5.7 I neede not relate particulars they are so well knowne I cannot insist upon them they are so many in number Never was any of this family that did not aske good gifts of the father of this houshold Non viviturexemplis solùm But in this point weerely not on examples onely that which wee doe herein wee may doe upon warrant sealed unto us The King of heavens mandate is gone out to this purpose Seeke yee my face Psal 27.8 Call upon mee Psal 50.15 Seeke the Lord while hee may be found call upon him while hee is neere Isa 55.6 Aske seeke Knocke Matth. 7.7 Come unto me all that travell are heavie laden Mat. 11.28 Watch and pray Mark 13.33 Pray alwayes Luk. 21.36 Pray with all prayer and supplication in the spirit Eph. 6.18 and 1 Tim. 2.1 So writeth so chargeth Paul almost in every Epistle And to stirre up our pure minde heereunto wee have a cloud of motives I will single out some of the principall and those either in respect of our selves or in respect of God in respect of our selves our necessity to pray for stand we not still in want of temporâ—all or spirituall blessings in feare of evill falling upon us in sorrow through evills already falne upon us What have wee before wee have received it all commeth from Gods hand Wee are that man in the parable that having a friend come to him hath nothing to set before him and must fly to our heavenly father and friend for supply of our wants Luke 11.5 Oratio non est nisi indigentium Aug. in Psa 36. Prose oraâ—enecessitas cogit Chrys in Matt. Who will not supply us without asking for to that condition hee hath tyed his grants Matth. 7.7 Aske and yee shall receive c. prayer cannot proceede but from men in want saith Austin and very necessity compelleth every one to pray for himselfe saith Chrysostome Thus as Davids necessity made him flie to the bosome of his heavenly father Psal 18 4.5.6 The sorrowes of death compassed me round about and the floods of ungodly men made mee afraid The sorrowes of hell compassed mee the snares of death prevented me In my distresse I called upon the Lord and cryed unto my God so he pleadeth his misery to move God to mercy turne thee unto mee and have mercy upon mee for I am desolate and afflicted The trouble of my heart are enlarged O bring thou mee out of my distresses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 25.16.17 The very heathen Poet could bid us pray for all men have neede of God But if we had nothing but our owne neede to in courage us we might have but cold comfort For many with Lazarus make shew of neede enough to the rich Churles of the world and cannot speede many with the diseased man at the poole of Bethesda lye in distresse and none will put them into the curing poole Iohn 5. Therefore as on our side there is need so on Gods side there is good speed that wee might have strong consolation It is not with suitours that come to him as Absolom traduced his fathers government that none was deputed of the King to heare them a Sam 16. Nor as it was with Baals Priests which cryed from the morning to the evening and had no answer nor any to regard them 1 King 18 he answereth not as Philip of Macedone with an I am not at leasure Non vacat but when they cry with their voyce unto him hee heareth out of his holy mount Psal 3. His eares are open unto their prayers Psal 34. his proper stile is the God that heareth prayer Psal 65.3 therefore all flesh shall come unto him Nay hee is so forward herein that Isa 65.24 It shall come to passe that before they call hee will answer and while they are yet speaâ—ing hee will heare and his hearing and speeding goe together this is the confidence that wee have in him that if wee aske any thing according to his will hee heareth us and if we know that he heares us whatsoever wee aske wee know that wee have the petitions that wee desire of him 1 Ioh. 5.13.14 Whatsoever wee aske the father in Christs name hee will doe it Iohn 14 13. The righteous cry and the Lord heareth and delivereth them out of all their troubles Psal 34.17 Looke at the generation of old and see did ever any trust in the Lord and was confounded or did any abâ—de in his feare and was forsaken or whom dâ—d hee ever despise that called upon him Eccles 2.10 How should this kindle a zeale of prayer in us how should it set an edge upon our devotions that â—ay upon this that God had forgiven David his sinnes when hee prayed and confessed them hee inferreth for this cause shall every one that is godly pray unto the Lord in time when hee may be found surely in the flouds of great waters they shall not come nigh unto him Psal 32.6 the negligence of the asker is worthily reprehended where there is no doubt of the mercy of the giver saith Chrysostome Petentis negligentia reprehenditur ubide dantis misericordia non dubitatur Chrys Nil potentius homine orante