the Apostle doth so skilfully couch together many seuerall and distinct points as euery word almost affordeth a seuerall doctrine he contenteth not himselfe in generall to exhort vnto the dutie of prayer but also declareth diuers circumstances appertaining thereunto Whence obserue that It is a warrantable course of teaching to set forth Principles of Religion in their seuerall and particular branches This is one kind of diuiding the Word aright Thus will the vndestanding of hearers be much informed with a distinct knowledge of the mysteries of godlinesse and thus shall they much better discerne the great depth of those mysteries and the rich treasure that is contained in them Yea thus also shall their memory bee much helped in retaining them for seuerall branches distinctly and in order set downe are a great meanes to strengthen memory Vse This iustifieth that manner of teaching which is as wee speake Common-place-wise by particular defining diuiding subdiuiding and distinct handling of particular branches of the Principles of Religion Obiect The Apostles vse to comprise many distinct points compendiously in few word but many Preachers spend many words in laying forth one point Answ They laid a foundation onely and therefore were the briefer these make vp the building and therefore may and ought to be the more copious Yet this giueth no warrant to such as spend much time in meere discoursing without any distinction of order or matter or to such as are ouer curious in multiplying their diuisions or ouer-tedious in amplifying them Neither doth this tie all Preachers at all times to vse one and the same methodâ—diuers Preachers haue diuers gifts and diuers places of Scripture require a diuers manner of handling Let euery man as he hath receiued the gift minister the same §. 4. Of the points to be handled in prayer IN these words of the Apostle concerning prayer note 1 His exhortation vnto the dutie it selfe 2 His direction for the better performing of it In his direction obserue 1 The kinds of prayer all prayer and supplication 2 The time thereof alwayes 3 The ground of it in the spirit 4 An helpe thereunto watchfulnesse 5 The meanes of preuailing thereby perseuerance 6 The person for whom 1 In generall for all Saints 2 In particular for himselfe vers 19. 20. That hee might the better vrge this particular vnto them he declareth 1 What he would haue them pray for in his behalfe verse 19. 2 Why he would haue them pray for him verse 20. The first point to be handled being the dutie it selfe I will therein distinctly shew First what Prayer is Secondly why we ought to pray §. 4. Of the definition of Prayer TRue Christian prayer is a right opening of the desire of the heart to God Heere note these three points First that the hearts desire is to be opened Secondly that it is to be opened to God Thirdly that it be rightly done The very forme and essence of prayer consisteth in the opening and making knowne of a mans inward desire which the Scripture setteth forth by a metaphor of Powring out the soule Powring out the heart Powring out a mans meditation or complaint I call it a desire of the heart First because all desires arise from the heart that is the fountaine of them Secondly to distinguish true pray er from euery sâ—eight wish and from lip labour These desires are made knowne by outward and inward meanes The outward meanes are words or signes Words do most liuely and plainly set forth the intent of the heart yet signes also as lifting vp the hands casting downe the eyes stretching abroad the armes bowing the knees â—ostrating the body and the like doe both manifest a mans â—inward desire and also stirre vp his affection The inward meanes are sighes and groanes by these God discerneth â—mans desire as well as by words and signes For God is 〈◊〉 as man hee vnderstandeth all the imaginations of the thoughts §. 5. Of the obiect of Prayer God onely THus is the desire to be opened and that to God which Dauid well knew and therefore saith Lord all my desire is before thee yea to God alone for Prayer is a principall part of diuine seruice But God onely shalt thou serue Oft are we in holy Scripture called vpon to call vpon God but neuer by precept promise or any other way warranted to call on any other The true Saints whose prayers haue beene approued haue euer prayed vnto God neuer vnto any other And that vpon iust and waightie reasons First God onely knoweth whether our desire come from the heart within or from teeth outward and so can distinguish whether it be true prayer euen a powring out of the soule or no. Secondly God onely is euery where present in all places to heare the suites of all persons Thirdly God only is Almightie able to grant vs what sute soeuer we shall make Obiect One creature may be helpefull to another why therefore may not prayer be made of one to another Answ First no creature can of it selfe be helpefull to any other further then God suffereth and enableth it 2. It is not a sufficient ground to moue vs to call vpon a creature because it may be helpefull for then many vnreasonable creatures might bee prayed vnto which is a most vnreasonable thing for any reasonable man to doe we must know that he to whom we pray heareth vs and is both willing and able to succour vs. But this can wee know of no inuisible creature whether Angell or Saint departed we neither know where they are nor what they can doe In vaine therefore it is to call on them 3. Difference must be made betwixt ciuill and diuine prayer This is made with assurance of faith and perswasion of diuine attributes in him to whom we make it together with religious adoration which is proper to the diuine Maiestie and to be performed to no creature neither Angell nor man And this is it whereof heere we speake and whereof all the question is betwixt vs and our aduersaries Ciuill Prayer is that which is made onely in ciuill respects and that in such particular things wherein we are perswaded they to whom it is made can helpe vs as to pray Ministers to teach and instruct vs in the way to eternall life to pray Magistrates to relieue vs against the wrongs of vniust men to pray Physitians in sicknesse to helpe vs and to pray others the like wherein they are able Yet so to seeke helpe of these as of Gods instruments whom God hath prouided to help and in that respect to cal vpon God and depend vpon him for his blessing on that helpe which man affordeth vnto vs. Thus we deny not but that ciuill prayer may bee made to men liuing and conuersing with vs to whom wee may make knowne our desire by outward meanes But religious
vpon an extraordinary occasion he prescribed a forme of prayer for them to vse In like manner saith Ezra I proclaimed a Fast that we might seeke of God a right way c. And accordingly they obserued his direction and ioined fasting and prayer together for saith he We fasted and be sought our God c. So saith Nehemiah of himselfe I fasted and prayed And of the Church in the new Testament it is said when they sent forth Paul and Barnabas they fasted and prayed and when they ordained Elders they Prayed and fasted Great reason there is to adde Fasting to extraordinary Prayer for when there is an extraordinary occasion of Prayer extraordinary ardency and continuance in prayer must be vsed as was before shewed Now fasting doth quicken our spirits and rowse vp our dull hearts and so both sharpen our prayers adding life and efficacy vnto them and also make vs able to hold out and continue the longer in Prayer For as fulnesse maketh a man drowsie in body and heauy in spirit so as he can neither pray ardently nor continue long in prayer so fasting maketh him fresh and cheerefull both in body and spirit Note the most ardent long continued supplications in Scripture and you shall find them supported by fasting Besides as fasting is an helpe to prayer so it is a testification of our vehement earnest desire of obtaining that which we pray for for by our voluntary abstaining from ordinary foode and other delights of our body we shew that we preferre the thing which we pray for before them The other duties which were reckoned vp among the ends of a Religious Fast as Examination humiliation and mortification as was before noted subordinate vnto Prayer and helpefull thereunto In that fasting therefore is vsed for the better performance of them in the vse of them it proueth to be a further helpe for prayer which will the better appeare if distinctly we consider how fasting maketh vs more fit to performe these duties §. 108. Of Examination another end of Fasting COncerning Examination of our selues we cannot be ignorant but that when any needfull extraordinary blessing is to be obtained or any iudgement to be preuented or remoued it is very requisite to search whether there be not any sinne in vs which may make our prayers to be reiected and not regarded That which the Lord said of the Army of Israel in Iosuahs time may be applied to particular persons namely that if they did not search and find out and take away the execrable and excommunicate among them the Lord would not be with them any more wherefore the Prophet exhorteth first to search and trie our wayes and turne to the Lord and then to lift vp our hearts with our hands vnto God in the Heauens Now by fasting we both gaine more time for examination euen that time which otherwise would be spent in sleeping eating drinking and other like things which in the day of a Fast are forborne and also make ourselues more fit thereto in that our spirits are cheered and our hearts rowsed vp thereby as was noted before This the Saints well knew and therefore were wont in the dayes of their Fast to enter into a serious and solemne examination of their owne and of others sinnes Reade the Prayer that Ezra made in the day of his Fast and in it you may obserue how he searcheth out the sinnes of the Iewes in his time which had prouoked the wrath of God and setteth them in order before God So did the Leuites in that Fast which was kept in Nehemiahs time §. 109. Of Humiliation a third end of Fasting COncerning Humiliation it is well knowne that they which looke to preuaile by Prayer with God must come before him with an humbled heart To him saith the Lord will I looke that is poore and of a contrite spirit Now by fasting wee manifest our vnworthinesse of the least of Gods blessings and so testifie great humiliation yea the very rites of a Fast are a means to humble the soule somewhat the more By laying aside our best apparell by our voluntary abstinence from Gods Creatures by forbearing some of our ordinary sleepe and by refusing in other respects to refresh our bodies we shew that we thinke our selues vnworthy of any outward delights yea of the least crumme of bread and drop of water In old time they were wont to weare sack-cloth in the time of a Fast to shew that the worst cloathing was good enough and to lay dust vpon their heads to shew that they thought themselues more worthy to be vnder the ground then to tread vpon it Againe when we fast because God is displeased for our sinne and as a token of his displeasure inflicteth some iudgement vpon vs we doe not only manifest our great griefe for displeasing God but also after an holy manner take vengeance of our selues which is an especiall point of humiliation commended in the Corinthians §. 110. Of Mortification a fourth end of fasting COncerning Mortification It hath been before shewed that the lusts of the flesh and the wanton affections therof are a great hindrance to feruent prayer being as birdlime to the fethers of a fowle which keepe it from mounting high Yea it is more cleare then needs be proued that they continually fight against the spirit and are a meanes to quench it so as the spirit is kept from making requests for vs so long as lust boyleth and domineereth in vs. Necessarie it is therefore that in this respect the body be beaten downe and brought into subiection But fasting is an especiall meanes to subdue our wanton flesh and corrupt lusts for as pampering our bodies addeth strength to the olde man so fasting mortifieth it and keepeth it downe The Apostle where he implieth that while man and wife giue themselues to fasting and prayer may the better abstaine intimateth that by fasting and prayer lust is subdued §. 111. Of fasting now vnder the New Testament BY that which hath hitherto beene deliuered in explication of a religious Fast we may well conclude that it is a warrantable commendable and needfull exercise Warrantable because commended Commendable because the practise thereof is commended Needfull because of the ends before Propounded It is therefore an exercise carefully and conscionably to be obserued of vs. Obiect It is no where commanded in the new Testament Answ 1. The Apostles and Churches practise thereof in the time of the Gospell sheweth that the Commandements of the old Testament concerning fasting were not as other ceremoniall ordinances of force only for the time of the law but of perpetuall vse so long as a Church should remaine on earth 2 The answere which Christ gaue to the Pharisies in defence of his Disciples not fasting in these words The daies will come when the Bridegrome shall bee
thanksgiuing many Psalmes he beginneth and endeth with praise yea euery verse of some Psalmes beginneth with an exhortation hereunto and euery verse of other Psalmes end with a thankfull acknowledgement of Gods mercie Diuers verses in many Psalmes both beginne and end with praising God There is nothing which that booke of Psalmes more tumbleth vp and downe repeating it very often againe and againe then this clause Praise yee the Lord yea his Psalmes of humiliation which hee beginneth with sobs and teares hee endeth with praise A worthy patterne to follow the more frequent we are in thanksgiuing the more doe we resemble the triumphant Church in heauen which cease not day nor night saying Holy Holy Holy Lord God Almightie In the booke of Reuelation it is oft noted that the heauenly Spirits so soone as any occasion was offered presently fell on their faces and gaue glory to God They doe after an holy manner rebound vp and downe this word Hallelu-Iah one from another Thus doe they alwayes giue thankes It well beseemeth them how can it then but well beseeme vs wee must endeauor to be like them onely heere lieth a difference betwixt them and vs that all teares are wiped away from their eyes so as they haue not such matter of supplication as we haue we must mixe petition and thanksgiuing together so giue thankes alwayes as wee make supplication alwayes for to both these parts of prayer is this extent to be applied one must not exclude another neither must either of them exclude any other duetie THE FOVRTH PART The Ground of Prayer §. 126. Of the meaning of this phrase in the Spirit THe third general branch concerning praier is the ground from whence it ariseth and that is the Spirit Pray in the Spirit saith the Apostle Some heere vnderstand the spirit of man which is the soule and heart of a man and so is this phrase vsed where the Apostle saith I will pray with the Spirit or in the Spirit Others vnderstand the Spirit of God which is the holy Ghost and so is this phrase vsed f where the Apostle Iude saith Pray in the holy Ghost and where Saint Paul saith The Spirit maketh request for vs. I take it that they which exclude either of these come short of the Apostles meaning for I doubt not but he heere intendeth both the Spirit of God and also the spirit of man sure I am that both may stand together yea that both do alwaies concurre together and cannot be seuered for without the holy Spirit of God man cannot pray in his spirit and heart and whensoeuer the Spirit of God helpeth vs to pray hee stirreth vp our spirits and hearts to pray The spirit of man is that especiall place where the Spirit of God hath his residencie This clause then affordeth vnto vs these two instructions 1 True prayer is a worke of the holy Spirit of God and commeth from his motion 2 Prayer framed by the Spirit of God floweth out of the very spirit and heart of a man §. 127. Of the worke of the Spirit in prayer FOr the first note what the Prophet saith in Gods name to Ierusalem I will powre vpon them the spirit of supplications He calleth the gifts of prayer the spirit of supplications because it is Gods Spirit which worketh in vs this gift and inableth vs to call vpon God in a like respect Saint Paul vseth this phrase The Spirit of faith More plainely is this point proued by that phrase which Saint Iude vseth Praying in the holy Ghost but most euidently by Saint Paul who layeth it downe first affirmatiuely saying The Spirit helpeth our infirmities and maketh intercession for vs then negatiuely saying Wee know not what to pray c. What may the Apostle meane by this phrase The Spirit it selfe maketh intercession Doth the holy Ghost truely and properly pray for vs as Christ our High Priest and Mediator or as one of vs for another Noe verily for then should the holy Ghost bee our Mediator which was one of Arrius his heresies an office which is neuer attributed to him but appropriated to Christ For there is one God and one Mediator betwixt God and man the man Christ Iesus Besides then also should God make request to God for the holy Ghost is God but not man also as Christ was The meaning then of the Apostle must needs bee this that the Spirit of God stirreth vs vp to pray quickning and putting life into our dead and dull spirits yea inwardly as it were suggesteth vnto vs and infuseth into vs such desires such sighes grones yea and such words as are acceptable to God which for the truth and sincerâ—â—â—e of them for the vehemencie and ardencie of them for the power and efficacie of them are vnutterable they pierce thorow the very heauens and enter vnto the glorious Throne of Gods grace and there make a loud crie in the eares of the Almightie Therefore in the next verse the Apostle addeth he that searcheth the hearts that is God the searcher of all hearts knoweth what is the minde of the Spirit that is what desires what sighes and groanes what prayers proceed from the work of his Spirit being stirred vp thereby in our spirits for Gods Spirit informeth and instructeth our spirits to make prayers to God according to the will of God which otherwise were most impossible for vs to doe we neither could tell what to aske nor how to aske Thus plainely and clearely we see that true prayer commeth from the motion and worke of Gods Spirit which may yet further be confirmed by comparing Gal. 4. 6. with Rom. 8. 15. in that it is said the Spirit in our hearts crieth Abba Father in this by the Spirit we crie Abba Father The reasons why thus the Spirit prayeth yea why it is needfull that the Spirit should pray and so we pray in the Spirit are these 1 In regard of our naturall estate we haue no abilitie at all to pray a dead man can as wel craue help of another man as a naturall man in faith craue succour of God Wee are not sufficient of our selues to thinke any thing as of our selues Can we then be sufficient of our selues to pray aright 2 In our regenerate estate wee are no longer able to doe any good thing then the Spirit helpeth and assisteth vs. Though once we be inabled by the Spirit to pray aright vet if the Spirit leaue vs and continue not in vs his powerfull worke all our abilitie is gone as a wheele which is turned about with an hand if the hand be taken away the wheele will soone stand still it is needfull that vnto the first grace following grace be added for man after he is regenerate still needeth the present effectuall continual worke of Gods holy Spirit It is therefore said He that hath begunne a good worke in you will performe it vntill the day of Iesus Christ 3 Though we knew how to pray yet would not our prayer be acceptable to God except it came from his Spirit
