Primate of Armagh advised in several things and consider it was composed by men it is inferiour to the Scripture It is not to be rested upon as alsufficient to salvation This is to idolize it and so we may abuse the best things and make them pernicious to our selves that are precious To rest to much upon a form is in in the way to fall And for order a man may begin his Devotions with Confession Petition Thanksgiving as he sees cause In all be we sure our hearts be right and that the duty be performed with regular and true devotion of soul so shall we have acceptance with God and at last obtain eternal salvation Amen Thus of the things less Essential or Circumstantial in our Devotions viz. 1. Voice 2. Gesture 3. Place 4. Time 5. Forms and order of Prayers FINIS THE Dying Preachers Legacy 1 THES IV. I. Furthermore then we beseech you Brethren and exhort you by the Lord Jesus that as you have received of us how ye ought to walk and to please God so ye would abound or increase more and more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reliquum ergo Fratres rogamus vos obsecramus in Domino Jesu quemadmodum acceptistis a nobis quomodo oportet vos ambulare placere Deo ut abundetis magis Arias Mont. THE Exhortation of the Text foundeth like the words of an aged decaying or dying Apostle Philem. 9. or faithful Preacher of the Gospel chuse you whether who having spent the course of his life in giving light to others so that he may in a proportion assume the Motto of a wasted Lamp Torch or Candle which is lucendo pereo he having faithfully taught people the way to salvation shewing them how they ought to walk please God and so be happy for ever at last he doth assume the liberty of a dying man to crown all his former pains with a general precept of greatest concernment and which he would have take the deepest impression upon them viz. That what they had received and learned that they would retain be expert in increase in strength and abound in fruit more and more This text may be fitly styled The dying Preachers Legacy and whether the Preacher dye soon after or otherwise yet is the Counsel very useful for the living yea for all And in this short Legacy though one main thing be aimed at viz. Their increasing and abounding c. Yet upon the by you have three things more very observable so that the particulars of the Text in this verse are four 1. The Preachers labour and incessant work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. His Love and passionate affection to the people viz. as to brethren and those of nearest and dearest relation 3. The peoples duty viz. In relation to the Preachers pains to receive learn and practise so as to walk as they ought and to live so that they may please God 4. A Christians Excellency which brings him to full maturity viz. To increase instrength and to abound in good fruit more and more These are the particulars of this Verse and of these in order In handling of which I shall take notice of the Original words as we pass to clear all to you 1. And now as to the first viz. The Preachers labour Thus as the old short-breathed Prophet Hosea I mean is very sententious as is evident to the judicious Reader Ap. So is our Apostle Every word hath its weight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q.d. Reliquum ergo it remains therefore A man would think that the Apostle had said and done enough yea as much as could be done for their good yet here is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Remnant Futhermore something still to be added to what was done before Doct. I. A Preachers work is never at an end his labour is as long as his life Redit labor actus in orbem His motion is circular and the end of one work enters another As it is with the serular so with the Spiritual Husbandmen one business dispatcht makes way for the next something is still to be done though people be never so well instructed and grounded in the truth St. Peter thought so 2 Pet. 1.12 to 16. He would put them in remembrance whilest in this Tabernacle c. Dogmaticals must have Exhortationals And Doctrines must be put on to the life with strong perfwasions and for confirmation Reasons 1. Experience proves this For who sees not this that will see at all 2. The peacher feels it that understands his own work 3. The world sees it and knowes it well enough you need no more proof What Use shall we make of it Use 1. Of Information 2. Of Exhortation 3. Of Consolation Endless work must needs be very great and hard work It is a Proverb A light burden far carried is heavy sure then A heavy burden long carried cannot be light This needs no proof and such is the work that we speak of 2. If this work be so great no doubt something is due for it sure Pitty and Prayers at the least and some Encouragement is due from the people But I shall not examine this strictly because I spare you 1. Labans dealing with Jacob so good a servant was nothing commendable Gen. 31.36 to 42. 2. And their carriage I am sure was too bad towards the Apostle That accounted him an enemy because he told them the truth Gal. 4.16 They did fulfill that Proverb Veritas odium parit Only thus much let me say That Prophets Apostles the worthies of all Ages and the truly wise men of this age will tell you by woful experience That this great work and endless labour of the Ministry is little or not at all considered valued regarded or rewarded in the world otherwise then with as much neglect disdain and reproach as may be as Jer. 20.8 Ap. So that these sore labourers may sit down with those sad people or that sad Church and say as they Our soul is exceedingly filled with the scorning of those that are at ease and with the contempt of the proud Psalm 123.3 4. Instance And so was Paul rewarded by many Humourists of his time Acts 13.50 and 16.22 23.
