vpon the name of the Lord shall be saued After Faith and Repentance then Order requires that I entreate of Prayer In handling whereof I will shew The partition of this Treatise First what Prayer is Secondly the sorts and kinds of Prayer Thirdly the persons whom Prayer doth concerne Fourthly the subiect or matter of Prayer Fiftly the time of Prayer Sixtly the place of Prayer Seauenthly the manner how we are to pray aright Eightly the efficacie and power of Prayer Ninthly the helpes and furtherances of Prayer Tenthly I will vse motiues to perswade vnto Prayer These are the things whereof by the guiding of Gods holy Spirit I purpose to entreate And first I will shew what Prayer is CHAP. II. Shewing what Prayer is with the diuerse sorts and kinds thereof PRayer is a religious worship of God whereby we 1 What Prayer is doe with all humilitie and lowlinesse of heart make knowne vnto God the secrets of our heart through the direction of the Spirit of God calling vpon God in the name of Christ in faith according to his will First I say that Prayer is a religious worship of God for it is a a Inâ—â—â—â—tiâ— potissima est pars cuâ—tus Dei Bucan de orate principall part of the worship of God in so much that in the Scriptures it is sometimes vsed for the b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pro toto Dei cultu accipitur Buca ibid. whole worship of God So St Paul describes the worshippers of God by their inuocation and calling vpon God saying c 1. Câ—r 1. 2. vnto the Church of God which is at Corinth to them that are sanctified in Christ Iesus called to be Saints with all that in euery place call vpon the name of Iesus Christ our Lord. So Ananias saith of Saul d Act. 9. 13. 14. Lord I haue heard by many of this name how much euill he hath done to thy Saints at Ierusalem and here he hath authoritie from the chiefe Priests to binde all that call on thy name That is all that beleeue in Christ all that professe the Gospell of Christ all that worship God and call vpon God in the name of Christ Secondly I say that in Prayer we make knowne vnto God the secrets of our hart for Prayer is a diuine speech a holy and heauenly talking with God whereby we open our minds vnfold our thoughts and reueale our griefes vnto God yea manie secret things lie hid in the heart which we will not and are afraid or ashamed to make knowne vnto men yet we may safely and doe securely make manifest vnto God by Prayer and as God vouchsafeth to speake vnto vs by preaching so he is pleased to suffer vâ—to speake vnto him and to vtter the secrets of our heart by praying Wherefore one saith e Oratio tuâ— locâ—tio est ad Deum Quando legis Deus tibi lequitur quando oras cum Deo loqueris Aug. in Psal 85. thy Prayer is a speaking vnto God When thou readest the Scriptures God speaketh vnto thee when thou prayest thou speakest with God Thirdly in Prayer I mention the Spirit of God as our guide our teacher and helper Fourthly I say that in praying we must call vpon God for our prayers must be made and directed vnto God and to him alone Lastly our prayers vnto God must be made in humilâ—tie in the name of Christ in faith and according to Gods will which because they belong to the manner of framing our Prayers aright the handling of them more at large with diuerse other things also belonging thereunto I referre to their proper places in the Treatise following and come to the Second thing propounded in this Treatise which is 2 The diuerse sorts and kinds of Prayer Three-fold concerning the diuerse sorts and kindes of Prayer For Prayer is diuerse in regard of First the subiect matter of Prayer Secondly the affection of him that prayeth Thirdly the place of Prayer First Prayer in regard of the subiect matter thereof In regard of is foure-fold 1 The matter of Prayer Foure-fold The first is a Prayer made for the remouing of euils these kinde of Prayers are called deprecations or supplications 1 Supplications The second is a Prayer made for the procuring of good things for the obtaining of blessings needfull for 2 Prayers our soules or bodies Such Prayers are called precations petitions and by a generall name Prayers The third is a Prayer made for the good of others 3 Intercessions when we come vnto God by prayer in the behalfe of others as we would doe for our selues in the like case These kinde of Prayers are called intercessions The fourth is a calling vpon God with an acknowledgement 4 Thanksgiuings of Gods goodnesse towards vs for blessings and benefits receiued These kinde of Prayers are called Thankesgiuings These foure sorts of Prayers St Paul setteth downe in his first Epistle and second Chapter to Timothie saying f 1 Tim. 2. 1. I exhort therefore that first of all supplications prayers intercessions and giuing of thanks be made for all men Secondly Prayer in regard of the affection of him 2 The affection of him that prayeth Fourefold that prayeth is foure-fold The first is a fearefull Prayer when he that prayeth feareth and doubteth lest he shall not be heard this is not a godly Prayer neither is the partie that prayeth so 1 A fearefull Prayer well affected in Praying because St Iames bids vs g Iam. 1. 6. aske in Faith nothing wauering The second is a luke-warme Prayer such a Prayer as commeth from one that hath little deuotion in praying 2 A luke-warme Prayer and small feeling of what he prayeth for neither is this a good Prayer because S. Paul saith h 1 Cor. 14. 