are for thy helpe more distinctions of seuerall points then were before For that which before was set forth as one Treatise is now diuided into three seuerall Treatises and the Treatise of the Sinne against the Holy Ghost added thereto maketh a fourth These seuerall Treatises are also diuided into their distinct Parts and againe subdiuided into sundry Sections ouer euery of which the summe and head of the matter therein handled is set Thus both great light is giuen for better vnderstanding and also a ready way is made for finding out the seuerall points contained in this Booke A Table of all these Diuisions aud of the distinct heads of euery of them is set before the Booke that if it please thee thou mayest at once take a briefe view of all That which I especially haue aymed at for thee is thy spirituall edification That which I earnestly desire of thee is the helpe of thy faithfull prayers Pray for me The seruant of Christ and of his Church W. G. An Analysis or Resolution of a Direction laid downe by St Paul in the sixt Chapter to the Ephesians from the beginning of vers 10. to the end of vers 20. The scope of this Direction is to keepe vs safe against all the assaults of our spirituall enemies JN this direction note 1 The Manner whereby is declared the 1 Necessitie of the point Finally 2 Affection of the Apostle where by iâ— intimated his Mildenesse Humilitie My Brethren 3 Matter wherein is required 1 To be couragious heere note 1 The dutie it selfe Be strong 2 The ground thereof Jn the Lord. 3 The motiue thereto In the power of his might 2. To bee well prepared Here note 1 The dutie 1 Generally set downe Once vers 12 Heere note 1 The Action Put on 2 The Obiect Armour Described by 1 The kind of it Armour of God 2 Sufficiency of it Whole Armor 3 End Here is declared the Benefit of Armour Able to stand 2 Enemy against whom to be vsed described by his Name Diuell TeÌ„ptations Wyleâ— Amplified by the generality All. Againe vers 13. Where note 1 The action Take to you 2 The obiect Whole armour of God 3 The End 1 To withstaÌ„d 2 To stand Amplified by the time 1 Of Combate In the eâ—â—ll day 2 Of Conquest hauing done all 2 Particularly exemplified A 2 Motiue vers 12 which is drawne from a Christian combate Wherein note 1 The kinde of Combate Wrestle 2 Combatants 1 Defendants Wee 2. Chalengers or Assaulters described 1 Negatiuely Not flesh and blood 2 Affirmatiuely by their 1 Gouernment Here note 1 The kind of it Principalities 2 Their kingdome Worldly Gouernors 3 Their vassals Darkenesse of this world 2 Power Powers 3 Nature Spirits 4 Qualitie Wickednesse 5 Cause of fight Heauenly things 3 The Meanes whereby it may be the better performed vers 18. B A In the particular exemplification note 2 The duetie Staâ—d 2 The manner of performing it Here are to six peeces of armour resembled six graces To 1 A Girdle Veritie 2 A Brest-plâ—â—â— Righteousnesse 3 Shooes Preparation of the Gospell of peace 4 A Shield Faith Heere is declared the benefit of Faith Whereby â—ee shall be able to quench This is amplified by the obiect Dares described by the 1 Generality All. 2 Quality Fierie 3 Author Diuell 5 An Helmer Hoâ—â— 6 A Sword Word of God B The meanes is Prayer amplified by 1 The kindes set downe 1 Generally Aâ—â— 2 Particularly Prayer Supplicatâ—â—â—â— 2 The time Abwayes 3 The ground The Spirit 4 The helpe thereto Watchfulnesse 5 The continuance All perseuerance 6 The persons for whom set downe 1 Generally All Saints 2 Particularly Mee Here note 1 The matter to be craued Vtterance This is amplified by the 1 Manner Opening the mouth Boldnesse 2 End Here note 1 The action To make know 〈◊〉 2 The obiect The Gospell 3 The qualitie Mysteriâ— 2 Motiue taken from 1 His function Ambassadour 2 His condition In a Chaine Both amplified by 1 The end That I may preach boldly 2 The maner As J ought to speake A TABLE OF THE HEADS OF SVCH POINTS AS ARE HANDLED in the seuerall Treatises of this Booke as they lye in Order THE FIRST TREATISE Of arming a Christian Souldier THE FIRST PART Of the fountaine of Christian courage § 1. THE Summe and seueral heads Page 1 2 The necessity of the point 3 3 The Apostles affection 3 4 The need of Christian courage 6 5 All strength from God 9 6 Gods power most mightie 12 7 The benefit of confidence in God 15 THE SECOND PART The meanes of standing sure § 1. THe heads of those meanes pag. 16 2 Christians are souldiers 16 3 The vse of spirituall graces 19 4 Christians armour spirituall 20 5 Christians armour compleate 22 6 The armour of God to be vsed 24 7 Euery grace to be vsed 26 8 Mans endeauour to bee added to Gods assistance 29 8 The end and benefit of Christian armour 32 9 Who are without armour can haue no hope to stand 33 10 Who wel vse their armor are sure to stand 35 11 Satan our aduersarie 37 12 Satan a terrible enemie 37 13 The diuels wiles 39 THE THIRD PART The reason why we must be well armed § 1 THe coherence pag. 44 2 Danger maketh watchfull 45 3 Against presumption 46 4 Against despaire 47 5 Exposition of the words 48 6 The danger of a Christians combate 49 7 None exempted from fight 51 8 Exposition of words 53 9 How our spirituall enemies exceed flesh and blood 54 10 The diuel hath his hand in euery temptation 56 11 Who cannot stand against flesh and blood can much lesse stand against principalities and powers 57 12 Exposition of words 58 13 Of Satans dominion 61 14 Of Satans power 64 15 Of the restraint of Satans power 66 16 Of Satans power in miracles 66 17 Of Satans power ouer mans will 68 18 Of Satans power ouer mans heart 68 19 Of Satans power in foreâ—telling things to come 69 20 Of the extent of Satans power 70 21 Of the power of euill Angels compared to good 71 22 Of the restraint of Satans power 72 23 Of the place where Satan ruleth 75 24 Of the parties ouer whom Satan ruleth 76 25 Of the nature of diuels 79 26 Of the aduantage which Satan hath 81 27 Of the helpe we haue against Satans aduantages 83 28 Of Satans euill qualitie â—3 29 Of the number of diuels 86 30 Of Satans abode in the ayre 89 31 Of the cause of Satans quarrell 90 THE FOVRTH PART A repetition of the meanes § 1 OF repeating one and the same thing pag. 95 2 Danger must make watchfull 98 3 A resolution of the verse 98 4 Whence our defence commeth 99 5 Of the reparre of grace 100 6 Why the whole Armour is to be vsed 102 7 Of manfull standing 102 8 Of the euill day 104 9 Of Satans being loose 104 10 Of preparation against triall 106 11 Of the multitude of trials 107
it and more highly esteeme the Preachers of it because they know it to be the truth of God Thus the Thessalonians receiued the Word preached In much assurance because they receiued it Not as the word of men but of God There can be no greater enemie to preaching and Preachers then ignorance instance the rude villages of the Countrie §. 24. Of Ignorance how hainous a sinne it is The deuotion which is pretended to come from ignorance is meere superstition or which is worse Idolatry So much the Apostle affirmeth When ye knew not God ye did sernice to them which by nature are not Gods For ignorance of Gods word is the cause of all error as Christ implyeth saying You erre not knowing the Scriptures Matth. 21. 29. Yea the Scriptures being They which testifie of Christ Ioh. 5. 39. vpon ignorance of the Scriptures must needs follow ignorance of Christ Now ignorance being in it selfe a most odious vice against which Christ will come in flaming fire to render vengeance and a mother sinne which bringeth forth many other notorious sinnes how can any good thing come from it Certainly this cauill which is raised against knowledge for ignorance hath sprung either from Enuie whereby men grieue at the knowledge and good parts which are in others or from Ambition whereby they seeke to be eminent aboue all other or from Policie seeking thereby a couer for their owne ignorance Moses who desired that all the Lords people were Prophets and Paul who wished that al that heard him were altogether as he himselfe was were otherwise minded §. 25. Answere to Satans suggestion of the non-proficiencie of many hearers 5. Sug. MAny who reade and heare much are not any whit the more freed from assaults the flesh world and Diuell beare as great a sway in them as in any other Answ It is certaine that many are most wrongfully blamed A more in their eyes who loue the Word is made a beame a mole-hill a mountaine If indeed there be any such as there are too many the fault is not in the Word but in themselues Though the Sunne shine neuer so hot and oft on a stone it softneth it nothing at all If it shine on clav it hardneth it Stony hearts are no whit bettered muddie claiey polluted hearts are made worse THE THIRD TREATISE Of the meanes to vse spirituall Armour aright THE FIRST PART Of Prayer in generall Ephesians 6. 18. Praying alwayes with all prayer and supplication in the Spirit and watching thereunto with all perseuerance and supplication for all Saints 19. And for mee that vtterance may be giuen vnto mee c. §. 1. Of the ioyning of prayer with the whole Armour of God AFTER that the Apostle like a good Captaine had sufficiently furnished the Christian Souldier from toppe to toe with all needfull spirituall Armour both defensiue and offensiue hee proceedeth to instruct him how hee may get and well vse this Armour The best generall meanes that hee could prescribe is prayer for that Armour being spirituall and heauenly wee fleshly and earthly we are as vnfit to vse it as a Childe to vse a Gyants Armour In setting downe this heauenly exercise of prayer hee so setteth it downe in the last place after all as it hath a reference to all and such a reference as implieth a ioynt vse of it with all the rest for he vseth the participle praying as if he had said put on the whole armour of God praying take Girdle Brest-plate Shooes Shield Helmet and Sword praying Hence I obserue that To all other meanes which are vsed for defence or offence Prayer must be added It must I say be added neither they nor this omitted but both ioyned together Excellently was this of old set forth by the Israelites manner of going to battell As the people were to goe armed and to fight so the Priests were to goe with siluer Trumpets and to sound this sounding with siluer Trumpets implyed hearty and earnest prayer Note the benefit hereof 2. Chron. 13. 14 c. Thus while Ioshua and the people were fighting with the Amalakites Moses stood lifting vp his hand and Aaron and Hur staied his hand This was an outward figure of their inward powerfull prayer When Moses let fall his hand and hee left to pray Amalek preuailed So while Israel fought against the Philistims Samuel prayed and while Ioab fought against Aram Dauid prayed The like I might instance in Asa Iehosaphat Hezekiah and other Saints If in fighting against flesh and blood Saints were thus carefull in adding prayer to other meanes how much more ought wee so to doe in our spirituall combates against spirits Christ in his agony prayed and Paul when he was buffetted of the messenger of Satan praied God who hath appointed meanes of safetie will not crosse his owne ordinance without the vse of them hee will not protect any But of himselfe no man is able to vse the Armour aright it is God which enableth him Wherefore because God will do nothing without vs we must arme our selues and fight and because wee can doe nothing without God we must pray §. 2. Of the meane betwixt presuming and tempting God Vse BE carefull in keeping the golden meane betwixt two enormous extreames one of tempting God in neglect of the meanes which he hath appointed for our safetie the other of presuming against God in trusting so much to the meanes as we seeke not to him for helpe and succour Into both these extreames fell the Israelites one while they would not venture to fight and so tempted the Lord another while they would needs fight of their owne head without seeking helpe of the Lord and so presumed obstinately Rebellious are they who reiect the meanes they cleane cast themselues out of the protection of God Presumptuous are they who trust to the meanes and call not vpon God they prouoke God either to strip them of such things as they glory in or else to turne them to their owne destruction as hee did the strength of Goliah and wisedome of Achitophel The middle way betwixt the rocke of rebellon and gulâ—e of presumption is so to shew our obedience in vsing all the meanes which the Lord prescribeth as wee manifest our confidence in him by seeking strength of him Those things which God hath ioyned together let no man put asunder To all the forenamed graces adde prayer pray for Armour pray for strength wisdome and abilitie well to vse Armour pray for a blessing on the well vsing it bee vpright and pray righteous and pray patient faithfull sted fast in hope expert in Gods word and pray pray before the fight fight and pray without prayer no good successe can be expected through prayer we may be assured to be assisted §. 3. Of diuiding the Word aright IN laying downe this doctrine of Prayer
of others then of them which receiue them 2 Such persons were much better want all those things then haue them for because they call not on God God giueth them no grace well to vse them so as they abuse them to their owne destruction Achitophels wit Goliahs strength Herods eloquence were the cause of their ouerthrow in this World and though all haue not like ends in this World yet all heape vp wrath vnto themselues against the day of wrath Reade Rom. 2. 4. 5. 3 That spirit which commeth accompanied with all needfull sauing and sanctifying graces is not gotten without Prayer God giueth the holy Ghost to them that desire him §. 20. Of the fift motiue the profit of Prayer 2 THe vtility or profit of Prayer is much euery manner of way It is profitable 1 To obtaine euery good thing as is euident by the promise of Christ Ioh. 16. 23. Verily verily I say vnto you whatsoeuer ye shall aske the Father in my name he will giue it you Note the certainty of this promise in Christs vehement asseueration Note the generality of it Whatsoeuer The Heathen among whom the Christians liued after the Apostles dayes obseruing so much said There was nothing which Christians could not obtaine of God by Prayer I might here particularly exemplifie this by seuerall instances of all kinds of blessings spirituall and temporall publike and priuate for our selues and others concerning this life and a better and shew how Gods children haue by Prayer obtained them and also declare seuerall promises made by God for all these But I haue in part declared these before and I shall haue fitter occasion to handle them when I speake of the matter of prayer 2 To preuent iudgements threatned and remoue iudgements inflicted Note for this purpose the prayer of Salomon 1 Kings 8. 33 c. 3 To preserue nourish and strengthen in vs all spirituall graces by Christs prayer was Peters faith kept from failing whereby Christ sheweth that Prayer is an especiall meanes to be vsed to that end So the Apostle praied in the behalf of the Colossians that they might be filled with knowledg c increasing therin strengthned c. 4 To obtaine remission of sinnes for this is the sum of the fift Petition and for this end Peter saith to Simon Magus Pray God that if it be possible the thought of thine heart may be forgiuen thee whereby he implieth that if remission of sinnes may be obtained by any meanes Praier is that meanes 5 To subdue in vs the power of sin which Dauid well knowing praied that sin might not haue dominion ouer him I dare boldly auouch and I dout not but euery Christian soule that is acquainted with this holy exercise of prayer can by experience iustifie the truth of what I shall auouch that the more constant and powerfull a man is in prayer the lesse power sinne hath in him the more sin preuaileth the weaker is the spirit of prayer when Gods children fall into temptation and yeeld vnto sinne their soules are intangled thereby as a bird whose feathers are besmeared with birdlime or whose feete are caught in a snare they cannot flye vp to heauen If by prayer they keepe their hearts aloft they are the more free from being intangled by Satan Faithfull prayer and purpose to sin cannot stand together In this respect I may not vnfitly compare the spirit of prayer to that spirit and breath which commeth from the lungs of a man whereby that ouer-great heate which otherwise would drie vp all his radicall and naturall moisture is cooled and allayed for it is prayer which cooleth and allayeth in man the immoderate heate of lust anger malice enuy c. 6 To sanctifie all Gods creatures vnto our vse for as Gods word giueth a warrant for the vsing of the creatures which are needfull and a direction whereby we are taught how to vse them so prayer to God obtaineth a right vnto them and a blessing vpon them therefore the Apostle ioyneth both these together and saith that the creature is sanctified by the Word and prayer For this end Christ vsually prayed before he vsed the creature and all euen they who haue abundance must pray Giue vs this day our daily bread that they may haue a right vnto and a blessing vpon the creatures which they vse the like may be said of the callings wherein we are placed of the actions which we do and of al things which we haue or vse all are sanctified by prayer who without prayer doe or vse any thing are vsurpers and can looke for no blessing To conclude Prayer is profitable vnto all things §. 