This motive we have from the Cause 2. From the End of our prayers viz. the honour and glory of God sure the common sense of all as Men or Christians will send the Creature to the Creator the Redeemed to the Redeemer the sanctified and saved ones of the Lord to the Sanctifier and Saviour of souls to return with that Leper thanks yea that honour praise and glory which is due for so great salvation This is done best by our prayers and praises This is the best we can do in the way of Requital in our Requests to him in asking and praying we do acknowledge and advance his greatnesse and goodnesse and in our praises his Bounty and Grace who hath respect unto the poverty and necessity of his servants doth give us his Spirit to help our infirmities Rom. 8.26 and doth make us sharers in the intercession of Christ Esay 53.12 Rom. 8.34 Heb. 7.25 26. by which we have audience and acceptance to our persons prayers as if both were qualified with full perfection and as it is God that put us upon this work of prayer and we in performing it do aim at the honour and glory of God III. So if you have Respect to the effects of faithful prayers they do in a sense overcome the invincible God and do oversway that power which is unresistable as in the case of Jacob with Esau his inveterately hating Brother Gen. 32. and God had done the like for a filthy Sodom and her polluted Sisters had they had but ten righteous persons among them and Prayer is a piece of Armour of admirable use both in the way of Offence and subduing our Enemies whether corporal or spiritual Of which we have many instances and of defence and that divers wayes It shelters from the wrath of God it delivers from many dangers it supplies with blessings of several sorts in many cases it removeth judgements felt or feared and it worketh Wonders many times to the amazement of the Spectators and Observers Of all which you have many Examples in Scripture and all which do in a manner concenter in the deliverances of Elisha from the great Army or huge Host of the Syrians and the extream fury of King Jehoram the Son of Ahab who sent a Messenger to cut off the Prophets head because his wickednesse and abominable Idolatry had provoked God to send a great famine upon Samaria 2 Kin. 6.14 15. to 19. ☞ Mark in this Prophet how the Messengers of God are lookt upon and dealt with If there be any evil Occurrences in a Land or Nation they are laid in the fault and must bear all the blame as it befell Elijah before him 1 Kings 18.17 18. But from both these great dangers the Lord delivered Elisha which are accompanied with many Favors the favour of God freedom from danger help from Heaven fers remov'd Tyranny of Jehoram disappointed v. 31.32 ☞ All these Motives from God our selves others and the duty of prayer in it self may abundantly suffice to put us on and spur us forward to this duty to which neverthelesse we are so naturally backward and all which I have urged from the Reasons though in another way So that to the Wonders effected by Prayer I shall only add a Remarkable Example or two recorded by the Antients in other Histories the first I shall make use of is 1. The Army of Marcus Aurelius Antoniinus Philosophers a great persecutor of Christians in the second Century was so distressed five dayes together for want of water and otherwise in great danger being encompassed with their Enemies A President of the Army acquainted the Anxious Emperor who was much troubled at these things that there was nothing which Christians could not obtain of God by prayer and that in the Army there was a Band of Souldiers all of them Christians Hereupon the Emperor requested their prayers which they did speedily perform and falling down upon their knees and pouring out their prayers to Christ upon a sudden a plentiful Rain was sent from Heaven which abundantly refreshed the Army But on the other side it terrified their wicked Enemies with Thunder Lightning and Hail ignis specie similitudine like fire Upon this their successe in prayers the Emperour much amazed and astonished did highly honour the Christians and in perpetuam rei memoriam for an everlasting memorial of the same he called that Legion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fulminatricem the Thundring Legion and afterwards he wrote an Epistle to the Senate of Rome to certifie the strangenesse of the thing saying Semel atque se Humi abjicerunt Deumque precati sunt quem ego ignorabam Statim coelo pluvia delapsa est c. As soon as the Christians did cast themselves down upon the ground and prayed to that God whom I know not said the Emperour but am ignorant of the rain came down abundantly And hereupon he made and published Edicts in Favour of the Christians Alsted Theol. Cat. p. 731. and Chronolum p. 179. This befell in the second Century Cirum annum Dui 170 Sims pag. 23. II. The second History that I shall make use of in this kind Cent. 4. Circ An. 381. Theodosius Magnus the Great who had occasion to make War twice against Regicides shall I call them or the Murtherers of good Emperours The War was against Maximus the Tyrant and Andragathius the Captain of his Army who slew Gratianus the Emperour and then as it is usual he usurped the Empire of the West whom having subdued the Emperour prevailed against him Maximus the Tyrant was justly punished with death and Andragathius seeing no way to escape threw himself headlong into a River and so desperately ended his wretched and blood-guilty Life Judas-like His second War was against those Rebellious Traytors Eugenius and Arbogastus who had strangled the good Emperour Valentinian the second lying in his bed In the beginning of his battel against them the good Emperour Theodosius was very hardly put to it or bestead at the first But he had recourse to God by prayer prayer all the Night Jacob-like in which he fought magis Orando quam feriendo more by prayer then by any other armed power or Forces So that the Lord sent a mighty tempest of Wind which blew so vehemently in the Face of Eugenius his Army that their Darts were turned back by the violence of the Wind into their own Faces the Tyrant Eugenius fell down before Theodosius to beg pardon but was slain by the Souldiers at the Emperours Feer Thus judgement without mercy is for them that shewed none James 2.13 And â—rbogastus the Traytor the Author and Master of mischief being out of all hope of safety slew himself Thus evil shall hunt the violent man to overthrow him and bring him to destruction Psalm 140.11 the man that doth violence to the blood of any person shall flee to the pit let no man slay him Pro 28.17 For blood lies heavy upon the Murtherer