15. I will pray with the spirit and I will pray with the vnderstanding also The third is a rash Prayer when any one prayeth vnaduisedly 3 A rash Prayer not considering aforehand to whom he prayeth nor for what he prayeth onely he rashly casteth out words which come from his lips and were not first in his heart Neither is this a good kind of Prayer because Salomon saith i Eccles 5. 2. be not rash with thy mouth and let not thine heart be hastie to vtter any thing before God for God is in heauen and thou vpon earth therefore let thy words be few The fourth is a feruent Prayer when one prayeth 4 A feruent Prayer with zeale and feruencie of spirit without fainting and without ceasing This is the best kinde of Prayer This is that which St Iames so commends k Iâ—m 5. 16. The effectuall feruent 3. The place of Prayer Two fold Prayer of a righteous man auaileth much Thirdly Prayer in regard of the place is two-fold The one publique in the Church before the Congregation 1 Publique and assemblie of the people The other priuate and that 2
the Sea-shore and of Ionah in the Whales belly in the depth of the sea And for those that lie sicke on their beds or are diseased with any infirmitie and paine of bodie so that they cannot come to the Church but necessarily remaine at home herein is their comfort the Lord can heare and doth heare in secret in the house and chamber as well as in the Church as the Lord seeth in all places so doth he also heare at all times and in all places and if they lift vp as the Apostle saith holy pure hands without wrath and doubting no doubt but the Lord heareth their prayers though through necessitie they pray at home The place hinders not euerie place is pure if the heart be pure it is the mind the heart and the affection of him that prayeth which God regardeth more then the place where he prayeth And this concerning the place of Prayer CHAP. XIII Of the manner how we are to pray aright and First of preparation before we pray and of Attention in praying THE Seuenth thing in the treatise of Prayer is concerning the manner how we may pray aright 7 The manner how we may pray aright Nine things required therevnto that our praiers may be acceptable and well pleasing vnto almighty God And in the framing of our praiers aright their are nine things required all of absolute necessitie to the making of a good and acceptable prayer The first whereof is Preparation 1 Preparation Standing in two things And the preparing of our selues aright for prayer stands specially in these two things First in withdrawing the minde from the buisie cares 1 A with drawing the mind from the world of the world Secondly in setting the heart vpon God thinking with our selues and seriously meditating both of the Lord God to whom we pray as also for what we pray 2 A drawing the heart vp vnto God considering with our selues in whose presence we are to appeare when we fall downe to praier praying to the Lord to direct vs by his holy spirit that we may pray aright and aske such things as are agreeable to his will Now when the minde is not buâ—ie about the cares of the world and the thoughts of the heart are thus drawne vp vnto God then is the soule more fit and better prepared to pray vnto God To this preparation Salomon exhorteth vs saying a Eccles. 5. Be not rash with thy mouth and let not thine heart be hastie to vtter any thing before God to which agreeth the saying of the sonne of Syrach b Ecclus 18. 23. Before thou praiest prepare thy selfe and be not as one that tempteth the Lord. Where the wise man sheweth two things the one is the dutie required namely to prepare our selues for praier before we pray the other is the necessitie of this preparation for if we doe not prepare our selues before we pray we are to be reckoned in the number of those that tempt God This serues to reprooue all rash suddaine and hastie manner of praying when men come to pray and doe Vse Against hastie rash praying not prepare themselues before hand but come to the performance of that dutie rashly without meditation and due preparation Consider with me if a man haue a petition to preferre to the Kings Maiesty and hath that fauour granted him that he may haue accesse into the Kings presence or if his suite be but to some great Lord and honourable person what preparation will that man make before hand how carefull will he be to looke to his apparrell that it be handsome to see to his hands and face that they be cleane and how carefull will he be of his gesture and behauiour thinking with himselfe how shall I behaue my selfe when I come into the presence of so great a man and how circumspect will he be of his words to place his words aright that so he may receiue a good answere And if a man be thus carefull and circumspect to prepare himselfe when he shall come into the presence of an earthly King or before some great Lord ô how carefull and how circumspect ought euery one to be when we come to appeare before the Lord the great God and King of â—â—â—he earth when we come to tread in the courts of the 〈◊〉 house and to call vpon his holy name either publiquely or priuatly how carefull ought we to be to looke to the inward garment of our conscience that it be white and cleane to wash our hands in innocency before we come to the altar of the Lord to looke to our gesture and behauiour that it be with all reuerence and to be watchfull ouer our words that we be not rash with our mouth nor hastie to vtter any thing before God and this of preparation before we pray The Second thing required in the framing of our 2 Attention in praying praiers aright is Attention in praying Before we pray we must make preparation for prayer and in praying we must be carefull to pray with attention to pray with the heart affection lest we be in the number of those who c Isa 29. 