21. Of the respects wherein ones Prayer is not heard Obiect AGainst all that is said of the profit of Prayer some obiect that the Prayers of many are fruitlesse they obtaine not the things desired yea that God sweareth he would not heare Moses Samuel Noah Daniel Iob. Answer 1 Many pray amisse and so receiue not wherefore that out Prayers may be profitable we must learne to pray aright as we haue beene directed before 2 Though God alwaies grant not his seruants request instantly yet afterwards when there is a more seasonable time he doth for God is the Lord of times and seasons and best knoweth which is the fittest season both for his owne glory and his childrens good to grant their request For this end did not Christ at first grant his Mothers request when shee desired supply of wine nor the request of the Cananite which shee made for her daughter Note his answer to his Disciples It is not for you to know the times or the seasons which the Father hath put in his owne power 3 Though he heare them not in that particular yet in as good or in a better thing will he heare them As when Paul prayed against a temptation God gaue him grace sufficient to resist it and when Christ praied to haue his bitter cup remoued God enabled him to drink it wherevpon it is said that he was heard in that which he feared Dauid prayed for his childe that died yet was not his prayer in vaine for first his prayer was a sacrifice acceptable to God Secondly God had mercy on the soule of his childe Thirdly God gaue him another sonne of the same mother a Salomon a Iedediah a Prince of peace beloued of the Lord whom God made King after Dauid God better knoweth what is good for vs then wee doe our selues accordingly though he heare vs not alwaies to our owne will and grant what wee suppose to be good yet alwaies he heareth vs to his owne will and granteth what he knoweth to be good for vs. 4 The Saints well know what God hath absolutely promised as all needfull sauing graces and saluation it selfe those absolutely they pray for and
consider how infinitely farre greater the diuine Maiesty is then any humane can be and this will shew how high a dignity it is to haue a free accesse vnto his glorious presence especially if withall we consider how full of grace and goodnesse he is to all that come before him The glorious Angels doe admire the Saints in regard of this honour vouchfafed vnto them §. 27. A Collection of the motiues to Prayer THus we see what strong motiues here be to vrge this duty If either Gods honour or our owne honour if to please God or to supply our own needs and necessities if our own profit benefit be any motiues hereunto motiues are not wanting What exercise on earth so heauenly and yet what whereunto we are more dull O that so rare and excellent a duty should so rarely and slightly be performed as commonly it is Doth not this argue as the great corruption of our nature so the subtill malice of the diuell For wel he knoweth the vantage that man gaineth and damage which cometh to him by Prayer Let vs be grieued and humbled for our dulnesse and carelesnesse herein Let vs rowse vp our spirits and pray that we may pray THE SECOND PART The kinds of Prayer With all Prayer and supplication §. 28. Of the generall heads whereunto the particular kinds of Prayer are referred HItherto of the duty it selfe whereunto we are exhorted we are now to handle the particular circumstances or branches of the Apostles direction The first is concerning the kindes of Prayer which are first intimated vnder that generall particle All and then exemplified by two particular instances 1 Prayer 2 Supplication That we may distinctly handle the seuerall kinds of prayer which are here in this Text comprised vnder this word All and in other places of Scripture more expresly set downe I will draw them into some order Prayer may first be distinguished according to the matter and manner thereof In regard of the matter the Apostle maketh foure seuerall heads 1 Supplications or deprecations which are for the remouall of euill 2 Prayers which are for the obtaining of good 3 Intercessions which are in the behalfe of others 4 Thanks-giuings which are for benefits receiued These foure he referreth in another place to two heades 1 Requests 2 Thanks-giuing Vnder Requests he comprehendeth supplication and Prayer vnder which also may be comprised intercession Againe in another place he mentioneth onely two heads 1 Prayer 2 Thanks-giuing By Prayer he meaneth petition For when this word Prayer is set alone it compriseth all the kinds vnder it when it is ioyned with thanksgiuing alone it compriseth all kinds belonging to request When it is ioyned with deprecation or intercession it is restrained to a desire of good things for our selues The most generall and vsuall distinction is grounded on 1 Thess 5. 17 18. which is Petition Thanksgiuing Petition may be distributed according to the things or persons in respect whereof it is made The things which it respecteth are either good to obtaine them which is most properly Prayer or euill to remoue them which is Supplication so called in English because when we are oppressed with any euill it maketh vs cast downe our selues as poore suppliants crauing helpe and redresse The persons are our selues or others The forenamed kinds respect our selues That which respecteth others is intercession and that is either for them or against them According to this distribution we shall handle vnder Prayer put for Petition 1 Petition for good things 2 Deprecation to remoue euill things 3 Intercession for others 4 Expostulation against others §. 29. Of the things to be asked in Prayer 1. FOr Petition I need not stand to proue the general that it is lawfull to craue good things for this of all others is the most principall kind of Prayer And this generall title Prayer is most commonly attributed to it I will rather more particularly shew 1 What things we are to craue 2 After what manner we are to craue them The things which may be asked must be lawfull and good for so much implyeth Christ where he saith that God will giue good things to them that aske him Now those things are lawfull and good which are agreeable to the good will of God for Gods will is not onely the rule and square of goodnesse but the very ground of goodnesse A thing is not first good and then willed of God but therefore good because it is willed of God so as Gods will giueth the very essence and being vnto goodnesse Wherupon the Apostle hauing prayed for the Hebrewes that God would make them perfect in all good wokes addeth by way of explanation to doe his will This general point of framing our petitions according to Gods will Saint Iohn expresly layeth downe saying If we aske any thing according to his will he heareth vs. Would we then know what are those good and lawfull things which may be asked Search the Scriptures for in them is Gods will reuealed If we haue our warrant from thence for the good things we aske then may we boldly aske and looke to receiue them §. 30. Of the Summe of the Lords Prayer BVt because this is a large field and a wide Sea Christ hath made an epitome a briefe collection of all such things as are good and lawfull to be asked and comprised them in those few petitions of the Lords Prayer Where we may obserue two seuerall heads of them 1 Gods glory in the three first petitions wherein praying to God we say Thy Name Thy Kingdome Thy will 2 Our owne good in the three last wherein speaking of our selues we say Our bread Our trespasses Lead vs not But deliuer vs. Gods glory is first of all and most of all to be desiredâ— nothing is to be craned but that which may make thereâ—unto If Gods glory and our saluation could come inâ— opposition that were to be preferred to this as Moses sheweth by his owne example Therefore that hath the first place in the Lords Prayer As we are to desire it so to desire the meanes whereby it may be effected and the manifestation of it In regard of our owne good we may aske all needfulâ— things whether they be temporall concerning these frailâ— bodies of ours while here wee liue or spirituall and that either respecting our Iustification the principall part whereof is a discharge of that debt wherein thorow sinne we are bound vnto God or our Sanctification in keeping vs from the pollution of sinne and preseruing vs safe from all euill vnto saluation The Scripture affordeth particular instances of all these things asked of God by the prayers of the Saints But this warrant of the Lords Prayer being so sufficient I neede no longer to insist vppon it §. 31. Of the diuers manner of asking things absolutely and conditionally promised HAuing seene what
Since their times we reade onely of one who by the Church hath been adiudged to haue committed that sinne which was Iulian called the Apostate §. 43. Of not praying for those who are apparantly reiected 3 FOr those of whom God hath giuen an expresse charge to the contrary and who are expresly and apparently reiected of God if any pray doe they not thwart and gaine-say the reuealed will of God we reade not that Samuel prayed for Saul after the Lord expresly forbade him Had Ieremiah prayed for the people after the Lord said to him Thou shalt not pray for this people neither lift vp cry or prayer for them neither intreat me for I will not heare thee he had transgressed §. 44. Of iudging the sinne against the Holy Ghost THough these two last restraints be expresly mentioned in the Scripture yet we must take heed how we iudge any either to haue committed that sin vnto death or to be reiected of God for the one there is need of an extraordinary spirit for the other of extraordinary reuelation from God Quest What if any shall professe themselues to bee such Answ That is no good ground for vs to iudge them to be such and to cease to pray for them For many weak ones in temptation will iudge themselues to haue sinned against the Holy Ghost and to be reiected of God and thereupon neither pray for themselues nor suffer others to pray for them These persons commonly haue in them great griefe of heart for that wretched estate wherein they conceiue themselues to be or if their heart be hardned they are greeued for that hardnesse they haue a longing desire to be out of that estate yea they haue a secret loue of God and zeale of his glory though they feele it not for they cannot endure to heare any blaspheme Gods holy Name and truth Now these are euident signes that they neuer fell into that vnpardonable sinne against the Holy Ghost The best aduice which is first to be giuen vnto such persons is to perswade them that they are more vnfit to iudge of their spirituall estate then a man deepely possessed with melancholly of his bodily health and that the iudgement of so weighty and intricate a matter as the sinne against the Holy Ghost is to be referred to the iudgement and censure of the Church and not of any one particular man except he had an extraordinary spirit But howsoeuer they like sencelesse patients seeke their owne ruine yet let vs like good physitions and faithfull friends be the more tender ouer them and afford them the best helpe we can both by wise counsell and feruent Prayer Thus much touching the negatiue who are not to be prayed for §. 45. Of the persons who are to be prayed for THe affirmatiue who are to be prayed for is very generall For except those before excepted all of all sorts are to be prayed for Indeed the Apostle in this Text nameth none but Saints yet simply he excludeth not all other but rather more forcibly vrgeth this duty for the Saints as if he had said whomsoeuer ye forget forget not any of the Saints let them especially aboue all be remembred In effect so much is here implyed as is expressed Gal. 6. 10. Let vs doe good vnto all men especially vnto them who are of the houshold of Faith If this place excluded all but Saints and implyed that none but they should be prayed for it would thwart and contradict many other places of Scripture which shall be declared when we proue that such as are not of the Church may be prayed for Wherefore because the two later sort who sinne against the Holy Ghost and who are reiected of God are not by ordinary spirits discerned I may for an ordinary direction say All men liuing on earth are to be praied for So much the Apostle himself expresly auoucheth For in direct termes he exhorteth that Praiers be made for almen All I say whether they be in the Church or out of it called or not called friends or foes publike or priuate persons rich or poore yong or old male or female bond or free of what estate or condition soeuer I will giue particular proofes of these particulars when I declare in what order they are to be prayed for In the meane while note these generall grounds and reasons 1 All are made after the same image of God that we are all are of the same mould all our owne flesh all our neighbours and therefore as other duties of loue so this which is the most common and generall duty of all is to be performed for all 2 Besides for ought we know all may belong to the election of God and so haue a right to the priuiledges of Gods elect Obiect Sure it is that euery one is not elected there alwayes haue been stil are and euer shal be a mixture of reprobats with the elect for this world is Gods field wherin are tares as wel as wheat a sea wherein are bad things as wel as good Yea sure it is that the greater sort are reprobates for few are chosen narrow is the way that leadeth to life and few there bee that finde it but broad is the way that leadeth to destruction and many there be which goe in thereat Answ Though this be most true yet can wee not say of any particular man that he belongeth not to Gods election If he be not now called he may hereafter Though he be now a wolfe he may become a lambe as Paul did Wherefore to resolue this point distinctly al men ioyntly together may not be prayed for because all belong not to Gods election Yet all men seuerally except before excepted may and must be prayed for So as there is not any one excepted There is not any Countrey any sort or condition of people any one man of whom we can say he is not to be prayed for Obiect The Pope of Rome is Antichrist and Antichrist is branded to bee that man of sinne which is a sonne of perdition Answ Wee may not conceiue any particular man to be Antichrist but rather that seate and State where the Pope sitteth or that Hierarchy the head whereof the Pope is or the succession of Popes one after another The ground of prayer is the iudgement of charity and not of certenty Now charity hopeth all things It hopeth that they which are out of Christs fold may in time bee called into it that very persecutors of the Gospell may proue professors of the same I doubt not but vpon this ground and in the forenamed respect that clause in our publike Leiturgy That it may please thee to haue mercy on all men is vsed §. 46. Of the order of praying for others FOr the order of praying for others prayer being one of the most proper and principall effects of loue followeth the order of