Oratio justi est quasi clavis coeli c. Aug. ser 135 detemp Quando fidelis humilis fervens oratio suerit sine dubio caelum penetrabit unde certum est quòd van 2 redire non postir Bern. Orario oranti est subsidium deo sacrificium daemonibus flagellum Aug. Oratio est animae sanctae praesidium Angelo bono solatium diabolo supplicium gratum deo obsequium Aug. Gravis nobis est inimici tentatio sed longè graviorilli nostra oratio Bern. serm de dedic Eccl. As Sampsons strength lay in his haire so a Christians in prayer and as Chrysostome saith nothing is more powerfull then a man that prayeth The effectuall fervent prayer of the righteous availeth much Iam. 5. And like Iacob wrestling in prayer with God For hee wept and made supplication hee had power over the Angell prevailed Hos 12.3.4 will not suffer him to depart without a blessing Gen. 32. Prayer so prevailed for Sodome that Abraham ceased praying for it afore the Lord ceased granting it both opened and shut the wombe nay it both opened and shut the heaven in Eliahs time it removed the Plagues of Egypt freed the Israelites of the fiery Serpents healed the Leprosie of Miriam vanquished the Amalekites caused the sunne to stand a whole day Iâ—s 10. obtained water for Sampson in his thirst strength in his neede to be revenged on his enemies Iud. 16. Brought thunder and lightening from heaven in Samuels time fire in Eliahs time healed the sicke cast out the Divells opened the prisones for Gods servants to come forth raised the dead obtained remission of sinnes Iam. 5.14.15 and eternall life Psal 21. So true is it that the Prayer of the righteous is as the key of heaven prayer goeth up
themselves to prayer Act. 6. Pauls praying night and day his precepts pray alwayes Ep. 6 18. Continue in prayer watch in the same Col. 4 2â— Pray without ceasing 1 Thes 5.17 Continue instant in prayer Rom. 12.12 Annas serving the Lord with prayer night and day Luk. 2. the Apostles widow continuing in prayers and supplications night and day 1 Tim. 5.5 The parable of the poore widow imâ—ortuning the unrighteous Iudge Luk. 18. The woman of Canaans instance notwithstanding all checks Matth. 15. Pauls tripling his prayers for his deliverance 2 Cor. 12 Our Saviours going a part to pray spending whole nights in prayer commanding us to watch and pray alwayes Luk. 21.36 are well knowne unto us Quod pernoctaverie dominus in orande quòd prolixius oraverit quid aliud quam nobis praebebatexemplum in tempore precator opportunus â—um patre exauditur aeternus Aug. ep 121. Genua in morem cameli sensum contactus an uerint assiduitate orandi Cum vita defunctam lavarevelient in genibus cubiâ—sque concrecam callorum duritiem apparvisse and should be aswell imitated That our Lord concluded all night in praying and that he used prolixity there in what did he else but give an example to us being in the time of his flesh a seasonable prayer to God but with his father an everlasting hearer and granter of our suites saith Augustine Eusebius li. 2. c. 23. reporteth of Iacobus Iustus the brother of the Lord that his knees like a Camel had lost the sense of touching with assiduity of praying c. Gregorie in his Dialogues reporteth of Trasilla a Virgin his Aunt that when they went about to wash her being dead there appeared a thicke hardnesse in her knees and elbowes Gregorie Nazianzen in his Epitaph for his sister Gorgonia saith that she was so given to prayer thâ—ther â—nees seemed to cleave grow to the ground Hierom in the life of Paul the Eremite Propefinem Etiam cadaver mortuum officioso gestu precabatur neere to the end writeth that he was found by S. Anthony dead kneeling upon his knees holding up his hands listing up his eyes Even the dead carkeise prayed with an officious gesture Theodesius the Emperour being to fight against the Tyrant Eugenius continued a whole night in prayer as Theodoret lib 5. ca. 24. and Zozomen pag. 421 report and as Saint Augustine saith of him lib. 5. de civit c 26. he fought more by praying then by striking Magis orando quam feriendo pugnantes Sicut nullum est momentum quo homo â—on fruatur deipietate aut misâ—rico dia sic nullum debet â—ste momentum quo eum praesentem non habeat in memoria Bern. de interiort domo cap. 48. Oh then belâ—ved let us taking these whothies for our examples alwayes abound in this worke of the Lord praying without ceasing watching unto prayer being servent therein and câ—ntinuing in it without fainting As there is no moment saith Bernard wherein man injoyeth not the goodnesse or mercy of God so there ought to be no moment wherein hee should not have him present in his memory There is not a more certaine signe of a faithfull servant of the Lord as the neglect thereof is a plaine proofe of aprophane chart Cum videro quempiam Chryso li. 2. orand deum When I see a man that