13. Standing in three things draw neere to God with their mouth and with their lips doe honour him but haue remooued their heart farre from him And this attention in praying stands specially in three things 1 Attending the matter of prayer First in praying wee must carefully attend to the words which we vtter lest we erre in the matter of praier and so may pray amisse Secondly in praying wee must haue regard to the 2 Hauing respect to the sence vnderstanding what we pray sence and meaning of the words which we vtter vnderstanding what we pray that we may pray as the Apostle saith d 1 Cor. 14. 15. With the Spirit and pray with the vnderstanding also Thirdly in praying our mind must be aboue and 3 The heart must be fixed vpon God our heart so fixed vpon God that it do not wander from God through by-thoughts These three things are requisite for our attention in praying The consideration of this attention in praying reprooues Vse those who in time of praying either publiquely Against those who in praying giue liberty to their wandring thoughts or priuately haue many wandring thoughts and worldly cogitations So that although they bow their knees yet their hearts are little mooued though their bodies be in the Church their minds are abroad and though their mouths vtter words and their lips mooue apace yet their hearts are on the world and the things on the world either on the profits or pleasures of the world Here some may say it is true I confesse in praying whether in publique or priuate I haue sundry distractions Quest and many wandring thoughts which trouble mee and hinder my deuotion how should I be rid of them or what remedie is to be vsed against them I answere the best remedy is earnestly to
prayeth in feruencie of spirit e Dan. 9. 19. O Lord heare O Lord forgiue O Lord hearken and doe Where the doubling and trebling of their requests argueth the feruencie of their Praiers The two blind-men mentioned by S. Mathew hearing that Iesus passed by cried out saying f Mat. 20. 30. 31 Haue mercie on vs O Lord thou sonne of Dauid And when the multitude rebuked them it s said They cryed the more saying haue mercie on vs O Lord thou sonne of Dauid Thus earnestly did the woman of Canaan pray for her daughter Shee comming vnto Christ g Mat. 15. 22. cried vnto him saying haue mercie on me O Lord thou sonne of Dauid my daughter is grieuously vexed with a Deuill But he answered her not a word Then his Disciples pittying her spake vnto him in her behalfe beseeching him to helpe her and he giues a cold answere saying h Ver. 24. I am not sent but vnto the lost sheepe of the house of Israel Notwithstanding this she commeth againe and cries vnto him saying i Ver. 25. 29. 27. Lord helpe me but he answered and said It is not meete to take the childrens bread and to cast it to dogs And she replied saying truth Lord yet the dogs eate of the crummes which fall from their masters table By which it is euident that his woman was verie feruent in making her petition and verie earnest with the Lord for the obtaining of her request And although at the first the Lord did not grant her request yet at the last he did though Christ did at the first refuse to giue her of the childrens bread yet at the length k Tamâ—n dedit quia illa etiam vehementer exegit Chrys in Math. Hom. 23. he did giue her because as a Father saith shee did so earnestly craue it Elias also is an example vnto vs of praying feruently St Iames saith l Jam. 5. 17. 18. Elias was a man subiect to the likâ— passions as we are and he praied earnestly that it might not raine and it rained not on the earth by the space of three yeeres and sixe moneths And he praied againe and the heauen gaue raine and the earth brought forth her fruit Elias praied and the Lord heard his Praier But how did Elias pray he praied earnestly He m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prayed and prayed he praied with great feruencie Thus it is manifest by the Scriptures that feruencie is required in praying And here it is to be considered that this feruencie in praying is shewed and appeareth diuers waies Sometimes by the lifting vp of the hands as Dauid doth saying n Psal 28. 2. heare the voice of my supplications when I crie vnto thee When I lift vp my hands toward thy hâ—ly Oracle Sometimes by lifting vp of the eies and looking vp to heauen Which also Dauid vsed o Psal 5. 3. In the morning saith he will I direct my praier vnto thee and will looke vp Sometimes with smiting on the breast as did the Publicane who p Luk. 18. 13. smote vpon his breast saying God be mercifull to me a sinner Sometimes this feruencie of praier is expressed by crying a lowd as we may finde Dauid in sundrie Psalmes praying crying to the Lord in his Praier q Psal 18. 6. In my distresse saith he I called vpon the Lord and cried vnto my God So the Niniuites in their distresse fasted and praied and in their praiers r Ion. 3. 8. cryed mightily vnto God Sometimes this feruencie is shewed by teares and weeping so Christ Iesus our Sauiour in his Agonie praied with teares as witnesseth the Apostle Å¿ Heb. 5. 7. who in the daies of his flesh saâ—th he when he had offered vp prayers and supplications with strong crying and teares And sometimes a feruent praier may be made with fewer outward signes and with lesse noise euen with inward groanes and sighes without voice and words heard when the heart being deuoutâ—y affected sendeth forth requests vnto the throne of grace such was the Praier that Moses made when the Lord said vnto him t Exod. 14 15. wherefore criest thou vnto me We finde not that Moses vttered any words when he praied onely his heart prayed and that earnestly and the lowd crie of his heartie Prayer entred into the eares of the Lord. Such was the praier of deuout Hannah of whom it is said u 1. Sam. 1. 