glore Therewith especially blesse we God and therefore by an excellency it is called glory As Dauid speaking of his tongue saith My glory reioyceth And againe Awake my glory And againe I will sing and giue praise with my glory In regard of these three last reasons it is meet to vse words euen in priuate prayers when we are alone Prouided that it be not for ostentation to be known to pray for that is a note of hypocrisie condemned by our Lord in the Scribes and Pharisies §. 76. Of sudden prayer SVdden prayer is when vpon some present occasion the heart is instantly lift vp vnto God whether it be onely by some sighes of the heart or by some few words vttered It is likely that Nehemiahs prayer was some sudden desire of the hart For the King offring speech vnto him gaue him occasion to make a suit vnto the King which that he might obtain he presently lift vp his hart to God These sudden praiers are called ciaculations of the heart which are to be vsed as salt with meat with euery bit of meat we commonly take a little salt to season it So when we doe any thing when we confer of any thing when we goe any whether vpon all occasions we must lift vp our hearts to God This argueth an holy familiarity with God yea it manifesteth an heauenly mind euen as those things which are ready vpon all occasions to fly vpward appeare to be of a light aerial or fiery nature not earthly heauy weighty This kind of praier must so be vsed as it bee added to solemne and set prayers and not make them to bee neglected No man maketh a meale of salt alone and refuseth other solid meat because salt is now and then to be eaten Much lesse must these sudden praiers hinder solemne or composed prayers §. 77. Of composed prayer COmposed prayer is when a Christian setteth himselfe to make some solemn prayer vnto God whether it be in Church family closet field or any other place whether it be vttered with words or onely conceiued in hart as the morning and euening prayer which Christians vse to make or the praier at solemne assemblies with the like Such were the prayers that Daniel vsed to make three times a day God to whom wee make our praier is a great God of excellent Maiesty not lightly but with all due reuerence to bee regarded and therefore most meet that wee should compose our selues in a solemne manner to appeare before his glorious presence §. 78. Of preparation before prayer THat this kinde of prayer may bee the better performed preparation is very needefull which the Preacher implyeth saying Be not rash with thy mouth and let not thine heart be hasty to vtter any thing before God In preparation vnto prayer two things are to bee performed First we must empty our foules of al such things as may hinder prayer Secondly fill them with such things as may be helpfull thereunto The things that hinder are either wicked or worldly Wicked things are against God or against man Against God are all sinnes and transgressions of his Law These we must search out and hauing found them out set our selues with a full and honest purpose of heart vtterly to forsake them If we regard wickednes God will not heare our prayer Whereupon saith Dauid I will wash mine hands in inocency O Lord and compasse thine alter Against man are wrath anger malice and such like reuengeful affections in regard whereof the Apostle exhorteth to lift vp pure hands without wrath And Christ cōmanded to be reconciled before the gift be offered In a word then that we may empty our soules of al such wicked things both against God and man which would hinder our praiers these two things are needfull First repentance towards God secondly reconciliation with man Worldly things are such cares as concerne the things of this life our temporall estate earthly affaires which though at other times they may be warantable commendable and needfull yet may be an incumberance hinderance vnto praier This was prefigured vnder the Law by that rite of plucking off shooes when men appeared before the Lord. Shooes are lawfull to be worne yea very needfull yet in approching before the Lord they must be put off So moderate care concerning the businesse affairs of this world are lawfull and needful yet when we goe to prayer they must be laid aside and our soules emptied of them For they are as heauy burdens and clogs which will hold downe our hearts and keepe them from flying vp into heauen Now note the counsell of the Apostle Cast away euery thing that presseth downe If our soules be onely emptied of these things they are like that empty house which the vnclean spirit finding entreth into with seauen other spirits Wherfore that we may bee prepared to prayer wee must be filled with such spirituall matters as fit prayer which are concerning God and our selues Gods greatnesse is to be meditated of to strike our hearts with reuerence and his goodnesse to breed faith in vs. Yea also his blessings bestowed to fill our mouths with praise Our wretchednesse is duely to be weighed that wee may bee truely humbled and our wants are to be obserued that wee may know what to aske Thus are we to come prepared to composed praier § 79. Of conceiued praier COnceiued prayer is that which he who vttereth the prayer inuenteth conceiueth himselfe as are most of the praiers recorded in the Scripture This kind of prayer the Saints in al ages haue vsed It is very commendable expedient and needfull For 1 It manifesteth the gift and power of the Spirit who can giue both matter and manner words and affections who can suggest what to pray and how to pray 2 Euery day we haue new wants new assaults new sinnes Is it not needfull then that our praiers be conceiued and framed accordingly that our petitions be made according to our present wants our supplications according to our particular assaults our confession according to our seuerall sinnes 3 As God daily continueth and reneweth old blessings so also hee addeth new to them Is it not most meete that notice bee taken of those new blessings and accordingly thankes bee giuen in particular for them Obiect This present inuenting and conceiuing of prayer maketh prayer to bee confused and either very defectiue or very tedious Answ In them that haue not ability to pray or suddenly and rashly come vnto prayer it may bee so But if a man haue any competent ability if he premeditate before hand what to pray if hee set vnto himselfe any good method and order such defect tediousnesse and confusion as is supposed will bee easily auoided §. 80. Of prescribed prayer PRescribed prayer is when a set constant forme is laid downe before hand and either
it is attributed as a proper worke to the Spirit that he maketh intercession according to the will of God that is so as is pleasing and acceptable to God for as God knoweth the meaning of the Spirit so the Spirit knoweth the will of God 1 Heere note how the whole Trinitie hath a worke in this holy exercise of prayer The holy Ghost frameth our requests The Son offereth them vp vnto his Father The Father accepteth them thus framed and offered vp 2 Note the reason why the prayers of the Saints are so acceptable and auaileable why they pierce thorow the clouds and haue accesse to Gods throne they are the groanes of Gods Spirit not that the Spirit groaneth but that our spirits are made to groane by Gods Spirit 3 Note what an admirable gift the gift of prayer is a singular gift peculiar and proper to the Saints who haue the Spirit of God if no man can say that Iesus is the Lord but by the holy Ghost surely no man can call vpon God as his Father but by the Spirit of God We haue therefore receiued the Spirit of adoption whereby we crie Abba Father 4 Note how we may know whether Gods Spirit bee in vs and whether we be Gods sonnes or no euen by the Spirit of prayer I meane not an outward formall vttering of words but true prayer comming from the heart §. 128. Of the meanes to pray aright in the Spirit THey who desire to pray aright so as their prayer should be acceptable to God must 1 Labour for Gods sanctifying spirit which is gotten by the ministery of the word as was set foorth by those extraordinary gifts which God bestowed on Christians while they were hearing the word preached as Saint Paul with great emphasis affirmeth saying receiued ye the the spirit by the workes of the law or by hearing of faith that is assuredly by hearing the Gospell which is the word of faith preached ye receiued the spirit in which respect the preaching of the Gospell is called the ministration of the spirit 2 Hauing the spirit we must goe along with him and follow his good motions powring forth those desires which he suggesteth vnto vs the fire which God would continually to burne vpon his Altar came out from the Lord. If sacrifices were offered vp with any other fire that fire was counted strange and the sacrifices no whit acceptable but abominable to the Lord the heauenly fire whereby our spirituall sacrifices of praier must be offered vp is that holy spirit which commeth out from God he carrieth the very image of God we must therefore giue vnto God that which is Gods 3 We must take heede we grieue not the holy spirit of God which is done by quenching the goog motions thereof thorow our carelesnesse or by resisting the spirit thorow our rebellion hence is it that many of the Saints are so dull and vntoward to this exercise by their security and carnality they haue grieued Gods spirit and he hath withdrawne his helpe and assistance Many hearing that the spirit maketh request for vs wil be ready wholly to giue ouer this duty vnto the worke of the spirit and so neuer rowse vp themselues but say when the spirit please it will make request for me These grieue the spirit because they stirre not vp the gift thereof §. 129. Of prayer comming from the spirit of a Man 2 FOr the second doctrine that Prayer framed by the Spirit of God floweth out of the very spirit and heart of a man it is also cleare by the forenamed place The spirit maketh intercession with groanes c. Now groanes proceede from the heart and spirit not from the tongue and lips but more expresly the Apostle saith that the spirit which crieth Abba Father is sent into our hearts Hence it is that they which pray in the spirit are said to powre out their soule and their heart to God The Virgin Mary who without all question praised God in the spirit saith My soule magnifieth the Lord my spirit reioyceth in God 1 The heart of man is as it were Gods chaire of state whereunto no creature can come it is proper to God alone it is his Pallace wherein he most delighteth wherefore Gods Spirit maketh his aboade there and stirreth that vp to pray 2 The heart is a fountaine whence commeth euery thing good or euill wherefore the Spirit doth especially purifie and sanctifie it Yea the heart is as a Queene shee hath a command of all the powers of the soule and parts of the body and therefore the Spirit giueth this gift of prayer to her §. 130. Of discerning when we pray in the Spirit Vse 1 HEreby may we iudge whether the Spirit of God be in vs and moue vs to pray or no. If our prayer come but from the teeth though it be neuer so well framed in regard of the forme of words and though our gesture be neuer so seemely sauouring of much reuerence and humility yet all is nothing the Spirit of God hath no part in this worke if thy spirit pray not Herein lieth a maine difference betwixt the manner of perswading God and man Man may be moued with faire speeches inticing words eloquent phrases as the people of Tyrus and Sidon with Herods eloquent Oration but all the eloquence in the World is no more to God then the lowing of an Oxe or the howling of a dogge if it come not from the spirit Hearty and vpright prayer is the best rhetoricke to moue God withall Vse 2 What matter of humiliation is ministred vnto most euen of them that are accounted the best how often doe such as heare others pray fall downe on their knees and so seeme to pray and yet know not what hath beene prayed Their thoughts haue beene vpon other matters Some manifest as much in that when the prayer is ended they testifie no assent thereunto by saying Amen Yea how often doe they who vtter the prayer Ministers in the Church other persons in other places tumble ouer words with their mouthes when their hearts are wandring so as little assent of spirit if any at all hath been giuen to their owne words Can such sacrifices be acceptable to God let vs be humbled for that which is past and be more watchfull ouer our hearts for the time to come THE FIFTH PART The helpe of Prayer §. 131. Of watching vnto Prayer THE fourth generall branch is concerning the helpe of Prayer Which is watchfulnesse noted in this clause Watch thereunto The originall word according to the proper notation of it signifieth to awake and abstaine from sleepe it is properly attributed to the body metaphorically and by way of resemblance vnto the
obseruance is to bee made of all things helpfull or hurtfull thereunto To this purpose tend those many exhortations which by Christ his Diciples are made to watch When Christ warned his Diciples of his last comming and when he was in his agony he bid them watch So Paul so Peter To this purpose also tendeth that patheticall speech of Dauid Awake my glory awake Viol and Harpe I will awake early §. 134 Of the causes of drowsinesse BOth body spirit are carefully to be rowsed vp because of our naturall pronenes to drowsines and heauinesse in body spirit two causes there be which cause bodily slumbering First debility and weaknesse of senses whence it is that young children and old folkes are more proane to slumbering then lusty strong persons Secondly abundance of vapours which stupifie the senses for fulnesse of meat and drinke whence those vapors arise make men sluggish and sleepy Answerable there be two causes which procure spirituall sleepinesse and slumbring 1 Weakenesse of the flesh as Christ implieth when he checketh his Disciples for their sluggishnesse saying The flesh is weake whereby it commeth to passe that by nature we are exceeding drowsie dull as to all good and godly exercises so especially to Prayer which is the best of all I neede not further proue this then by appealing to the conscience of euery one that vse this holy exercise Many are loath to goe about it many when they are at it fall fast asleepe as Eutichus I haue heard this direction prescribed when one cannot sleepe Say thy prayers and thou shalt sleepe it is commonly the direction of prophane persons spoken of sluggish prayers for if a man pray in the spirit with that earnestnesse which hee ought it will rather keepe him the longer from sleepe but yet it sheweth that men are commonly dull and drowsie in Prayer Our spirituall sluggishnesse maketh our hearts heauy and our eyes sleepy Againe our bodily sluggishnesse maketh our spirits more dull 2 Abundance of bye wandring vaine earthly wicked thoughts cares lusts and such other things which like vapours arise in our soules and which the Diuell also is very busie to cast into our hearts in time of prayer These adde much vnto our naturall dulnesse and drowsinesse so as in these two respects there is great neede of watchfulnesse §. 135. Of going drowsily to Prayer LIttle doe they consider the neede thereof who going to prayer are so farre from rowsing vp their spirits and bodies that they doe as it may seeme purposely set themselues to sleepe some compose themselues to such gestures as make them sleepe they hang downe their heads and leane them vpon their armes or hands they sit vpon seates or vpon the ground they close their eyes c Some neuer pray till they goe to bed and so sleepe preuenteth them some againe come immediatly from their pots and platters or from their worldly affaires and businesses and presently goe to prayers without any premeditation or cogitation of what businesse they haue in hand With what deuotion can such prayers be performed Is this to watch vnto prayer The truth is that such doe but mocke God §. 136. Directions for Watchfulnesse Vse 2 FOr auoiding of this and such like aberrations and for a better performance of this duty of watchfulnesse obserue these few directions following In regard of the body first choose such times as are freest from drowsinesse these are mornings for our bodies hauing rested all the night and by rest being refreshed are the more free ready and cheerefull to prayer Schollers find it the fittest times for their studies and so may Christians if they obserue a difference of times find it fittest for their prayer If for prayer sake we rise the sooner we watch vnto Prayer 2 Considering that it is so needefull that we pray at euening which is a drowsie time rowse vp thy selfe before prayer goe not to it halfe sleeping halfe waking Learne of the watchfull Bird the Cocke who when he is about to crow especially in the night time flappeth hiâ— wings and so beateth hiâ— body and rowseth vp himselfâ— to crow Doe thou something to driue away drowsinesse stirre thy body walke meditate sing a Psalme beforâ— prayer at euening Vse such gestâ—res as wiâ—l keepe thee from drowsinesse kneele vpright or to helpe thy weakenesse stand Hasten to prayer goe not to it too late Who doe these things for prayers sake Watch vnto Prayer 3 Moderate thine appetite and vse a temperate diet if after meate thou art to pray sobriety is often ioined to watchfulnesse as an especiall helpe thereof Christ hauing giuen a warning to take heede of surfetting drunkennesse and cares of this World inferreth this exhortation Watch and pray otherwise we cannot well watch pray Wherefore saith Saint Paul Let vs watch and be sober And Saint Peter Be sober and watching in prayer Who eate for prayer sake somewhat the more sparingly doe watch vnto prayer In regard of the soule 1 Take heed it be not too much distracted with worldly thoughts Cares of this World choake the Word much more will they choake the spirit of Prayer Hee that remembring the time of prayer disburdeneth his soule hereof Watcheth vnto prayer 2 Most especially be watchfull against sinne which as hath beene shewed before like birdlime wil so cling the feathers of the soule that it cannot flie vp to Heauen Nothing more dulleth the heart of man then sinne He that yeeldeth thereto can hardly recouer himselfe and reuiue his spirit againe in a long time It was three quarters of a yeere before Dauid was throughly recouered after his great fall for his child was borne before and an extraordinary meanes was vsed to recouer him the Prophet Nathan was sent vnto him It was an admirable and extraordinary thing that Peter was so soone recouered Sinnes doe grieue the spirit and quench his good gift in vs the Spirit being grieued and prouoked to withdraw his presence will not returne againe with a wet finger Especially be watchfull against such sinnes as by nature thou art most proane vnto for in them especially will Satan most attempt thee when thou art going to prayer If thou beest giuen to lust make a couenant with thine eye not to cast it vpon a strange woman auoide wanton company garish attire fulnesse of bread and whatsoeuer may prouoke lust so in anger voluptuousnesse couetousnesse c. This is an excellent point of wisdome and argueth great watchfulnesse vnto prayer if for prayer sake it be done 3 Take notice of Gods mercies and iudgements of his blessings bestowed on thee and of thy wants of the estate of others and of other points concerning the matter of prayer Reade also some part of Gods Word before Prayer Thus shalt thou come furnished to Prayer This is also to watch vnto Prayer Many complaine