careth not for prayer nor fervently vehemently bent thereunto it is evident to me that he hath no good disposition in his minde Againe when I see a man that can never be glutted with serving of God and reckoning it his greatest losse if he pray not continually I suppose that he doth surely meditate on all good duties is a temple of God For if mans garment his gate his laughter declare what he is much more is his praying a signe of all righteousnesse vertue and pietie There is no better weapon to fight against our spirituall adversaries and our inward lusts Frequens oratio extinguit impugnationem vitiorum Oratio continua superat tela diaboli Bern ser 67. de modo benè vivendi frequent prayer saith Bernard quencheth the affaults of vices continuall prayer overcommeth the weapons of the Divell And whatsoever we doe whether we eate or drinke let us doe all in the name of the Lord Iesus with prayer and giving of thanks to God and the Father by him Col. 3.17 Let us prayto the Lord when we lye downe to lighten our eyes that we sleepe not in darkenesse Psal 13. When we rise up to send us good speed this day as Abrahams servant did Gen. 24. When we goe out and in to be with us in our journey as Iacob did Gen. 28. according to that of Hierome when we goe out of our lodging let prayer arme us when we returne from the street let prayer meete us Egredientes dehospitio armetoratio regtedientibus de platea occurrat oratio When we take in hand any businesse to prosper the worke of our hands upon us Psal 90. when wee sit downe to eate and drinke to blesse these creatures unto us when we performe any service to him to accept it at our hands when we are partakres of his Table let us pray him to make us worthy receivers to our salvation and give thanks to him for that spirituall meate that he giveth us there to eate that spirituall drinke that he giveth thereto drinke for hence was the Lords supper called the Eucharist of the giving of thanks used in the celebrating of it an oblation or sacrifice because as Iustin Martyr said 2 Apolog pro Christianius the Minister sendeth up prayse glory to the Father of all And Gregorie saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Apostles used the Lords prayer to the consecration lib. 7. Epist 63. Iustin Martyr that the Eucharist was consecrated by prayer Prece fieri Eucharistiam Apol 2. Invocatione summi num inis li. 1. epist 1. Iren. grariarum actione li. 4. cap. 57. Cyprian by calling upon the high God and Iraeneus by giving of thankes if we walke according to this rule peace and mercy shall be upon us from this time forth and for evermore FINIS
1 Pet. 1.4 undefiled like the stone Amiantus and unfading like the flower Amarantus Againe for Religion He was a devout man and one that feared God you are therein a true Israelite without guile a constant Professour of the Orthodoxe faith and Religion professed in this Church because it is in your conscience Gods truth and the right way of serving him and not for any temporising respects of swimming with the streame nor for any feare or favour of men He feared God with all his family It hath ever bin your Fathers and your own resolution and course with that brave leader of Israel Ioshua to serve God with your whole houshould (b) Ios 24.15 as thinking with the Emperour Constantius of his servants that they could not keepe their faith inviolate towards him that were perfidious to Almighty God (c) Euseb de vita Constan li. 1. ca. 11. and to see that they be present at the set times of prayer yea to compell them to come on the solemne dayes and times into Gods house that it may be full He if he had any wife in that houshold to oversee their wayes could not be happier in her then you are in your loving and religious Consort who so sympathizeth with you that whither you goe she will go where you lodge she will lodge your people are her people and which is best of all your God is her God and that nothing but death can part you her as Ruth saith to Naomi (a) Ruth 1.16 He gave much almes to the people round about him you not only like Abraham and Lot entertaine yea invite and entreat into your house your neighbours friends and strangers but also daily at your gates breake your bread and open your almes basket to the poore of the Parishes round adjoyning and refresh their hungry bowelles The Lord grant unto you that you may finde mercy of the Lord in that day He with his pitty and charity towards men joyned piety towards God praying to God continually and you do not onely serve God in righteousnesse and mercifulnesse towards men but also in holinesse towards him invocation of his name you have a Church in your house and an Oratory to serve God in and you have your stata tempòra set times which upon none occasion you omitte or intermitte And I have this confidence in