13. shee spake in her heart onely her lips mooued but her voice was not heard Hannah spake not alowd when shee praied onely her heart praied and that feruently S. Luke recordeth that a x Luk. 7. 37. 38. woman in the citie which was a sinner that notorious sinfull woman stood at Christ's feete behinde him weeping And by the ansâ—ere of our Sauiour Christ vnto her y Ver. 48. Thy sins are forgiuen it is euident that she wept for her sinnes and praied earnestly for the pardon of her sinnes yet we heare no words that she vttered onely her eies wept and her heart praied z Legâ—mus quae â—â—cit noâ— lâ—gimuâ— quae dixit Stell in Lu. We read saith one what she did but we read not what she said This dutie of praying is performed oftimes more with sighs and groanes then with words and more with weeping then with speaking Now whereas in praying it is required that we pray feruently the consideration hereof serues to stirre vp Vse our deuotion to enflame our zeale to make vs more earnest in Praier For as it hath beene shewed before in the kinds of Praier there is a luke-warme Prayer some in praying are neither hote nor cold but luke warme neither so cold in deuotion as to make no praier at all nor yet so hote in deuotion as to make an earnest Prayer But such luke wâ—rme Prayers are vneffectuall and obtaine nothing at Gods hands but the praier that obtaineth any thing of God is the effectuall feruent and earnest Prayer The feruent Prayer is such as is able to pierce the clouds neither can the stormie winds blow it away nor the thicke clouds keepe it backe nor yet the spirits in the aire hinder the passage of a feruent earnest and deuout prayer but it mounteth vp to the throne of grace and returneth not emptie of the blessings of God Whosoeuer then would obtaine mercie with the Lord and find grace to helpe in time of neede must come to the Lord by Prayer but he must not content himselfe to pray sleightily and carelesly but feruently and earnestly striuing with God by earnest Prayer as Iacob wrestled with the Angell and preuailed to whom he also said a Gen. 32. 26. I will not let thee goe except thou blesse me b Haec vis Deo grata est Chrys in Mat. Hom. 23 This forcible striuing with God by earnest Prayer is as a Father saith acceptable and well pleasing vnto God Like as a Father when his child commeth vnto him to
helpeth vs in our prayers three wayes I will powre vpon the house of Dauid and vpon the inhabitants of Ierusalem the spirit of grace and supplications Now the Spirit of God helpeth vs in our prayers three waies First teaching vs to pray aright to aske things lawfull and according to the will of God For we know not 1 Teaching vs to pray aright saith the Apostle what we should pray for as we ought but the spirit it selfe maketh intercession for vs with groanings which cannot be vttered Secondly in praying we haue manie distractions 2 Causing vs to attend to the things which we pray for wandring thoughts vaine imaginations which trouble vs and draw away our mindes and herein the Spirit helpeth our infirmities the Spirit helpeth vs to withdraw our minds from the world and to draw vp our hearts vnto God and causeth vs to be more attentiue vpon the things that we pray for Thirdly many are the afflictions tribulations and 3 Stirring vp the heart to pray with sighs and groaning temptations of the godly they haue many perturbations which so trouble and distemper them of times that they finde a marueilous vnfitnesse to pray and if they set themselues to pray cannot pray as they would herein the Spirit helpeth our infirmities in this case the spirit it selfe maketh intercession for vs with groanings which cannot be vttered that is the Spirit doth stirre vp in the soule deuoutly affected holy sighes and spirituall groanings which crie alowd in the eares of the Lord. This hath vse First for instruction to teach vs before we pray to Vse 1 pray for the assistance of Gods good spirit to be with Before we pray to craue the assistance of Gods holy spirit vs to guide and direct vs to aide and helpe vs in praying to teach vs what to pray for and how to pray and to helpe vs from wandring in our thoughts while we are praying Secondly for consolation to the children of God Vse 2 when as in regard of afflictions and temptations they The righteous receiue comfort that the good spirit of God helpeth them to pray finde an vnfitnesse to pray and in regard of their infirmities they haue many distractions and wandring thoughts in praying or by reason of great griefe and heauinesse of heart they cannot vtter words or cannot expresse their mindes in such words as they desire from hence they may gather consolation comfort to their troubled soules the Spirit of God is our helper the Spirit helpeth our infirmities the Spirit causeth vs to pray and crie c Rom. 8. 