who said I am vile or rather Dauid who laveth his sinnes in order before God He that duely pondereth with himselfe how his sinnes for number are innumerable and for weight infinite and how all his righteousnesse is as filthy ragges defiled with that sinke of corruption which is in him cannot but vtterly deny himselfe and so bee of a lowly minde not puâ—t vp with any conceit of himselfe §. 13. Of holinesse in him that prayeth HOlinesse of life is also very needfull for true is that which the blind-man said God heareth not sinners Though yee make many prayers I will not heare saith the Lord to the wicked Wherefore the Apostle exhorteth to lift vp pure hands which Dauid professeth to doe Thinke of this all impious and prophane persons vncleane and cruell persons all impenitent sinners whatsoeuer God will not haue his holy name polluted in your polluted mouthes But the prayer of a righteous man auaileth much §. 13. Of praying with vnderstanding COncerning the things prayed for it is requisite that we haue 1 A true vnderstanding and sense of them 2 A true and earnest desire of them Vnderstanding and sence respecteth both good things and euill If we pray for good things we must both know they are worth the hauing and also sencibly feele the want of them Such are those poore is spirit whom Christ pronounceth blessed It we pray against euill we must both know that they are in themselues heauy burdens and also feele that they lie vpon vs as Dauid did otherwise we shall neuer pray heartily for the one or against the other §. 14. Of our desire in Prayer OVr desire in Prayer must bee both sincere and feruent euen an hungring thirsting longing desire Vnder these metaphors the desires of the faithfull are oft set forth Now hungry and thirsty persons and women that long doe both in truth and also with great earnestnesse desire that which they desire If in Prayer our desire be such it will pierce the Heauens and moue God to yeeld vnto it if it be not a true and sincere desire but complementall and hypocriticall it is no prayer of the heart but meere lip labour and so no whit acceptable to him who searcheth the heart If it be not feruent but a cold desire it cannot pierce so high as Heauen For as a bullet flieth no further then the heate and force of powder driueth it so Prayer no further then the feruour of spirit carrieth it Be therefore feruent in spirit We heard that the Prayer of a righteous man auatleth much but with this Prouiso If it be feruent Thus in generall we see what Prayer is whereby wee may be directed how to pray Now let vs see what motiues there be to stirre vs vp thereunto §. 15. Of the first motiue to Prayer Gods command I Might here vrge Gods expresse charge and commandement thereunto which is oft inculcated thorowout the Scripture a motiue sufficient though there were no other For Gods Precepts being wilfully contemned or carelesly neglected procure no lesse penalty then eternall destruction of body and soule It should seeme that this motiue preuailed much with Dauid for so soone as the Lord said Seeke ye my face his heart answered O Lord I will seeke thy face and much will it preuaile with all such as desire to approue themselues to God But because it is a generall motiue vnto all Christians whatsoeuer I will no longer insist vpon it Particular motiues haue respect either to God vnto whom we pray or vnto our selues who pray §. 16. Of the second motiue to Prayer Gods worship FOr God First Prayer is a part the most principal especiall and proper part of Gods worship Dauid ioyneth them together saying Let vs worship and fall downe c. That is by falling downe and calling vpon God let vs worship him 2 Among other parts of Gods worship the most reuerend gesture is applied and euen appropriated to this 3 The place of God worship was by an excellency termed The House of Prayer 4 Prayer is made an essentiall note of difference betwixt such as worship God and such as worship him not They are said to call vpon God These not to call vpon God §. 17. Of the third motiue Gods honour 2 IT is the best and chiefest meanes of honouring God that can be by it we acknowledge God 1 To be euery where present and in euery place to heare his children and on this ground euery where we call on him 2 To be the fountaine of all blessing and therefore when our selues or others want any blessing temporall or spirituall by prayer we aske it of God yea when we receiue any we giue the praise of it to God 3 To be a God full of pitty and compassion which maketh vs to lay open our griefes and distresses to him 4 To be an Almighty God able to giue whatsoeuer we desire 5 To be a bountifull God who giueth to all liberally and vpbraideth not 6 To be a God true of his promises and therefore we craue the accomplishment of them These and otherlike properties of God doth faithfull prayer set forth and so bring great honour to God in which respect God himselfe saith Call vpon me and thou shalt glorifie me §. 18. Of the fourth motiue the necessity of Prayer FOr our selues foure points there be which commend this holy exercise 1 The necessitie of prayer 2 The vtilitie of prayer 3 The efficacie of prayer 4 The dignitie of prayer 1 If any good thing be necessary to a Christian praier must needs be necessary because it is that meanes which God hath appointed to obtaine euery good thing Aske and it shall be giuen you saith the Lord which giueth all Ye get nothing because ye aske not saith his Apostle we haue no good thing in our selues or of our selues all is hid in God he is the fountaine of all blessing but he is a deepe well we must haue something to draw vp water the onely meanes is prayer Is it not necessary that a poore man that hath not of his owne a crumme of bread or drop of water should make his want knowne to such as can and will releeue him How much more necessary is it that Christians should make their wants knowne to God seeing otherwise there is no hope of receiuing reliefe from him §. 19. Of the things which men receiue without calling vpon God Obiect MAny prophane and wicked men who neuer call vpon God receiue many blessings from God He maketh his Sunne to arise on the euill and sendeth raine on the vniust Ans 1. The things which such receiue are euen as nothing not to be spoken of because they tend not truly properly to their good al that they receiue are either temporal things or only restraining graces which tend rather to the good
obtaine and what conditionally as all temporall things and such like as may make sometime to their aduantage and sometime to their damage These they pray for with a subiection of their owne wils to Gods as Christ vnto his Father Not as I will but as thou wilt and the Leaper to Christ If thou wilt thou canst make mee cleane and Dauid to God Behold here I am let him doe to mee as seemeth good in his eyes That which was obiected of Moses Samuel Noah Daniel Iob is but a meere supposition not a thing done besides it is said They should deliuer their owne soules so as their Prayers should not be without profit §. 22. Of the sixth motiue the efficacy of Prayer 3 SVch is the efficacy of Prayer as nothing can bee more powerfull for it preuaileth ouer all creatures whether reasonable or vnreasonable and of reasonable both visible as man and inuisible as Angels whether euill or good yea it preuaileth with the Creator himselfe 1 Daniel by Prayer stopped the mouthes of Lyons among whom he was cast 2 By Dauids Prayer was Achitophels wisdome turned into foolishnesse By Iaakobs Prayer was Esaus wrath allaied By Mordichaies Esthers Prayer was Hamans malice like Sauls sword turned into his own bowels By Hezekiahs Praier was the whole hoste of Senacherib ouerthrown One faithful maÌ„s prayer is more forcible theÌ„ the power of a whole army witnes the example of Moses who lift vp his hand while Israel fought against Amalek 3 By Prayer the Diuel when he hath gotten fastest hold and surest possession is cast out It is here in this Text laid downe as a meanes to subdue the forenamed principalities and powers 4 If Christ would haue prayed he might haue had more then twelue legions of good Angels to guard him At Elishahs Prayer a mountaine was full of horses and chariots of fire round about it Obiect If Prayer be thus powerfull with Angls it is good to pray vnto them Answ The Angels are prest onely to Gods seruice and alwayes behold his face when he sends they go and not when we call them Now our Prayer moueth God to send them and thus at our Prayer they come to guide vs. Vnreasonable creatures by Prayer are restrained from hurting vs and made seruiceable is it therefore reason that we should pray vnto them 5 By Prayer Iaakob had power ouer the Angel which was the Angell of the couenant Christ Iesus true God who therefore was called Israel because he preuailed with God Prayer so far preuaileth with God that it euen forceth a blessing from him whereupon we are saide â—o striue or wrestle in Prayer to God and * stayeth and holdeth him backe when he is going out in wrath and causeth him to repent and reuerse his sentence pronounced §. 23. In what respects men are said to preuaile with God by Prayer Obiect THis may seeme to impeach the immutability and omnipotency of God If man preuaile with him how is he almighty if he repent how is he vnchangeable Answ Those phrases of preuailing with God of holding him of his repenting and the like are spoken figuratiuely after the manner of men for our better vnderstanding Voluntarily God yeeldeth to all that he seemeth to be forced vnto yea he hath before-hand determined so to doe but as he appointeth the thing to be done so the meanes whereby it is done without the meanes nothing shall be done vpon a right vse of the meanes all things shall be effected now prayer being the meanes appointed by God of procuring blessing and auoyding iudgement Prayer may fitly be said in regard of that order which God hath voluntarily set downe to be of power with God §. 24. Of extraordinary effects of Prayer MAny admirable and extraordinary are the things which the Prayers of Gods faithfull children haue in all ages effected At Moses Prayer the red Sea was diuided asunder At Iosuahs Prayer the Sunne stayed his course At Hezekiahs Prayer it turned backward At Eliahs Prayer raine was stayed three yeeres and an halfe together infinite it were to reckon vp all particulars I wil bring to your remembrance onely one which among and aboue the rest is most remarkeable which is concerning Christs Prayer at his baptisme by the power wherof first the heauens were clouen Secondly the holy Ghost descended downe vpon him Thirdly the Father gaue an euident and audible testimony that Christ was his beloued Sonne whereby is declared that the Prayers of Gods children pierce the heauens make the holy Ghost to come into them and cause God to witnesse that they are his children though not so visibly and audibly yet as truely and effectually §. 25. Of the vse which we may make of efficacy of extraordinary Prayers Obiect THese are extraordinary examples of extraordinary persons who had an extraordinary spirit so as ordinary persons can looke for no such matters As for Christ he was the true naturall Sonne of God Answ 1 These things are recorded to shew the power and efficacy of Prayer To which purpose Saint Iames alledgeth that extraordinary example of the Prayer of Eliah And the argument will well follow from the greater to the lesse For if God heard his seruants in extraordinary matters will he not much more heare vs in such ordinary matters as we stand in need of and he hath promised to giue vs 2 Though Christ were the only begotten Son of God and the proper obiect of his loue yet in and thorow Christ God hath adopted vs to be his children and with that loue he beareth vnto Christ he loueth vs so as if we call vpon him in Christs name he will hearken vnto to vs as vnto his children and accept of our Prayers as if Christ had made them for he offereth them vp vnto his Father Thus we see that the prayer of a righteous man auaileth much §. 26. Of the seuenth motiue the honour of Praying 4 THere is no one thing wherein and whereby God doth more honour his seruants then by vouchsafing vnto them this high priuiledge and sauour to pray vnto him By prayer haue the Saints a free accesse vnto the glorious throne of Gods grace yea they haue a familiar acquaintance with him It is a great prerogatiue that God in his Word vouchsafeth to speake to man but not comparable to this that man should talke with God God by his Word speaketh to all euen to the wicked and rebellious but none but Saints by Prayer speake to him the Prayer of the wicked is no Prayer but meere lip-labour We know that it implyeth much more familiarity for an inferiour freely to speake to his superior then a superior to his inferior Esther though a Queene accounted it a great fauour that she was louingly and kindly accepted when she approached into the presence of a mortall Monarch Now
we must aske let vs see how wee must aske Wee haue heard before of many graces needfull for a right manner of prayer which I will not here repeate but onely shew how all things must be asked with subiection of our will vnto Gods will For this end respect must be had to Gods promises For euery acceptable prayer is made in faith Faith hath an eye to Gods promises and resteth thereon as God hath promised any thing so the faithfull aske it in Prayer Things absolutely promised they craue absolutely as Moses who would not let God alone till he had spared his people but desired to be raced out of Gods Booke rather then his people should be destroyed and why because God had made an absolute promise to bring them into Canaan which promise Moses pleadeth vnto God in his prayer Things not absolutely promised they pray for with subiection vnto Gods will and wisdome For there are many things which are good in their kinde yet so farre make more or lesse to Gods glory and mans good as it pleaseth God by his wise prouidence to dispose them For example God hath made an absolute promise of the perpetuall continuance of the Church but not of a continuall outward flourishing estate thereof for hee can turne the persecution of his Church to the encrease therof and so gaine honour to himselfe and bring good vnto his people thereby Thus for the time of accomplishing Gods promises sometimes a long date sometimes a short date may most make to his glory and for the meanes sometimes one kind of meanes sometimes another with other like circumstances In all these wee must in our Prayers either expresse or reserue in our minds some secret limitations as these If God see it to be good if his good pleasure be such if it may stand with his glory c. §. 32. Of the euils to be prayed against II FOr Deprecation or supplication we haue expresse warrant in the fifth and sixth Petitions of the Lords Prayer and also in the example of Christ Whâ— offered vp supplications with strong crying and teares and was also heard in that which he feared of Salomon who expresseth many particular branches hereof in the Prayer which he made at the dedication of the Temple and of other Saints in all ages yea likewise in the answer which God gaue to Salomons prayer and in the many promises which God hath made to deliuer vs from euill Here also wee are to consider the matter and manner What we are to pray against and how Euill to be prayed against is either of fault or of punishment §. 33. Of praying against sinne EVill of fault is sinne This is the first euill that euer was in the World the greatest of all euils a greater euill then the torment of hell and the cause of all euill of punishment for sinne when it is finished bringeth forth death In regard of this euill three things are to be prayed against 1. The guilt of sinne 2. The power of it 3. Temptations thereunto Against the first we pray in the fifth Petition against the second and third in the sixth Petition In regard of the first Dauid thus prayeth Wash me thorowly from mine iniquity and cleanse me from my sinne In regard of the second thus Let not presumptuous sinnes haue dominion ouer me In regard of the third Christ saith to his Disciples Pray that ye enter not into temptation The guilt of sinne maketh vs odious and abominable in Gods sight whose fauour causeth our happinesse The power of sinne maketh vs more and more to prouoke his wrath which is vnsupportable Temptations vnto sinne simply in themselues worke neither of those two mischiefes For Christ who was alwaies most amiable in Gods sight the Sonne of Gods loue in whom his soule delighted and who neuer proâ—oked Gods wrath for God was alwaies well pleased in him was oft tempted to sinne as by Satan himselfe in the Wildernesse by Scribes Pharises and other such enemies yea by Peter when he told him of his suffering but all his temptations could neuer make him sinne As a fire-brand thrust into the Sea is presently quenched so were all temptations cast against Christ Yet notwithstanding temptations to vs are very dangerous because of our pronenesse readinesse to yeeld vnto them We are by nature to temptations as tinder or rather as gunpowder is to fire As the least sparke of fire doth not onely soone kindle but also suddenly in flame gunpowder and sets it all on fire so euery little temptation soone fastneth on vs and inflameth vs suddenly with the fire of sinne Instance Dauid who at the sight of Bathsheba was inflamed with lust and Peter who at the word of a silly maide was soone brought to denie and forsweare his master If these in whom Gods renewing Spirit abode were by reason of the flesh so prone to be ouertaken by temptations how can such stand against them in whom the flesh reigneth and where is nothing to restraine them §. 34. Of the manner of praying against the guilt and power of sin and temptations thereto AGainst the guilt and power of sinne we must simply absolutely instantly pray and neuer cease till God heare vs. That we may with the greater indignation pray against them we must first narrowly and thorowly examine our selues and search what sinnes we haue committed and amongst our many sinnes obserue which are the most odious which the most dangerous what sinnes wee are most addicted vnto and what beare greatest sway in vs. Thus when we see what greeuous sinnes we are slaues vnto we shall with great vehemency as Dauid and with teares as Peter pray against them The reason why most so sildome so coldly and faintly pray against their sinnes is because they neuer examine themselues they see not how vile and wretched they are by reason of them Against temptations we are to pray especially that we be not giuen ouer vnto them and ouercome by them but that the Lord would either deliuer vs from the temptation or so assist vs therein that it turne not to our destruction but rather to our good §. 35. Of praying against punishments of sinne EVill of punishment is threefolde 1. Temporall 2. Spirituall 3. Eternall Temporall punishments are all outward iudgements miseries and plagues in this World these are in themselues effects of sinne from sinne they came first had man neuer transgressed none of these had euer beene inflicted vpon him In the day thou eatest of the tree forbidden thou shalt die the death saith God to man All temporall iudgements are fore runners of death and appurtenances thereof and so comprised vnder it These may be sanctified and made medicinable and so they are in and thorow Christs suffering to Gods children all outward afflictions are Gods physicke to the faithfull Absolutely therefore they