you that you have also your secret times of entring into your Closet and praying to your Father in secret (a) Mat. 6. of communing with your owne heart upon your bedde and in private retirednesse (b) Psal 4. Now then macte virtute good lucke have thou with thine honour ride on still like a good plant in the house of the Lord flourish still in the Courts of our God bring forth still these fruits amongst your other fruits of Christianity both in your mature and old age (d) Psal 92.14 be stedfast unmooveable alwayes abounding in these workes of the Lord (e) 1 Cor. 15. as you beleeve against all the enemies of grace that the seed of grace sowne in the good ground bringeth forth fruit with patience and perseverance (f) Luk. 8.15 the originall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth both and that the Lord who is faithfull will stablish his children in every good word and worke (g) 2 Thes 3.3 and 2 17. and confirme them unto the end (h) 1 Cor. 1.8 And that God who hath begun his good worke in you wil finish it until the day of Christ as he doth make you perfect stablish strengthen and settle you in every good worke so your reward shall be great in Heaven with him he will abundantly recompence his owne gifts and good works in you and crowne them with that crowne of righteousnesse which is laid up for all them that love the appearing of Iesus Christ in which blessed company that you may ever be found shall be the servent prayers of Your devoted Servant in Christ Iesuse BARTHOL PARSONS From my Rectory at Ludgershall in the County of Wilts the 30. March 1634. A Romane Centurion becomming a good Souldier of IESVS CHRIST SECTION I. Acts cap. 10. vers 1 2. 1 There was a certaine man in Cesares called Cornelius a Centurion of the Band called the Italian Band 2 A devout man and one that feared God with all his house which gaue much almes to the people and prayed to God alway IN the eight Chapter of this Booke there appeares unto us certaine glimmering sparkles or flashes as it were of Gods purpose to call the Gentiles out of darkenesse to his marveilous light both in the turning of the Samaritanes with whom before this time the Iewes might not meddle for they had no dealings with the Samaritanes Iohn 4.9 and into whose wayes the Apostles at their first sending out might not goe into any City of the Samaritanes enter yee not Math. 10.5 from the power of Satan to God and also in giving the light of the knowledge of the glory of God in the face of Iesus Christ unto the Eunuch that came to Ierusalem to worshippe But in this the resplendent beames of Gods good pleasure in giving unto the Gentiles repentance unto life shine cleerely unto us in an heavenly vision both instructing and authorising Peter that he being a Iew might enter in to Cornelius and the other Gentiles with him and preach Christ Iesus unto them This whole Chapter then containing a narration of the full illuminating of Cornelius with the knowledge of the Messias alreadie come In these two verses proposed is premised a description of the person of Cornelius either in his civill state Vers 1. There was a certaine man in Cesarea called Cornelius a Centurion of the Band called the Italian Band or his religious both affections and actions Vers 2. A devout man and one that feared God with all his house which gave much almes to the people and prayed to God alway In the former he is set out 1. By the place of his dwelling at Cesarea 2. By his profession and calling Hee was a Centurion of a Band which Band is also particularly described by the Countrey whence it came the Italian Band. In the latter his religious both affections and actions are declared generally or particularly generally He was a devout man which is also amplified by an equivalent phrase for fuller expression and one that feared God and also secondly by an adjoyned association with all his house-hold Particularly by the fruits of his Religion either in his charitie towards his brethren or his pietie towards God his charitie in giving almes amplified 1. by the measure much almes 2. by the persons to the people His pietie towards God in his prayers and supplications Hee prayed which are also set out by the circumstance of the person to whom He prayed to God 2. of the time He did it alway To prosecute these particulars in their order I begin first with the first