15. Abba father and if words faile then the Spirit stirres vp deuotion in the heart causing the heart to pray and crie alowd The Spirit it selfe maketh intercession for vs with groanings which cannot be vttered CHAP. XIX Of the second helpe and furtherance of Prayer Fasting REligious Fasting is the second helpe and furtherance 2 Religious fasting Therein three things of Prayer In handling whereof I will First shew the right manner of obseruing a Fast Secondly I will set downe the right vse and the chiefe ends of Fasting Thirdly I will make it manifest that such fasting in the right manner and to the right end is a great helpe and furtherance to our prayers To the first In the right manner of obseruing a Fast 1 The right manner of obseruing a true fast To which foure things are required that it may please God there are foure things required First when we fast either publiquely or priuately it is required that we abstaine from all meate and drinke so long as the fast is continued The greeke word which signifieth to a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fast is asmuch in signification as b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to eat giuing vs thereby to vnderstand that all the time of 1 To fast from all meate our appointed fast we must not eate Thus we finde Dauid fasting till night and would eat nothing till the Sunne was downe for c 2. Sam. 3. 35. when all the people came to cause Dauid to eate meat while it was yet day Dauid sware saying So doe God to me and more also if I taste bread or ought else till the Sunne be downe Notwithstanding herein there must be a respect had of the constitution of the bodie how the bodie is able to continue and hold out the set time of the fast without fainting whtrefore one saith d Dometur caro non interimatur let the flesh be tamed not destroyed For God doth not require that we should destroy the flesh and hurt the body with fasting but onely that we tame the flesh and humble the body Secondly in fasting we must abstaine not onely from 2 To abstaine from all sinne all meat but likewise from all sinne for want of which abstinence from sin the Lord dislikes of the abstinence from meat the people say c Isa 58 3. 4. wherefore haue we fasted and thou seest not Wherefore haue we afflicted our soule and thou takest no knowledge And the Lord answereth them behold in the day of your fast you find pleasure and exact all your labours Behold ye fast for strife and debate and to smite with the fist of wickednesse The Lord reproued them for fasting on this manner Chrysostome saith f Non ciborum abstinentia ieiunium oporatur sed abstinentia peccatorum Chry. ad pop Antioch Hom. 22. It is not the bare abstaining from meates that makes the good fast but abstaining from sinnes as well as from meats Not onely the stomacke should fast from meats but all the members of the bodie should fast from sinne the heart should fast from hatred and malice and enuie the tongue should fast from blasphemous words from slanderous speeches and from all corrupt and filthie communication the eyes should fast from beholding vanitie the eares should fast from receiuing tales the hands should fast from working wickednesse and the feete should fast from walking the pathes of vnrighteousnesse When we fast we should not taste of the bread of malice that 's sowreleauened bread nor touch the daintie meat of carnall pleasure that 's a surfetting meat but we ought to abstaine from euill thoughts sinfull words and wicked deeds for these are all vncleane meat and defile a man as saith our Sauiour g Mat. 15. 19. 20 out of the hart proceed euil thoughts murders adulteries fornications thefts false-witnesse blasphemies These are the things which defile a man Thirdly in the day of our fast we ought to be exercised 3 To be exercised in doing of good Two-fold in doing of good doing workes of Pietie and Charitie First workes of Pietie spending that day in holy 1 To doe works of pietie and religious duties as praying and praising God reading the Scriptures meditating vpon the word of God and his workes as did Cornelius for he saith vnto Peter h Act. 10. 30. foure dayes agoe I was fasting
God seeth and heareth him God doth regard him and will reward him God regardeth his Prayer in secret and will reward him openly This serues to reproue Vse First those who neglect this dutie of praying in secret 1 Against those who pray not in secret Some thinke that praying in the Church is sufficient and that they need not at least so much and so often to be praying in the house or chamber Others are so highly conceited of house-hold Prayer that they esteeme lesse of publique Prayer and often omit prayer in secret but we ought to know and vnderstand that there is a necessitie in this as well as in the other Secondly here they are reprooued who sinne in secret 2 Against those who sinne in secret but doe not pray in secret but doe not humble themselues in secret before the Lord confessing their sinnes and crauing pardon at Gods hands Tell me thou that sinnest in secret and hast so little deuotion to pray to God in secret what hope canst thou haue that God will reward thee with any blessing nay rather for thy secret sinnes expect an open punishment yea woe vnto thee except thou repent of thy secret sins and pray vnto God that God in mercie may couer them and not lay them open to thy perpetuall shame CHAP. XII Of the place of Prayer more generall and vnlimited HItherto of the place of Prayer as it is ordinarily vsed to be in some certaine set place as in the Church house chamber closet or any secret place Secondly the place of Prayer more generally is in any 2 The place of Prayer more generally in any place place euery where and in euery place as necessitie requireth and as occasion is offered Our Sauiour saith a Mat. 18. 20. Where two or three are gathered together in my name there am I in the midst of them St Paul saith b 1. Tim 2. 