in secret when and where no other man knoweth calleth vpon God surely maketh conscience of prayer and hath an honest heart though hee may haue much weaknesse and many imperfections or else hee would soone omit his course of praying in secret For what by-respect is there that should moue him to continue it vnlesse hee bee Popish and thinke that the saying of a few prayers in secret is a meritorious worke 3 This argueth a great familiaritie with God when a subiect vseth to goe alone to his Soueraigne it argueth much more familiaritie then when hee commeth with a petition in the company of others 4 It bringeth greatest comfort vnto a mans heart for such is the corruption of our nature that we cannot performe any holy exercise as we ought When we would do good euill is present with vs whereby it commeth to passe that the comfort of such holy exercises which wee performe in Church or house is taken away This maketh Christians to run to God in secret to humble themselues for the imperfections of their publike prayers Christians would much doubt and euen faint oftentimes if it were not for their secret prayers They which content themselues with Church and family prayers haue iust cause to suspect themselues 5 Such wiues children seruants and other inferiours which liue in any house vnder prophane gouernours that will not haue prayers in their families may by this kinde of prayer make supply thereof vnto their owne soules none can hinder secret prayer Obiect Wee can haue neither time nor place to pray secretly Answ Doe yee not finde many times and places to commit sinne so secretly as none can see you if you had as great delight in prayer as in sinne you would find time and place This kinde of prayer so neere as may be is to be performed so secretly as no other may know it lest the knowledge which others haue of it may minister occasion of inward pride Shut the doore saith Christ It is not meete to vtter secret prayer so lowde as any other should heare it §. 95. Of extraordinary prayer THe last distinction of prayer is ordinary and extraordinary All the forenamed kinds are ordinary therefore I shall not need to speake of it Extraordinary prayer is that which after an extraordinary manner euen aboue our vsuall custome is powred out before God This consisteth partly in ardencie of affection and partly in continuance of time The King of Niniueh required an extraordinary ardencie when hee commanded his people to cry mightily vnto God Wee haue a memorable example hereof in Moses who was so earnest in his prayer that rather then not haue his petition granted he desired to be rased out of Gods Booke Christs ardencie yet exceeded this it is noted that hee prayed earnestly with strong crying and teares Yea his ardency made his sweat to be as great drops of blood falling downe to the ground This ardencie is in Scripture set forth by diuers Metaphors as renting the heart crying striuing wrestling with God c. Though this ardency be an inward worke yet can it hardly containe it selfe within a man but as thunder which is an heate conceiued within a cloude because of the ardency of that inward heate bursteth forth and causeth lightning rumbling and raine so a vehement and earnest desire of the heart will some way or other manifest declare it selfe Many waies are noted in the Scripture whereby it hath beene manifested §. 96. Of the signes of extraordinary ardency 1 EXtraordinary distemper of the body Christs earnestnesse in prayer stroke him into an agony and caused his sweate to be turned into blood Nehemiahs ardency so changed his countenance as the King obserued it 2 Vnusuall motion of the parts of a mans body Annah so moued her lips as Eli thought shee had been drunken Salomon spread his armes abroad The Publican beate his breast Christ fell vpon the ground 3 Deepe sighes and grones My sighing is not hid from thee saith Dauid to God The sighes of the spirit are such as cannot be expressed 4 Loud crying Dauid roared all the day Christ cried with a loud voice 5 Often repeating and inculcating the same Petition Christ did once twice thrice returne to God in prayer saying the same words Paul prayed thrice that is oft against a temptation Note how Daniel doubleth and redoubleth his words O my God incline thine eares and heare open thine eyes and behold c. O Lord heare O Lord forgiue O Lord consider and doe it Defer not c. Abram praied sixe seuerall times together for one thing namely for mercy on Sodom 6 Teares these Christ powred forth So did the sinfull woman and the Israelites in such abundant measure that shee washed Christs feete with her teares they are said to draw water and powre it out before the Lord Peter is said to weepe bitterly §. 97. Of teares in Prayer TEares are the most vsuall signes of earnest and ardent Prayer in which respect they are powerfull with God Iacob had power ouer the Angell and preuailed for why He wept and praied Christ was heard in that which be feared For why He also offered vp prayers with teares Hezekiah wept sore and was heard Peters teares the sinfull womans teares Annahs teares the teares of Gods children at all times haue beene regarded and accepted Yea it is noted that God hath a bottle wherein he putteth the teares of his Saints and with great Emphasis saith Dauid Are they not in thy Booke there recorded to be remembred Obiect Esaus teares were no whit regarded nor the teares of the Israelites when they went to fight against Beniamin no nor Dauids teares when he prayed fasted and wept for his child Answ 1 Teares simply in themselues are no whit acceptable vnto God but as they are signes of true prayer Esaus teares were not such they rose from griefe of a worldly losse and from anger malice and indignation against his brother Secondly If any continue in sinne and repent not their teares are not regarded The Israelites had not repented of their owne sinnes and yet would take vengeance of their brothers sinne they wept because they preuailed not but they wept not because they repented not of their owne sinnes Afterwards when in token of their repentance they fasted and offered burnt offerings and peace offerings vnto the Lord and so wept the Lord heard them and they preuailed against Beniamin 3 Though God grant not that particular which by teares is craued yet may the teares be acceptable to the Lord as Dauids were Then are teares most powerfull and effectuall when they arise from compunction of heart for sinne committed against God as the teares of the sinfull woman and of Peter Nothing more moues the true Christian heart to melt and eyes
is better that thou shouldest not vow then that thou shouldest vow and not pay it §. 114. Of publike and priuate Fasts and vowes AS the occasions of fasting and vowing are publike or priuate so must they bee done publikly or priuately Because there was a publike iudgement on the land Ioel the Prophet called the people to a publike fast So likewise Ezra caused a publike vow to to made of all the people Annahs occasion was priuate and particular accordingly was her f fast and g vow A publike fast or vow must bee appointed by publike authority as were all the publike fasts and vowes recorded and commended in the Scripture and performed by all that are vnder their authority in their dominion who command it When Iehosaphat proclaimed a publike fast it is noted that they came out of all the Cities of Iudah and when Iosiah made a publike vow and Couenant with the Lord He caused all that were found in Iudah and Beaiamine to stand to it The Ministers of the word ought to put the Magistrates in minde of these extraordinary exercises when there is occasion as Ioel did The Magistrate ought to appoint them and Magistrates Ministers People and all obserue them and for the better obseruing thereof assemble together in publike places and vse the publike Ministery of the word for which wee haue a notable patterne of the Iewes in the time of Nehemiah for when the people were all assembled together with fasting to make a solemne vowe the Leuites read in the book of the Law of the Lord their God one fourth part of the day and another fourth part of the day they confessed and worshipped the Lord their God These two fourth parts were all the time that passed betwixt the morning and euening Sacrifice namely from nine to three As for priuate fasts vowes if they be performed in a family the Master thereof who is a King Priest and Prophet in his owne house hath the ordering therof But euery particular Christian hath liberty in secret by himselfe to vse these extraordinary exercises as he seeth iust cause if at least he be not vnder the power cōmand of another to whom his time and seruice is due When Magistrates are negligent in appointing those publike exercises in their seasons priuate Christians may for their parts make some supply thereof in their families or at least in secret by themselues §. 115. Of Motiues to extraordinary Prayer VVEighty motiues there be to stirre vs vp to extraordinary Prayer 1 It sheweth that we goe along with Gods good guiding prouidence that we obserue Gods iudgements and are moued with them and take notice of his blessings and are accordingly affected that as the iudgements of God are greater so our supplication and humiliation more extraordinary as his blessings more needefull and scanty so our petitions more earnest and feruent and as they are more excellent and plentifull so our thankesgiuing more solemne They who content themselues with their ordinary manner of praying like mil-horses going round in their vsuall tracke and neuer take any occasion of extraordinary prayer but thinke all is well because they are not Atheists which neuer call vpon God plainely discouer how little they regard Gods dealing with them If they did as God dealt extraordinarily with them so would they extraordinarily carry themselues towards God 2 Extraordinary prayer is extraordinarily powerfull and effectuall either for preuenting and remouing great iudgements or for obtaining and recouering singular blessings as we haue before shewed 3 It is an extraordinary honour done vnto God the more we stoop vnder his iudgements and the more highly we account his blessings and fauours the more we glorifie God §. 116. Of the neglect of extraordinary Prayer Vse IF we well obserue Gods dealing with vs and the seuerall occasions of extraordinary prayer from time to time affoorded vnto vs wee cannot but condemne our selues for neglect of this duty and extraordinarily humble our selues euen because wee haue not extraordinarily prayed as iust occasion hath oftentimes beene giuen vnto vs. How many iudgements hath God laid vpon vs yeere after yeere strange sicknesses extraordinary fiers frosts inundations of waters droughts when raine was needefull tempestuous and rainy weather when calme and faire weather would haue beene very acceptable with the like Among other publike iudgements I cannot let passe that sore heauy grieuous stroke whereby the life of that worthy admirable Prince was taken away vpon the sixt of Nouember 1612. Had extraordinary prayer in time been vsed no doubt but many of these iudgements might haue beene preuented Would there be so many insufficient idle carelesse corrupt Ministers as are in many places or would the diligence and paines of many learned and faithfull Ministers be so fruitlesse as they are if extraordinary prayer were more vsed What may be the reason that many marriages offices callings and the like matters of moment are so vnprosperous that many Christians long lie vnder sore and grieuous temptations and crosses that other iudgements are inflicted vpon their families their children yea and their owne persons and many needfull blessings denied Surely this duty is not vsed as it ought to be Let it therefore more frequently and conscionably be vsed Hitherto of the seuerall kinds of Prayer THE THIRD PART The time of Prayer §. 117. Of praying alwayes THe next branch is concerning the Time which by the Apostle is limited with no distinct time but indefinitely set downe vnder this generall particle Alwayes If this circumstance be simply taken without any limitation it implieth not only a great inconuenience but also a plaine impossibility For is it not inconuenient that we should attend wholly and onely on prayer and so neglect the Word Sacraments and other duties of piety yea also all duties of iustice and charity to our neighbours Is it possible that alwayes we should pray and not eate drinke sleepe and doe such other things as nature necessarily requireth Answ If the true meaning of the Apostles phrase be obserued no such incongruity or impossibility will follow vpon it In the originall it is thus set downe word for word In euery season The Greekes make a difference betwixt Time and season and in the Scripture they are also distinguished Time is more generall Season implieth that part of time which is fit for doing a thing This phrase then being translated in euery season implieth that as any iust occasion is offered we must pray Obiect The Euangelist vseth the word which properly signifieth Alwayes and so doth the Apostle in laying downe the point of thanksgiuing and another phrase of the like extent saying Pray without ceasing Answ 1. Generall phrases must bee expounded by particular and distinct phrases 2 Those Generals doe sometime signifie no more then very often so are Salomons seruants said to stand euer or continually before him So wee say of a Student that is much in
his study he is alwayes or continually there so of a woman that tarrieth much at home shee is euer in her house But more distinctly to shew the meaning of this circumstance 1 It is to be taken inclusiuely including euery part of time and excluding none neither day nor night whether wee are alone or in company in the middest of businesse or free from businesse at what time soeuer occasion is giuen we must pray 2 It signifieth a daily and constant performing of this holy exercise thus this sacrifice which vnder the Law was constantly offered vp euery day morning and euening is said to bee offered vp continually and called a continuall burnt offering 3 It implieth that besides our ordinary and set times of prayer we must take extraordinary occasions to call vpon God 4 It intimateth a continuall preparation of the heart alwayes euen euery moment readie to be lift vp to God in prayer As the ayre with the least blast of winde is moued and a feather with the least motion of aire is lifted vp so must our hearts in petition and thanksgiuing Thus this phrase being rightly taken affordeth no iust ground to those heretikes called Euchitae who would seeme to spend so much time in prayer as they neglected all other duties like to whom were the Heretikes called Messalians But it affordeth vnto vs many good instructions for prayer §. 118. Of praying euery day 1 CHristians ought to haue set times of prayer euery day This is implied in the fourth Petition where this day is expressed to shew that the next day wee must pray againe and euery day say this day This is also prefigured by that continual burnt offering wherof I spake before Dauid exhorteth hereunto saying Sing vnto the Lord praise his name from day to day and promiseth to performe as much himselfe saying I will blesse thee daily and praise thy name for euer and euer 1 We daily stand in need of Gods blessings both of the continuance of his old blessings and also of bestowing new blessings Needfull it is therefore that euery day we should pray for them 2 The graces of God in vs are subiect euery day to decay now prayer is as food whereby those graces are preserued reuiued and increased Daily wee take bodily food Daily also let vs vse this spirituall food 3 Euery day we are subiect to assaults of our spirituall enemies who are neuer wearied and vnto many dangers of soule and bodie But prayer is the most principall meanes to keepe vs safe from all There are also like reasons for thankesgiuing alwayes day after day For God ladeth vs daily with his blessings euery day yea euery houre both Gods former blessings are continued and renewed and also new blessings bestowed Is thy life health libertie or any other blessing matter of thanksgiuing this day Then if the same be renewed the next day it is also matter of thanksgiuing the next day and so day after day Continuall matter of thanksgiuing requireth continuall thanksgiuing §. 