non personâ— Hieron in Eccl. 12. Duo nominasunt aliud quod homo aliud quod peccator Quod homo opusest dei quodpeccator opus est hominis da operidei noli operi hominis Hee that giveth an almes to the needy and despiseth him not for his default sheweth mercy truly For the nature is to bee respected not the person Saint Austin hath a pretty distinction in this kinde There are two names one that hee is a man another that bee is a sinner that hee is a man is the worke of God that hee is a sinner is the worke of man give to the worke of God give not to the worke of man And he interpreteth what it is to give to the worke of man to a sinner in regard of his sinne to an Hunter Stage player or Harlot in respect of their profession Aug. in Psal 102. But as for those sturdy vagrand and lazy droanes who being strong to labour will eate and not worke who have taken up Satans trade to compasse the earth who live without God without Magistrate without Minister without calling in the world wee must withdraw our selves from them if they will not worke they must not eate 2 Thes 3.6.10 if their extreame necessity be such that they must have an almes yet their impiety deserveth a rodde for their backes and it is the best almes that can be done to them to execute the lawes made against them both that they may be brought into order and also that the truly poore may receive that which these drones devoure These are the persons that wee must doe almes to and in such ranke and order as I have recited It is no being mercifull or doing of almes if wee feast our rich friends or neighbours if we give great gifts to our betters or equals either to curry favour shunne displeasure or because wee have or would recieve a like or greater benefit if wee keepe an open and dissolute house for drunkards and good fellowes the one may be civill courtesie the other uncivill prodigality Laudent tejelunantium viscera non erâ—ctantium plena convivia Hieron neither Christian charity Let the bowels of the hungry praise thee not the full bankets of the Gorbellies saith S. Ierom He that considereth the poore and needy is blessed The Lord give us understanding as in all things so in this that shewing mercy wee may finde it with the Lord in that day Now to God the Father c. THE FOVRTH SECTION Acts 10. vers 2. A devout man and one that feared God with all his house which gave much almes to the people and prayed to God alway I Come to you now this fourth time with that commendation which the spirit of truth whose testimonie wee know to be true giveth of this religious proselite Cornelius Now hee was not like the mongrell brood of those Iewes who had marryed wives of Ashdod that spake halfe in the language of the Iewes halfe in the language of Ashdod Neh. 13.23.24 Hee was not religious by halfes hee served not God in an unrighteous holinesse as many who professe to know God and to be zealous for him yet will do no good amongst their people or in an unholy righteousnesse as they who are ready to doe good and shew great kindnesse amongst their people with whom they dwell but care not for the matters of religion and Gods service what it become of them but with the love of his neighbour whom hee had seene hee joyned the love of God whom hee had not seene with charity towards men hee practised petty towards God and prayed God continually Wherein all things are 3 things as 3 things are all the action he prayed Omnia sunt tria Tria sunt omnia 2. the object God 3. the manner alwayes I begin with the action the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which 〈◊〉 properly a supplicating and suing for the averting of evill either come or comming upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Apostle in foure words seemeth to make foure kindes of prayers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 2.1 I exhort that supplications which are deprecations of all evills either imminent or incident 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 petitions for all necessary good things either temporall or spirituall intercessions for others that God would free them from evill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fill them with good thankesgivings either for benefits conferred upon or evills removed from us or others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be made for all men for Kings and all that are in authoritie But heere the speciall is put for the generall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee supplicated to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for hâ—e invocated and prayed with all prayer and supplication as the Apostle speaketh Eph. 6 18. Whereof if any amongst us be so ignorant as I feare too many amongst uâ— are but children in understanding as to aske mee what is this whereof thou speakest as the Philosophers at Athens did Paul of his doctrine Act. 17.19 I say it is a religious service wherein wee aske of God onely for Christs sake all Spirituall and Temporall gifts according to his Commandement and promise and also give thankes to him for gifts received Some of the Schoolemen goe too farre when they define prayer to be a petition which is directed to God Oratio est petitio quae ad deum dirigitur vel ad personas vel ad personam propter ipsum or to