8. I will therefore that men pray euery where lifting vp holy hands without wrath and doubting So that now in the time of the Gospell we are not limited to any certaine set place but a Christian may pray euery where or c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in euery place And this praying euery where or in euery place is to be considered two wayes Considered two wayes First when any one vpon a iust occasion doth vpon 1 In regard of the present occasion in any place the suddaine lift vp his heart and pray vnto God for some temporall blessing or some spirituall grace or feeling some present temptation makes a present supplication against it or being in any present danger prayeth for deliuerance or when he meditateth of the goodnesse of the Lord toward him he presently blesseth God in his heart These are prayers which for the shortnes and suddennesse of them are called eiaculations spirituall darts of the hart arising from the motion of the good Spirit These prayers a man may make yea and the godly man doth make at all tiâ—es when occasion is offered and in all places wheresoeuer he is whether he be in the Church or in the chamber whether in the house or in the field whether he be sitting or walking whother going or riding whether lying downe or rising vp Secondly a man may pray euery where or in euery place 2 In regard of the present necessiâ—e â—indering him from the publique place of Prayer when as by some vrgent occasion or extraordinarie employment or for want of libertie or by reason of sicknesse or infirmitie he cannot come to the house of God to ioyne with the Congregation nor yet be present with his Familie in his owne house in such cases wheresoeuer a man prayeth the place hindereth not his prayers from ascending vp to the throne of God For Gods eares are open to the righteous that call vpon him in all places alike and God heareth the Prayers of the righteous as well in one place as in another Hezekiah lying sicke on his bed prayed vnto the Lord for it s said that d Isa 3â— 1. 2. he turned his face to the wall and prayed vnto the Lord Ieremie prayeâ—h in the dungeon e Lam. 3. 55. I called vpon thy name O Lord out of the low dungeon Daniel prayeth in his f Dan. 6. 10. Chamber Ionah prayeth to the Lord his God g Ion. 2. 1. out of the fishes belly Cornelius prayed h Act. 10. 30. in his house Paul and Silas beâ—ng in i Act. 16. â—4 25 prison prayed and sâ—â—g praises vnto God Paul k 〈◊〉 2â— â— kneeled downe on the Sea shore and prayed Now these were all holy and deuout men and had their Prayers heard God regarded and heard the Pâ—ayerâ— which they made some on their beds some in the prison some in the dungeon some in their houses some in their chambers and some on the Sea shore So then although ordinarily the Church be the place for publique prayer a mans house for houshold prayer and the chamber or closet for more priuate or secret Prayer yet in case of necessitie noâ— onely the Church or house or chamber but any place may be the place of Prayer in what place soeuer a man be he may pray lifting vp as the Apostle saith holy and pure hands to which agreeth the saying of St Ambrose l Non locus orationem câ—â—mendaâ— sed 〈…〉 Amb. in Rom. 1. It is not the place that commendeth a mans Prayer but the dâ—uout mind of him that prayeth The considâ—ration of this that God heareth in euery Vse place and that the Apostle will haue vs to pray euery Consolation to those who vpon iust occasion and meere necessitie are hindered from comming to the house of God where doâ—◠〈…〉 consolation and great comfort vnto those 〈…〉 regard of some present necessitie or infirmitie 〈…〉 to the house of God to ioyne with the Congregation in the publique place of Gods worship as captiuâ—â— and prisoners souldiers sailers passengers as sicâ—â— peâ—â—ons lying sicke on their beds or being diseased with â—nfiâ—mitie paine the case of all these is such that they cannoâ— come to the publique place of Gods worship to the house of Prayer What then are they therefore barâ—â—d from Prayer and are they therefore depriued of the benefit of calling vpon the name of the Lord or if they pray will not God heare their prayers because they come not to the Church to pray nay not so but if the Prisoner that lieth in prison fast bound with chaines can with Paul and Silas pray and prayse God God can and will heare his Prayer euen in the prison and in the dungeon so Merchants sailers passengers on the seas and souldiers in the field though they be farre from any Church if they can deuoutly and hartily call vpon the name of the Lord whether it be on the sea or on the land the Lord can heare them all as well as he heard the Prayer of Paul on
least of all thy mercies and of all the truth which thou hast shewed vnto thy seruant So Daniel confesseth saying u Dan. 9. 7 8. O Lord righteousnes belongeth vnto thee but vnto vs confusion of faces c. And againe he saith O Lord to vs belongeth confusion of face to our Kings to our Princes and to our Fathers because wee haue sinned against thee This was the humilitie of the Centurion who said vnto Christ x Mat. 8. 8. Lord I am not worthy that thou shouldest come vnder my roofe And of the prodigall sonne humbling himselfe before his Father and saying y Luk 15. 21. Father I haue sinned against heauen and in thy sight and am no more worthy to be called thy sonne And this humility in prayer is acceptable with God and is of great force to mooue the Lord to be mercifull vnto vs to encline his eares to our prayers to heare vs and helpe vs in the time of our neede as the Lord promiseth Salomon saying z 2 Chron. 7. 14. If my people will humble themselues and pray c. then will I heare from heauen and will forgiue their sinne and will heale their Land And the wise Sonne of Sirach saith a Ecclus. 