119. Of the fittest times for daily prayer Quest HOw often a day is it meete we should pray and at what times Answ Not to speake of sudden eiaculations which we shall touch by and by it is meete that solemne prayers be made at least twice a day The fittest time for which is the morning and the euening In the morning to praise God for our rest the night before and to craue his protection ouer vs and his blessing vpon vs the day following In the euening to praise him for the blessings receiued that day and to craue his protection in the night when we sleepe Thus shall this spirituall sacrifice of the Calues of our lippes be answerable to that daily outward sacrifice of lambes vnder the Law whereof one was to be offered in the morning the other in the euening This time Dauid prescribeth saying to God It is a good thing to declare thy louing kindnesse in the morning and thy truth at night yea Dauid went further and saith Euening and morning and at noone will I pray Which times it is likely that Daniel obserued for hee prayed three times a day Dauid yet further saith Seuen times a day doe I praise thee But that I take to be meant of som extraordinary occasions because his ordinary course was set downe before or else aset number for an vncertaine seuen times that is oftentimes and so meant of sudden prayers Against this doe they offend who neuer pray but at Church vpon Sabbath daies or some other solemne daies or if euer at home onely then when some extraordinary occasion is offered as if they or some of theirs be sicke if they feare some iudgement or want some great blessing What hope can such haue to bee heard in their great needs who otherwise would not call vpon God §. 120. Of constant keeping our set times of prayer 2 SVch set times as are appointed for daily prayer would constantly be kept Else we doe not in euery season alwayes without intermission pray The Lord saith of the fore named daily sacrifice vnder the Law Yee shall obserue to offer vnto me in their due season mine offering c. implying thereby that they should not faile nor misse of their due season and accustomed time Feare of death could not turne Daniel from his course he prayed notwithstanding the Kings contrary decree three times a day as he did afore-time This phrase as afore-time implieth a constant course Great reason there is that we should be constant for 1 There is in vs a naturall proanenesse to waxe cold and faint in prayer Water is not more proane to be cold nor an heauy weight to fall downward then we to waxe dull in this heauenly exercise Wherefore as fire must constantly be put vnder water to keep it hot and a weight must coÌ„stantly be wound vp to keep it from the ground so must wee by constant prayer quicken vp our soules and keepe them aloft 2 The Diuel wil take great aduantage by once omitting it and moue vs to omit it againe and againe and so by degrees bring vs to an vtter â—is-vse of it Assuredly they which once omit their course of praying shall finde the next time they come to pray a more then vsuall dulnesse thereto which is partly thorow Gods iust iudgement who thus punisheth our neglect of this duty partly thorow our naturall indisposition thereto and partly thorow the subtilty and malice of the Diuell who thus seeketh to diuert vs cleane from our course §. 121. Of Canonicall houres Quest VVHat difference is there betwixt this constant obseruing set times and Popish canonicall houres of prayers Answ 1. Their canonicall houres are grounded on superstition as the reasons which they themselues alledge doe shew for they appoint seuen houres of prayer for euery day The first before day because Christ was then taken
freed from his chain For one would haue thought that being afflicted he should most of all haue desired the remouall of the affliction but hee preferred that before this as is more cleare euident by that which he said to the Elders of Ephesus when hee tooke his farewell of them I count not my life deare vnto my selfe so that I may finish my course with ioy and the ministry which I haue receiued of the Lord Iesus to testifie the Gospell of the grace of God §. 202. Of Pauls constant resolution 3 For the third though hee had suffered much yet as yet he had not resisted vnto blood though his liberty were restrained yet his blood and life were preserued therefore hee still continueth to fight the Lords battaile and to maintaine his quarrell In a chaine hee preached and still desireth boldly to preach yea though it were in a chaine Doth hee not herein manifest a braue spirit an vndanted mind an inuincible courage §. 203. Of Pauls stedfast Faith 4 FOr the fourth assuredly hee beleeued that God was able to giue him courage and boldnesse notwithstanding his chaine and mauger the fury and rage of all his enemies or else would he not haue desired boldnesse now that he was in the power of his aduersaries but well hee knew that they which chained him were chained by his Master Christ Iesus who led captiuity captiue so as they could no further restraine him then his Master permitted them and he was not ignorant for himselfe said it that though he himselfe suffered vnto bonds yet the Word of God was not bound they chained his body but they could not chaine Gods Word §. 204. Of the excellency of the foure forenamed Vertues BEhold here a rare example rare for the excellency and rare for the scarcity of it Admirable vertues were these worthy our imitation 1 They who maintaine in them such an holy iealousie fearing lest through the weakenesse of the flesh they may be danted with affliction will be the more watchfull ouer themselues more earnest with the Lord in prayer to assist and vphold them and more desirous of the helpe of others prayers as Saint Paul here was such haue beene found to stand out to the last cast stedfastly when proud crackers haue beene quailed 2 To desire while a man is vnder the crosse rather to preach boldly then to haue the crosse remoued argueth a great zeale of Gods glory and a true desire of the progresse of the Gospell and edification of the Church for thus he preferreth these before his owne ease liberty yea and life too 3 Constancy is that which setteth the crowne vpon a mans head They who after they haue endured some trials shrinke in their heads and giue ouer the fight before their life be ended loose the glory of their former valour 4 But to be perswaded that God is able to enable his seruants in all distresses and difficulties to doe that worke whereunto he sendeth them notwithstanding their owne weakenesse and their aduersaries power will make men not feare what can be done against them but still hold on vnto the end §. 205. How most mens disposition is contrary to Pauls THus we see what rare and excellent vertues these be But alasse they are too rare and scarce among men as appeareth by their contrary disposition For 1 Many after they haue endured some small trials grow so insolent thereupon that they thinke they can neuer be moued and so forget God and care not to seeke helpe and assurance from him 2 If they call vpon him it is rather for deliuerance from that present crosse in regard of their owne ease then for any ability to honour God or doe good vnto his Church when men are any way afflicted they account deliuerance from it a great happinesse and therefore aboue all desire it Oh that I were at liberty saith the prisoner Oh that I were in my Country saith the captiue Oh that I had health saith the sicke man and I wealth saith the poore man 3 So farre they are from resisting vnto blood and induring till death that so soone as persecution ariseth for the Gospel they are presently so offended and affrighted that they forsake their profession 4 They so dread their aduersaries power and so doubâ— of Gods almighty power and good prouidence that they thinke it in vaine to call vpon God The want of the forenamed graces in most men maâ—keth them to be the more admirable in them who hauâ— them and it ought to moue vs to seeke the more carefull after them §. 206. Of the necessity of preaching boldly THe last clause is this as I ought to speake which some take to be set downe by the Apostle as a further motiue to stirre them vp to pray for vtterance and boldnes of speech in this behalfe because it was his bounden duty necessity was laid vpon him hee ought so to speake whence may bee obserued that It is not a matter arbitrary for a Minister to preach the Gospell and that boldly but a necessary thing Necessity is laid vpon mee saith the Apostle and woe vnto me if I preach not the Gospell As much may bee said of all Ministers Their offices require as much the charge is committed vnto them They who doe it not omit their bounden duty wherefore euery sleight occasion should not be an hinderance to them §. 207. Of preaching after a right manner BVt I take this clause rather to declare the manner of preaching then a motiue to preach and to haue reference both to his function and also to his condition that he may so speake as becommeth an Ambassador and so also as becommeth one which was in bonds Hence first note that It is not sufficient for a Minister to preach vnlesse it bee done after a right manner What is required vnto the manner of preaching I shewed before the point in generall is againe vrged by this Apostle Col. 4. 4. And by Saint Peter saying If any speake let him speak as the oracles of God Thus in other functions doth the Apostle require aright manner of performing them Rom. 12. 8. The same Lord who requireth the duty it selfe hath prescribed the right manner of performing it so as our obedience and faithfulnesse is declared by the one as wel as by the other In the duties which wee performe let vs carefully obserue how they ought to bee performed if at least in the performance of them wee desire to be accepted Little is this in regard by many for to insist in the point in hand how loosely how coldly how trudely doe many preach the Word as if it were inough onely to preach Againe others fal into an other extreame they preach the Word too curiously too conceitedly too vainely with too great affectation and ostentation Little doth God regard such paines little comfort can Ministers reape thereby §. 208. Of a Ministers carrying of
A reiecting of the Gospell which the Apostle in his description of this sinne euidently noteth for first hee maketh an opposition betwixt despisers of the Law and despisers of that against which they sin that fall into this vnpardonable sin now what can that which is opposed to the Law be but the Gospell Againe his description of that which is despised can agree to nothing so wel as to the Gospell 2 A despitefull reiecting thereof which the same Apostle noteth vnder these phrases a treading vnder foote counting an vnholy thing despiting Vnder this clause are comprised malice hatred of hart blasphemie of the tongue and persecution in all which the Scribes and Pharisies manifested great despight against Christ so haue all others that euer committed this sinne In this respect the Apostle calleth them aduersaries 3 A despitefull reiecting of the Gospell against knowledge which the Apostle expressely noteth in this phrase after we haue receiued the knowledge of the truth 4 A despitefull reiecting of the Gospell against conscience which the Apostle implieth vnder this word Wilfully 5 A wilfull gainsaying and opposing against the inward operation and supernatural reuelation of the Holy Ghost which is noted by the Apostle vnder this phrase Hath done despite vnto the Spirit of grace 6 A despiting of the Spirit in such things as he reuealeth to them for their owne good euen the saluation of their soules this is comprised vnder those phrases of tasting the heauenly gift the good word of God and powers of the world to come which they doe as it were spit out againe §. 18. Of the difference betwixt the sinne against the Holy Ghost and other sinnes BY the forenamed definition may the sinne against the Holy Ghost be distinguished from many other sinnes which come neere vnto it as 1 From many sinnes against knowledge yea and against conscience also for they may be without malice of heart which this cannot be The elect may fall into them but not into this Dauid and Peter sinned both against knowledge and also against conscience 2 From many sins committed on malice against Christ and his Gospell which may be done on ignorance 3 From blasphemie and persecution which may be done also on ignorance or in passion 4 From deniall of Christ which may be done on feare instance Peters example or other like temptations It is an ancient heresie of the Nouatians to deny repentance and pardon to such as haue once denied Christ 5 From Apostasie from the faith and profession of religion which also may bee done not on malice but through the violence of some temptation It is noted of Salomon that he continued not to follow the Lord but turned after other gods through the perswasion of his wiues When a Kingdome changeth Religion as England in Queene Maries dayes many prooue Apostates and fall away from the profession of the Gospell and professe idolatrie for feare of persecution or for too much loue of this world to hold their places and offices their honors and dignities their houses and lands or else on an infirme and weake perswasion that they can keepe their hearts pure and their faith sound though with their bodies they outwardly subiect themselues to idolatry The Leuites which in the captiuite fell away though they were barred from medling with the holy things yet they were admitted to doe other seruices in the Temple whereby it is manifest that they fell not into this vnpardonable sinne 6 From Presumption and sinning with an high hand as Manasseh did 7 From Hardnesse of heart from impudencie and committing sin with greedinesse For so did the Gentiles which had not the Gospell supernaturally reuealed vnto them 8 From Infidelitie and impenitencie yea from finall infidelitie and impenitencie whereinto all the reprobate fall If finall impenitencie should be the sin against the Holy Ghost as some do take it then should euery one that is damned sinne against the Holy Ghost yea then could not this sinne be committed till death and then in vaine should the caueat of Saint Iohn be concerning not praying for them §. 19. Of the persons that may fall into the sinne against the Holy Ghost HAuing seene what the sinne against the Holy Ghost is for application of the point to the parties with whom Christ had to do we will in the next place discusse whether the Scribes and Pharisies that slandered Christ committed this sinne or noe Many say they did not commit this sin and to prooue their assertion they vse these two arguments 1 They neuer professed Christ 2 Christ prayed for them To the first I answere that two sorts of people may fall into this sinne namely they who professe Christ and his Gospell and they who neuer professed it Professors that sin against the Holy Ghost are called Apostates that is departers away namely from the faith or from the profession of the Gospell for the Greeke word which according to the notation of it signifieth Apostasie is translated a departing and a falling away not that all who depart away and in that generall sence are called Apostates doe commit this sin as was noted before but because they that fall into this sin are most notorious Apostates denying the truth not in tongue only but in heart also not through feare but in malice vtterly renouncing and bidding defiance to the faith not contenting themselues to deny it but shewing themselues deadly enemies against it and persecuting all that are friends vnto it hauing in that respect a very diabolicall propertie not enduring that any should reap benefit by that which they haue reiected such an Apostate was Alexander the Copper-smith and Iulian. They who neuer professed the truth of the Gospell may also sinne against the Holy Ghost as they doe to whom the Spirit hath so clearely and supernaturally reuealed the truth of the Gospell as their heart and conscience doth inwardly tell them that they ought to make profession thereof yet their malice against it not onely keepeth them from professing it but also maketh them to reuile it and to persecute the professors of it The Apostle saith of such an one that he is condemned of himselfe Such were the Scribes and Pharisies which blasphemed Christ and such are many of the learneder Papists The difference betwixt these two sorts is that the former hath gone a step further in shew of goodnesse but thereby haue made their fall the more offensiue and their sinne the greater in that to the sinne against the Holy Ghost they haue added Apostasie as some adde oppression murther and the like To the second argument to proue that the forenamed Scribes and Pharisies sinned not against the holy Ghost taken from Christs prayer I answere that Christ prayed not in particular for these but for such as were indeed in the outward act associates but not of so euill