some persons or person for him Biell de canone Missae 61. That so the Saints may be brought in to have part in our suites but such honour have none of the Saints Oratio est mentis devetio id est coversio in deum per pium humâ—lem affectnum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saint Augustine speaketh the same language of Canaan Prayer is a devotion of the minde that is a turning it to God by a pious and humble affection and Damascene Prayer is an ascending up of the minde to God and an asking of covenient things of him Now do we looke on him do likewise Iudg. 7.17 be we followers of him that good which we see and heare in this good man let us do as he prayed with all prayer and supplication so let every one of us that will be of Gods houshold powre out our soules in prayers unto him nay what speake I of following Cornelius onely Let us take for an example of lifting up our hearts and our heads in prayer all the Elders and worthies of God that now inherite the promises who in their generations called on the name of the Lord and sought his face from time to time according to that Psal 22.5 they cryed unto him and were delivered they trusted in him and were not confounded Yea the cheife shepheard of our soules who in the dayes of his flesh offered up prayers and supplications with strong crying and teares Heb.
and mercy commeth downe when our prayer shall be faithfull and humble and fervent saith Bernard out of doubt it will pierce the heavens from whence it is certaine that it cannot returne empty Hence are those Elogies of the fathers given to prayer that it is au aide to him that prayeth a sacrifice to God a scourge to the divells and that it is a safegard to an holy soule a comfort to the good Angell a torment to the Divell an acceptable service to God and Bernard saith excellently that the temptation of the adversary is grievous to us but our prayer is farre more grievous to him If then wee are the Church of God sanctified in Christ and called to be Saints let us call on the name of the Lord for these goe together 1 Cor. 1.2 and offer up these Sacrifices of the fruits of the lips prayer and prayse unto him Heb. 13.15 making our requests Phil. 4.6 manifest at his mercy seate They are no sons but bastards that aske not good gifts of their heavenly father And here I can never sufficiently enough bewaile the impiety of a generatioÌ„ of carnal Christians too generall amongst us that call not upon God Psal 14. that through the pride of their countenance will not seeke after God Psal 10.3 God is not in their thoughts nor in their mouthes at all to blesse his name but he is too frequently in their mouthes to blaspheme his holy and fearefull name most unholily and with ut feare It is with them as Gentilletus in examine Trid. conc said of the old Monkes that their fasts were very fat their prayers very leane Tantum orant utiis qui hoc de illis audiunt incredibile viceaâ—ur ita nimis hoc faciunt ut hinc judicenrur inter haereticoâ— numer-ndi Aug. c. 57 de haeres Maxime si ad praxiâ— accederet persuasio The old Heretickes the Euchites prayed so much that they were reckoned heretickes for it they pray so much that it may seeme incredible to these which heare this of them they do it so much that heereupon they are judged to be reckoned amongst heretickes saith Austin But the common sort of our Christians are in the other extreme they doe it so litle that they may be accounted heretickes if to their practise their perswasion should be added if they should both omit it and beleeve they sinne not in their omission For entring into their chamber and praying in private either alone or with their family they are like Festus they cannot get convenient time like as it was with them in the parable their buying of Farmes trying of Oxen manying of Wives matters of profit or pleasure rioting and drunkennesse chambering and wantonnesse hunting and hawking dicing and carding and a world of vanities swallow up all their time leave them none for prayer Houres daies moneths yeares ages are consumed either in doing nothing or in doing nought or that which is to no purpose Nihil agendo malè agendo aliud agendo Domine miserere mei Dominus nobiscum but minutes serve their turne for this purpose a Lord have mercy on us or the Lord be with us is enough for a day or a weeke with them their short devotion careth for no longer invocation Nay with Gallio they care for none of these spirituall matters at all as Chrysostome said of his Auditorie that they thought reading of the Scriptures did belong only to the Clergie Monkes so these abandon prayer and meditation to Ministers onely let Priests pray they must play out their time Forentring into Gods house they doe it more for fashion then affection Magis pro more quà m amore to see to be seene of men