35. 17. The prayer of the humble pierceth the clowdes The consideration of this inward humility required Vse in praying serues to reprooue the hypocrisie of those Against those who giue vnto God onely outward worship who in their worshipping of God giue vnto the Lord but onely outward worship they are content according to vsuall custome to bare the head to bow the body and bend the knee as others doe but for humbling of the soule bowing of the heart contrition of spirit and drawing vp of the thoughts vnto God these with many are not or but sleightly performed But what shall it profit thee O man or what reward shalt thou haue if thou vncouerest thy head and couerest thy sinnes if thou bowest thy body and doest not humble thy soule if thou bendest thy knee and hast within thee a hard and stubborne heart or what great thing doest thou if thou onely bringest thy bodie neere vnto God and honourest him with thy lips and tongue when as thy heart is farre from God The outward humbling of the bodie alone may content men but cannot please God the inward humilitie of the heart is most acceptable to God but both ioyned together are best pleasing both to God and man and this of humility in praying The 4 thing required in the framing of our praiers is 4 The auoiding of vaine repetitions in praying Twofold that we be carefull to auoide vaine repetitions And this fault of vsing vaine repetitions stands in two things First in a vaine and idle repeating of the same things making the same petitions againe and againe this is properly called Battologie or vaine repetition 1 Battologie Secondly in multitude of words regarding more the multitude of words and length of time in praying then either the matter of prayer or the sence 2 Polylogie of the words vttered in praying this is properly called Polylogie or much talking Both which are reprooued by our Sauiour Christ saying b Math. 6 7. When ye pray vse not vaine repetitions aâ— the heathen doe For they thinke that they shall Vaine repetition to be auoyded For. be heard in their much speaking Now in praying we must auoide vaine repetitions and much speaking First because that therein there is much labour of the lips but little moouing of the heart which is a thing displeasing 1 It is but lip labour vnto God Secondly because this is the manner of the heathen which know not God wherefore saith our Sauiour 2 It is heathenish when ye pray vse not vaine repetitions as the heathen doe Thirdly God doth not heare men the sooner because of their much speaking and many words for the heathen 3 God doth not therefore the sooner heare them thinke saith our Sauiour that they shall be heard for their much speaking They thinke so but it is not so Fourthly it is not needfull to vse vaine repetitions in praying to the Lord nor to wearie him with much talking 4 It is not needfull for the Lord knoweth what things we stand in need of before we pray as our Sauiour also saith c Math. 6. 8. Be not therefore like vnto them that is the heathen for your Father knoweth what things ye haue need of before ye aske him The consideration of the vnlawfulnesse of vsing vaine Vse repetitions and much speaking in prayer serues to reprooue First those who tie themselues to a set number of praiers 1 Against those who tie themselues to an often repeating of the same prayers and to a strict obseruation of repeating often ouer their praiers as the Lords prayer yea those which are no prayers as the Aue and the Creed the one being but a Salutation and the other a confession of our Faith Secondly here they are reprooued who in their conceiued 2 Against those who in their conceiued praiers vse often repetitions praiers either through want of knowledge or affecting length of time vse many words and often repetitions of the same things and for the most part disorderly placed Here it may be demanded whether the vsing of long Quest prayers be lawfull or whether long-praying be not forbidden vnder that which our Sauiour calleth much speaking I answer if any one vse many words to prolong the time pleasing himselfe in the multitude of words and Answ priding himselfe in this that he is able to hold out long in praying though it be with sundry repetitions of the same things this is sinnefull but a long praier is not simplie vnlawfull And that is not properly said to bee a long prayer wherein there is nothing d Loâ—ga non est in quâ— nihil redâ—ndat superfluous nor idle but that is a long prayer which abounds with superfluity of speech hauing little matter but manie words and many repetitions of the same things that 's a long and a tedious Praier CHAP. XV. Of Feruencie and Perseuerance in Prayer THE fift thing necessarily required in praying 5 Feruencie in Prayer is Feruencie in Prayer Of which Saint Iames saith a Iam. 5 16. the effectuall feruent Prayer of a righteous man auaileth much Praier auaileth much but what praier is it that auaileth much It is the feruent and earnest Praier We haue sundrie examples in the Scriptures of this feruencie in praying Dauid praieth thus b Psal 17. 1. Heare the right ô Lord attend vnto my cry giue eare vnto my Prayer that goeth not out of fained lips Againe hee prayeth saying c Psal 130. 2. Lord heare my voice let thine eares bee attentiue to the voice of my supplications And againe d Psal 39. 12. heare my Praier O Lord and giue eare vnto my crie hold not thy peace at my teares So Daniel