Faith 268 Faith onely keepeth off the Diuells darts 281 And quencheth the fire of them 283 Wretched are such as want Faith 284 Satan most assaulteth Faith his wyles against it 286 Faithfulnes required in Ministers 540 Wherin their Faithfulnes consists 540 Fasting 446 The seuerall kinds of Fasting 446 The difference betwixt a religious Fast and other Fasts 448 How farre al sustenance is to be borne in the time of a Fast 449 What other things beside food are to be forborne in a Fast 451 How far the body is to be afflicted in a Fast 453 The occasions of a Fast 454 Of set times for a Fast 455 The continuance of a Fast 456 A Fast in whole and in part 456. 457 Supplication the principall end of a Fast 459 Examination another end of Fasting 460 Humiliatiō a third end of Fasting 461 Mortification a fourth end of Fasting 462 Grounds of Fasting vnder the new Testament 463 Motiues to Fast 463. 464 Publike and priuate Fasts 467 Fearefulnesse 8. 261 Flesh and Blood 53 Our enemies more then Flesh and blood 54 Flying affoords no safetie 119 Forgetfulnesse of Gods promises dangerous 269 Forgiuenesse of sinne See Sinne. G GHOST How the Holy Ghost is gotten 485 How knowne when the Holy Ghost is in vs. 484 How the Holy Ghost prayeth for vs. 482. c. Why needful that the Holy Ghost pray for vs. 483 Prayer wrought by the Holy Ghost commeth out of mans spirit 486 How the sinne against the Holy Ghost may be discerned 382 Who commit that sinne are not to bee prayed for 381 Gods properties commended by faith 200 Gods grace mercy power truth props to Faith 225 Goodnesse of God See Mercy Gospell what it is 165 Why peace is attributed to it 167 The Ghospell of peace prepares a mans heart against trouble 168 The Gospell assureth that nothing shal hurt vs. 170 Operations of the Holy Ghost 597 How sin is committed against the Holy Ghost 596 Blasphemie accompanieth the sinne against the Holy Ghost 598 What is the sin against the holy Ghost 598. c. Difference bewixt the sin against the Holy Ghost and other sins 603. c. Who may fall into the sin against the Holy Ghost 605 They who neuer professed the Gospel may sin against the Holy Ghost 606 The Scribes and Pharisies sinned against the Holy Ghost 607 The sin against the Holy Ghost cannot be pardoned 608. 614. c. Why the sin against the Holy Ghost is vnpardonable 615 The certainty of his damnation who sinneth against the Holy Ghost 617 How the sin aginst the Holy Ghost may be preuented 622 The Elect cannot fall into the sinne against the Holy Ghost The Gospel assureth that all things shal turne to our good 171 The Gospell reuealeth a remedy for mans misery 221 The Gospell is a mystery 528 The Gospell is the proper obiect of preaching ibid. Difference betwixt Law Gospell 101 A blessing to haue the Gospell 168 Grace of God free 227 The Graces of God to be imploied 24 Spirituall Graces for defence 19 Euery Grace to be manifested 26 Grace to be added to Grace 29 Grace decayed may be repaired 100 Spirituall wounds healed 285 Griefe of heart before faith 240 Causes and fruits of true griefe 242 H HEretikes peruert the Word 331 HEART A pure Heart Integrity of Heart 255. c. Heauen How far we may be made partakers of it while here we liue 411 HOPE What Hope is 296 Why it is called Hope of saluation 295 Assurance and patience are properties of Hope 297 Vncertainty no property of Hope 298 How Hope faith agree differ 299 Hope fitly resembled to an helmet 300 The vse of Hope 301 Hope necessary in foure respects 302 How Hope is gotten preserued 305 The end of Hope oft to bee meditated on 307 Hope an anchor 308 Hope to bee cast on a sure ground fast fixed and the hold of it oft renewed ibid. Satans wiles against Hope 309 False grounds of Hope 310 Humiliation an end of fasting 461 I IEalousie Good Iealousie 557. 559 Ignorance a fearefull sin 338 Jgnorant persons the diuels vassals 76 Illumination before Faith 239 Imprecations lawfull and vnlawfull 397. c. Vsuall Imprecations taxed 395 No man may pray against himself 394 Incredulity a grieuous sinne 234 IOY Spirituall Ioy. Notes thereof 250 Ioy of Hypocrites not sound ibid. Iustice See Righteousnesse Who are Ouer-Iust 158 Seuerity of Iustice caused by abuse of mercy 595 K KNowledge of the Word necessarie 321. 337 Meanes to get Knowledge 321 Things Known to be made Known 527 L LAw worketh a sight and sence of our misery 220 The Law is a rule of righteousnes 143 The Law and Gospell differ 101 Libertines carelesse in doing what they may 30. 31 Loue commeth from faith 203. 253 Loue the ground of a cleare conscience 253 Exhortations in Loue. 6 M MAgistrates must cut off enemies 314 Magistrates ought to punish blasphemers 581 Man the obiect of Gods mercy 584 Mans vngratefulnesse 586 Sonne of Man See Sonne Meanes take not away the vse of faith 292 Neglect of Meanes a tempting of God 31 The danger of neglecting Meanes 33 Mercy of God abundant 101. 227. 572 Gods Mercy in forgiuing sinne 572 The extent of Gods Mercy in forgiuing all sins 574 Man the principall obiect of Gods Mercy 584 Mercy of God offered to all 587 Mercy of God ouercomes mans vngratefulnesse 593 Mercy of God abused turned into seueritie 595 Merit What is required to cause merit 149 Mans righteousnesse cannot bee meritorious 150 Millenaries see Chiliasts Ministers Ambassadors 535 Ministers dignitie and duties 538 539 Ministers haue no ability of themselues 513 Ministers calling most excellent and difficult 510 Ministers most opposed against 511 Ministers false most dangerous 512 Ministers to be prayed for 509 Especially if restrained 556 Ministers to be highly esteemed 537 Ministers may not be disgraced 538 Ministers comfort and encouragement 539 Ministers must make knowne what they themselues know 527 Ministers must deliuer nothing but what they haue receiued 540 And al that they haue receiued 541 Ministers must deliuer the Word as Gods word 541 In Ministers is required Grauitie Authority and sinceritie 542 Ministers boldnesse 522 Ministers must refute errours and reproue vices 315 Ministers must carry themselues according to their present cōdition 562 Ministers must vse what libertie they can 553 Ministers inhibited whether they may preach 554 Ministers are preachers to themselues 52 Gods mercy in ordaining Ministers 554 The word may not be reiected because Ministers are men 545 Ministers oft vsed as malefactors and why 547 Mans weaknesse succoured and faith supported by the Ministery of men 544 Mortification an end of fasting 462 MYSTERY What a Mystery is 529 The Gospell is a Mystery ibid. A Mystery requireth study and prayer 530 Knowledge of a Mystery no matter of boasting but of thankesgiuing 531 No maruell that many erre in Mysteries ibid. N NIght-vigils 489 Vncertaine whether Christs comming to iudgement shall
bee in the day or Night 490 O OPENING OF Ministers Opening their mouths 520 P PApists abandoned by preaching 78. 79 Papists enemies to Gods people 326 Pardon of sinne 572. see Sinne. PATIENCE What Patience is 162 Patience resembled to shooes 163 Patience how it is gotten 164 How patience may bee rightly grounded in vs. 168. 170. 173 How men may bee perswaded to Patience 174 The necessity of Patience 174. 188 The benefit of Patience 178. 188 How Patience hath a perfect work 179 Two extreames of Patience 181. 182 Counterfeit Patience 172 Satans wyles against Patience 186 Patience maketh many crosses light It preuenteth and remoueth many It inableth vs to beare all 188. c. PEACE Why attributed to the Gospell 167 Peace of the Gospell what it is 166 Peace with God keepeth away many euils 191 Peace with God altereth the nature of all crosses 192 Peace with God procureth assistance in all troubles and full freedome from all 194 Persecution no matter of Shame 548 Persecution honored by the cause 549 Persecution no sufficient cause to make Ministers cease preaching 555 What are those causes 550 Perseuere 116 Perseuerance in prayer 496. c. How long we must Perseuere 497 Difference betwixt Perseuering and praying alwayes 498 Difference betwixt Perseuering and much babling 499 Perseuering in prayer extraordinary 443 Perseuerance requireth that prayers be oft renewed and long held out 500 Petition for good things 367 Place Euery one abide in his owne place 114. 534 Giue no Place 63. 103 Power of God a mightie Power 12 The mightie Power of God a prop to faith 13. 225 The benefit of trusting to Gods Power 15 God able to performe his word 225 Prayer 340 Prayer an admirable gift 484 What Prayer is 345 Difference betwixt ciuill and diuine Prayer 347 Prayer a worke of the Holy Ghost see Ghost 482 Prayer to be made only to God 346 How Praiers of mē are to be desir'd 503 Of them prayers may be desired 507 The dead may not be praied vnto ibid. Nor prayed for 377 Why needful by prayer to make known our desire to God 347 What requisite to the right manner of praying 348 Prayer to be made in the mediation of Christ 349 In feare and reuerence 350 In faith and humilitie 351 With holinesse sence and feeling 352 In sinceritie in hart in spirit 353. 486 In feruency 353. 441 Motiues to Prayer 353 1 Gods charge 353 2 By prayer God is worshipped 3. Honoured 354 4 Prayer is absolutely necessary 355 5 Prayer is profitable 1 To obtaine euery good thing 356 2 To preuent iudgement 3. Preserue grace 4. Subdue sinne 5. Sanctifie all things 357. 358 6 Prayer is powerfull with the Creator 362 Prayer is powerfull with the creature 361 7 Prayer is a matter of great dignitie 364 Why prayer is not alwayes heard 359 501 The kindes of prayer 365 1 Petition for good things 367 2 Deprecation against euill 370 3 Intercession for others 374 Who are not to be prayed for 377 Who are to be Prayed for 383. 509 All in generall to be Prayed for 384 1 Saints 2. Magistrates and Ministers 386 Why Ministers especially 510 3 Kindred and friends 387 4 Strangers 5. Enemies 388 What is to be Prayed for in the behalfe of others 392 4 Imprecation against others See imprecations 394 5 Thanksgiuing 399 Prayer mentall or vocall 421. 422 Prayer sudden or composed 423. 424 Prayer cōceiued or prescribed 426. 427 Prayer publike priuate or secret 429 c. Prayer in family 437 Prayer extraordinary Motiues thereto 440. c. Who are to desire others prayers 506 Gifts bestowed to be prayed for 519 The time of prayer 471 How we may pray alwayes ibid. Set times of prayer for euery day 473 Constancy in keeping those set times 475 Whatsoeuer is done pray 478 Hearts alwayes ready to pray 479 Perseuere in prayer see Perseuerance Watch to pray see Watchfulnesse Body and soule must be roused vp to prayer 491 Drowsie praying 493 Preparation before prayer 424 Preparation against triall 106 Preparation of the Gospell of peace 160. c. Preaching the most proper meanes of faith 219 The Gospell is the proper obiect of Preaching 528 Preaching must be distinct and audible 521 Presume not 30. 342 Confidence in Gods power no Presumption 15 Whence Presumption ariseth 46 Difference betwixt Presumption and faith 287 Principalities 59 Priuate prayer in family 437 Proofe to be giuen of grace in vs. 26 PROMISES Promises of God offered to all 228 Remembrance of Gods Promises an helpe to faith 268 Generall Promises why to be obserued 270 Particular Promises needfull 271 Promises for al things needful 270. 471 Promises absolute 273 And conditionall 274 The diuers manner of propounding Promises 276 To whom Gods Promises belong 277 The time of accomplishing Gods Promises vncertaine 302 PROSPERITIE The vse of faith in Prosperity 267 Publike prayer 429 What persons are required thereto 430 The place of Publike prayer 431 Vnanimitie and vniformitie in Publike prayer 433. c. Motiues to Publike prayer 436 Pure heart see Heart Purgatory a fiction 378 R RElapse dangerous 624 Religion Wee cannot bee saued in euery Religion 136 Remembrance of Gods promises an helpe to faith 268 Remission of sinne 572 See Sinne. Repaire of grace decayed 100 Spirituall wounds Restored and healed 285 Repent alwayes when men will they cannot 157 Repetition of the same things 95. 96 Reproofe of impudent sins to be sharpe 567 Resolution of the Apostle inuincible 558 RIGHTEOVSNES What Righteousnesse is 143 Righteousnesse Legall and Euangelicall 144 Righteousnes fitly resembled to a brest-plate 146 How Righteousnesse is put on 147 The benefit of Righteousnesse 148. 153 154 Mans Righteousnesse cannot be meritorious 149. c. Righteousnesse needfull to saluation 152 Righteousnesse and faith haue distinct vses ibid. Righteousnesse acceptable to God 155 The parts of Righteousnesse may not be seuered 156 Direction for the vse of Righteousnesse 159 S SAcraments a means to increase faith 265 Sanctified how farre we may be sanctified 410 Satan see Diuell Scripture see Word Scoffes of wicked 304 Securitie carnall 105 Securitie holy 249 SINNE Sinne infinite in nature 620 Nothing but Sinne can wound the soule 146 Difference betwixt Sinnes of the regenerate and others 157. 620 Sinnes of impudent sinners to be plainly discouered 567 Sinne may be forgiuen 572 All Sinnes may be forgiuen 574 Pardon of Sinne offered to all 587 Sinne against the holy Ghost 598 See Ghost Sinne cannot be forgiuen in the world to come 607 Pardon of Sinne to bee sought in this life 614 They whose Sinne is not pardoned are damned 621 The proportion betwixt Sinne and the eternall punishment thereof 620 A Sinners will to sinne is infinite 620 Difference betwixt Sinners 613 How Sinne may be turned to the good of the Saints 172 How farre wee are freed from Sinne. 410 Sinne against the Holy Ghost see Ghost Sinceritie 542 See Truth Sonne of man 588 Who so called 589 VVhy Christ is called Son of
3. 21 22 f Iam. 5. 17. Reu. 8. 3 4. g Iam. 5. 16. 7 A matter of great dignity Esther 5. 2. II. Point The kinds of Prayer a 1 Tim. 2. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Phil. 4. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 1 Thess 5. 17. 18. 1 Kind Petition for good things d Mat. 7. 11. e Heb. 13. 21. f 1 Iohn 5. 14. What good things are to be asked in prayer a 1 Cor. 10. 31. b Exod. 32. 32. c 1 Petition d 2 Petition e 3 Petition f 4 Petition g 5. Petition h 6. Petition Concerning absolute and not absolute promises See Treat 2 Par. 6. §. 75. 76. i Exod. 32. 10 11. k Verse 32. l Verse 13. Sanguis Martyrum semen Ecclesiae II. Kinde Deprecation against euill things m Heb 5. 7. n 1 King 8. 33 c. o 2 Chr. 7. 13 c. p Psal 50. 15 What euils are to bee praied against Malum culpae malum poenâ— 1 Sinne. q Iam. 1. 15 r Psal 51. 2. Å¿ 19. 12. a Mat 26. 41. b Col. 1. 13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Isa 42. 1 d Mat. 3. 17 e 4. 3 c. f Mat. 16. 22. g 2 Sam 11. 2. h Ma. 26. 69. How to pray with indignation against sinne i Ps 51. 1 c. k Mat. 26. 75. 2 Outward Iudgements l Gen. 2. 17 3 Spirituall punishments of sinne Eternall 〈◊〉 m Mat. 9. 44. n Reu. 20. 14 o 14. 10 Reu. 16. 9. III. Kinde Intercession for others a Iam. 5. 16. Reasons 1. It amplifieth Gods glorie 2 It is a duty of loue b Mat. 5. 44 c Rom. 13. 8. d 1 Sam. 12. 2. 3 It is very profitable * §. 20. Such reproued as 1 Take no notice of others necessities d Iam. 1. 12 2 Are not moued therewith e Lu. 10. 31 32 f Amos 6. 6. 3 Thinke this a needlesse â—uty g Iob 21. 15. h 1 Cor. 13. 5. All prouoked to afford others the help of their prayers i Mat. 2. 3 4 k Mat. 15. 22. l Mar. 9. 22 24. For whom prayer is not to be made 1 Not for the dead a 2 Sam. 12. 23 b Mar. 5. 35. c 1 Thes 4. 13 d 1 Tim. 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 6. 4. f Rom. 16. 17. g Gal. 1. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h Heb. 11. 6. Qualis exieris de hac vita talis redderis illi vita Aug. in Psal 36. k Reu. 14. 13. Quousque nobis tempus conceditur recte viuamus c. medici post quaÌ„ aegrotus obijt ne quicquam prodesse potest Chrys hom 75. in Mat. l Luk. 16. 26. Primum locum fides Catholicorum diuina authoritate regnum credit esse caelorum secundum gehennaÌ„ tertium penitus ignoramus immo nec esse inscripturis sanctis in veniemus Aug. contra Pelag. hypog lib 5. m Mat. 13. 38. n Luk. 16. 23. Mar. 16. 16. o Rom. 6. 23. p Mat. 18. 8. q 3. 12. Dirige and requiem are the first words of certaine praiers for the dead a Mat. 12. 36. b Heb. 11. 6. c 1 Cor. 10. 31 d 16. 14. 2 Prayer not to be made for such as sin against the Holy Ghost e 1 Ioh. 5. 16. f Mat. 12. 31 32. g 2 Tim. 4 14 15. 3 Prayer not to be made for such as are expresly reiected 2 Sam. 16. 1. i Ier. 7. 16. Al who count themselues reiected may not be so accounted a Signa melancholiae sunt existimatio mala timor fine causa c. et plurimum timoris eius est ex eis quae non timentur secundum consuetudinem Auicen lib. 3. fen 1. tract 4. For whom prayer is to be made All in general to be prayed for a 1 Tim. 2. 1. Reasons d Isa 58. 7. e Luke 10. 29 c. f Mat. 13. 38 47. g Mat. 22. 14. h 7. 13 14. It cannot bee said of any particular man that he belongeth not to God Non est desperandum de malis sed pro ipsis vt boni fiant studiosius supplicandum quia numerus sanctorum de numero impiorum semper auctus est Aug. in Psal 36. k 2 Thes 2. 3. Reason Judicium charitatis non infallibilitatis l 1 Cor. 13. 7. In what order others are to be praied for a 1 Ioh. 4. 16. 1 Saints b Ioh. 17. 9. c Rom. 1. 7. 1 Cor. 1 2 3. 1 Pet. 1. 2. d 2 Pet. 1 4. e Psal 73. 1. f 1 Tim. 4. 10. g 1 Cor. 12. 13 h Mal. 2. 10. i Eph. 4. 4. k 1 Cor. 12. 12 l Acts 2. 39. 2 Pet. 1. 4. Saints haue all the benefit of one anothers praiers 2. Publicke persons m 1 Tim. 2. 2. n Psal 72. 1 Reasons o Psal 82. 6. p 2 Sam. 18. 3. q 1 Tim. 2. 2 3. Kindred friends r Gen. 2. 24. Å¿ Gen. 25. 21. t 17. 18. u 43. 29. x 24. 12. y 39. 5. z Eph. 4. 16. 4 Strangers a Ps 67. 117. b Gen. 18. 24. Reason c Leu. 19. 34. d 23. 22. e Luk. 10. 30. Reason 5 Enemies f Mat. 5. 44. g Luke 23. 34. Debemus optare etiam ijs per quos flagellarum vt conuertantur Aug. in Ps 36. h Rom. 12. 14. i 1 Cor. 4. 13. k Act. 7. 60. Reason l Rom. 1â— 12. m Mat. 5. 43. Few pray for their enemies a Luke 23. 34 b Act. 7. 60. c Gal 5. 17. Many pray for none that are strangers to them Some pray not for those to whom they are bound d 1 Tim 5. 8. e Luke 16. 27 28. Some forget their Magistrates and Ministers Some pray not for Saints Some curse them Ideo de terra erectus est Paulus quia in terra inclinatus exauditus est Stephanus Aug. ser 4 de Stephan g Col. 1. 9. h Iam. 5. 15. h Iam. 5. 15. i Heb. 13. 18. 19. IIII. Kind Imprecation No man must pray against himselfe a Eph. 5. 29. b 2 Sam. 3. 35 c 1 Kin. 2. 23. d Ier. 4. 2. e Mat. 26. 74 f Ios 9. 14. 15. g 1 Sam. 25. 22 Num. 5. 22. expounded Reproofe of vsuall imprecations against ones selfe h 2 Sam. 3 35. i Psal 13. 2 3 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k ler. 3. 8. 16. l Psal 89. 35. m 95. 11. n Heb. 3. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o Mat. 27. 25. Imprecations against publike and desperate enemies * §. 51. p Numb 16. 15 q Gal. 5. 12. r 2 Tim. 4. 14. Luk. 9. 54 55. Imprecations may bee made in three respects 1 Indefinitely a Num. 10. 35. b Psal 25. 3. c 122. 5. 2 Conditionally 3 Against malitious deeds d 2 Sam. 15. 31 Vse Reproofe of vsuall imprecations e Neh. 9. 17. f Psal 103. 8. g Psal 5. 9. h 140. 3. i 10. 7. k Iam. 3. 6. l