then to see God in the beauty of holinesse When they goe to the Temple to pray they do nothing lesse then pray yeelding their bodily presence but scarce a bodily gesture fit for prayer and suffering their hearts to runne after covetousnesse or any other wickednesse Ezek. 33. little considering as Chrysostome speaketh how great felicity is granted them Quanta concessi est fae licitas quanta collata gloria fabularicum Deo cum Christo miscere colloquia optare quod velis quod defideras postulare Chrys how great glory is bestowed on them to have conference with Christ to wish for what thou willest to aske for what thou defirest Sometimes teeth are set on edge with the sowre Grapes of the old Adamites and Peodicians who as Clemens Alex. stromat lib. 7. saith held prayet needlesse because God knoweth our wants is of himselfe a liberall giver and hath from the beginning determined what hee will give But wee pray not to acquaint God with our wants which hee knoweth not before but to obey his Commandement to give him the honour due to him in acknowledging him the searcher of our hearts to stirre up our faith and to seeke the blessing which he hath determined by such means as he hath appointed according to that Phil. 4.6 In every thing by prayer supplication with thanksgiving let your requests be made knowne unto God and Iam. 4.2 Yee have not because yee aske not Luk. 11.13 Our heavenly father giveth the holy spirit to them of death and what not no doubt by it hee would make good the intreating of Christ by Thomas Beckets bloud Thou by the bloud of Thomas shed for thee make us a scend whither he is gone up in his new learning then though we begge grace and glory any thing every thing of the Saints in direct termes yet wee meane onely that they should begge it at Christs and Gods hands for us But what is this to make Christ onely a Mediator betweene God and the Saints and the Saints Mediators betweene him and us whereas 1 Tim. 2. There is but one Mediator betweene God and man the man Christ Iesus Augustine notably overthroweth this error li. 2. c. 8. cont Epist Parmeniani making the Bishop a Mediator betweene God and the people if any man say you have mee a mediatour with the Father and I make intercession for your sinnes what good and faithfull Christian would indure him who would not looke at him as the Disciple of Antichrist Hee is the onely and true Mediator that maketh intercession for all and none for him Paul maketh himselfe no Media our betweene God and the people For if he were a Mediatour then should all his fellow Apostles too and so there would be many mediators and that point of Paul not stand good that there is but one Mediatour 1 Tim. 2.5 and Cyrill tom in 1 Ioh. li. 11. saith upon those words aske in my name Ioh. 16. He addeth these words to shew himself the Mediatour Hae everba addit ut se mediatoâ— em ostendat that none commeth to the Father but by the Sonne by whom we have enterance through the pirit and that therefore he calleth himselfe the way the truth and the life In quantum filius
est un à cum patre nobis largitur bona iâ— quantum mediator Ponrifex et paracletus nostras preces ad patrem adducit Ioh 14. And for asmuch as hee is the Sonne together with the Father he giveth us good things and forasmuch as hee is our mediatour high Priest and Comforter he bringeth our prayers to the Father This was the divinity of antiquity they thought Christ presented and obtained our suites not the Saints The blessed Saints and holy Angels are not to be invocated in prayers for they conceive not our inward thoughts heare not our outward words understand not our state on earth are not present to them that call upon them are not to be beleeved in are not Gods nor Creators to whom service must be done Rom. 1. Gal. 4.8 but creatures but our fellow-servants whom we must not serve 1 Cor. 7.23 Nay who would not have us serve them Agnoscant Arriani sanctos non a creato postulare ut aux iliator sit Orat. 2. contr Arrianos Quis oinsanum caput martyres aliquando adoravit Hier cont Vigil An eundum mihi fuerit ad Angelos quâ prece quibussacramentis mediator inter deum hominem oportebat ut haberet aliquid simile deo aliquid si mile hominibus ne in utroque similis hominibus longè esset a deo aut in utroque similis deo longè esset ab hominibus atque etiam mediator non esset Aug. conf li. 10. c. 24. Reav 19.22 Athanasius saith against the Arrians let the Arrians acknowledge that the Saints doe not begge of a created thing to be their helper and Hierome O foolish man who did ever adore the Martyrs Austin in his confessions saith what must I goe unto the Angels but with what prayer with what sacrament It was meete that a Mediator between God man should have somthing like to God and something like unto men least being like to men in both he should be farre from God or like to God in both he should be far from me so should not be a Mediatour Olympias wrot to her son A lexander the great that if he tooke upon him to be Iupiters son it would make Iuno angry I dare say if the Saints could heare such unlawfull prayers they would be much displeased at the giving of Gods honour to them and cry out as the Angell Rev. 19. See thou doe it not wee are thy fellow-servants and thy brethren worship God That same renagate turne-coate Spalato in his recantation written since his leaving of England saith that whilest he was Deane of Winasore hee did with great joy heare one of his Canons there in a Sermon before his Majestie say that he saw no cause why every man might not turne him to his Angel-keeper and say O Angell-keeper pray for me But to omit his lyes let it be granted which yet is doubtfull that every man hath at all times a certaine Angell to keepe him yet by what commandement by what example is he to be called up nâ— may we not here say who hath required this at your hand Isa 1. Is not ous an intruding into those things which a man hath not not seene a being vainly puft up by our fleshly minde and understanding without any teaching of God in his world Col. 2.18 Would not such an Angell if he did visibly appeare and manifest himselfe to him that hee keepeth say with the Angell in the Revelation see you doe it not I have bin long in this point I shall male amends for it with brevitie in the next which is the manner alway 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Collatis testimonis demâ—nstâ—are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We shall the better understand what is meant here if we do as the Apostle did in disputing with the Iewes Act. 9.22 Shew it by comparing of testimonies Saint Paul expresseth this more plainely in Ephes 6.18 when he biddeth the Ephesians to pray alwayes with all prayer and supplication taking all occasions of prayer watching thereunto with all perseverance and persevering therein without fainting and Saint Peter 1 Ep. 4 7. Saying watch unto prayer and the Apostles practise is as it were a glosse upon this night and day praying exceedingly that wee might see your face 1 Thessal 3.10 Without ceasing I have remembrance 2 Tim. 1.3 According to that of David evening and morning and at noone will I pray and cry aloud Psal 55.17 three times a day Dani. 6.10 and our Saviours words that we should pray alwayes and not faint Luke 18.1 The Messalian â—â—â—â—etickes grounding upon Luke 18.1 and 1 Thes 5.17 Gave themselves to nothing but prayer contemning preaching reading participating of the Sacraments neglecting working in their calling and doing good in holy duties Men not worthy of confutation that could not distinguish the things that differ but made Gods commandements contrary which are subordinate one to another I say in our Saviours words these things they ought to have done and not to have left the other undone Against their error the precepts of praying night and day without ceasing without intermission without fainting must be understood either of the affection or of the action De affectu vel de actu for the affection of praying it must be continuall which if it be the prayer is continuall In ipsa fide spe etcharitate continuato defidetio semper oramus Defiderio semper orandum Aug. 122. ad Probum Sanistimâ—egrave sic accipitur ut nulio die intermitrantuâ— câ—rta tempora ocandâ— Aug. har 57. In faith it selfe saith Saint Austin hope charity we alwayes pray with a continued desire we must alwayes pray in heart desire for the Action of prayer it is most soundly understood that on no day the certaine times of praying be omitted We must keepe our set times both publike and private and besides these we must upon every occasion have certain mentall or vocall ejaculations or dartings out of our desires to God according to that of Augustine Ep. 121. c. 10. the brethren in Egypt are said to have frequent prayers but those very short and as it were darted out speedily lest the fervency lifted up with watchfulnesse which is needfull for him that prayeth should be dulled and vanish away with long delay hereby shewing that this fervency as it is not to be dulled if it cannot last so it is not to be quickly broken off if it can last We see then what it is to pray alwayes to have a continued desire of praying to omit none of our set times either publicke or private to be ready upon every occasion to lift up our minde to God and darre out our prayers and not to faint in all this Luk. 18.1 In a word to pray alwayes is to pray frequently without intermission and constantly without fainting We have the Saints our patternes and presidents heerein Davids Daniels thrice a day Davids seven times a day and his midnights praysing of God The Apostles giving