state Secondly Prayer also auaileth greatly for the good 2 In regard of the soule And that of the soule and that both for the Remoouing of euill and Procuring of good 1 Remoouing euill As First for the remoouing of euill And first prayer is a meanes to remooue away our sinnes from vs which stand as a cloud betweene God and vs to hinder good 1 Our sinnes things from vs separating betweene God and vs and prouoking Gods wrath against vs wherefore Hezekiah being recouered from his sicknes and praising God for his deliuerance saith t Isa 38. Ver. 2. 3 And 17. thou hast in loue to my soule deliuered it from the pit of corruption for thou hast cast all my sins behind thy backe Secondly Prayer is effectuall and powerfull to helpe 2 Temptations vs against temptations and to deliuer vs from that euill one So our Sauiour teacheth vs to pray u Mat. 6. 13. lead vs not into temptation but deliuer vs from euill And so he exhorteth vs to pray x Mat. 26. 41. watch and pray that ye enter not into temptation Thirdly Prayer is powerfull to helpe vs in the euill 3 The teâ—â—our of death and iudgement and perillous times to free our soules from the danger of death and the iudgement to come that neither death shall suddenly come vpon vs nor the day of the Lord take vs vnawares Which our Sauiour sheweth vs in this exhortation y Luk. 21. 36. Watch ye therefore and pray alwayes that ye may be accompted worthie to escape all these things that shall come to passe and to stand before the Sonne of man Thus prayer auaileth for the remoouing of euill from the soule Secondly prayer auaileth much for the procuring of 2 Procuring Good As good things to the soule as first mercie pardon and forgiuenesse Dauid in his Prayer confesseth his sinne 1 Mercy pardâ—n and forgiuenesse saying z Psal 32. 5. I acknowledge my sinne vnto thee and mine iniquity haue I not hid I said I will confesse my transgressions to the Lord and it followeth thou forgauest the iniquitie of my sinne Dauid confessed his sinne and prayed for the pardon of his sinne and the Lord heard his Prayer and pardoned his sinne So S. Iames saith a Iam. 5. 15. the prayer of faith shall saue the sicke and the Lord shall raise him vp and if he haue committed sinnes they shall be forgiuen him Secondly Prayer is a meanes to obtaine all graces necessarily 2 All graces necessarie for our saluation accompanying saluation For b Iam. 1. 17. euery good gift and euery perfect gift is from aboue and commeth down from the Father of lights Our Sauiour Christ saith c Mat 7. 7. Aske and it shall be giuen you and S. Iames saith d Iam. 1. 5. If any of you lacke wisedome let him aske of God that giueth to all men liberally and vpbraideth not and it shall be giuen him Thirdly Prayer is effectuall not onely for the obtaining 3 Increase of Grace of grace but likewise for the increase of grace the Apostles pray e Luk. 17. 5. Lord increase our Faith And S. Paul prayeth for the Ephesians that God would f Ephe. 3. 16. 17. 18. 19. grant them according to the riches of his glory to be strengthened with might by his Spirit in the inner man that Christ might dwell in their hearts by faith that being rooted and grounded in loue they might be able to comprehend with all Saints what is the breadth and length and depth and height and to know the loue of Christ Which passeth knowledge that they might be filled with all the fullnessâ— of God And they that are strengthened by the Spirit in the inner man hauing Christ dwelling in their hearts by faith and are growing and increasing in grace in this life shall assuredly attaine to glorie in the life to come Prayer then as it remooueth euill â—o it procureth good to the soule mercie grace yea increase of grace and with grace glorie the perfection of Grace Such is the efficacie of Prayer The consideration of which efficacie and power of Vse Prayer may teach vs in all our necessities and tribulations To vse prayer in time of need as a sure defence to flee vnto God by Prayer to lay hold on prayer as a man would on his shield and buckler For prayer is a most sure defence in all troubles whatsoeuer It is a defence against tribulations outward and temptations inward It helpes the bodie and cures the soule it preuaileth both in heauen and in earth concerning which the exhortation of the Apostle S. Paul is to be receiued and embraced g Ephe. 6. 13. 14. 15. 16. 17. 18. take vnto you saith he the whole armour of God that ye may be able to withstand in the euill day and hauing done all to stand Stand therefore hauing your loynes girt about with truth and hauing on the breast-plate of righteousnesse and your feete shod with the preparation of the Gospell of peace Aboue all taking the shield of faith wherewith ye shall be able to quench all the fierie darts of the wicked and take the helmet of saluation the sword of the Spirit which is the word of God Praying alwayes with all Prayer and supplication in the Spirit A Christian that is thus armed hauing the girdle of truth about his loynes hauing on the breast-plate of righteousnesse and his feete shod with the preparation of the Gospell of peace hauing the shield of faith before him the helmet of saluation vpon his head hauing the sword of the Spirit which is the word of God and being prepared to pray with all prayer and supplication in the Spirit Such a one is able to stand against the aduersarie the Deuill and all spirituall wickednesse and such a one shall preuaile against his spirituall enemies yea such a one shall preuaile with God himselfe for any petition that he shall make so farre as it shall be good for him For the effectuall feruent Prayer of a righteous man auaileth much CHAP. XVIII Of the helpes and furtherances of Prayer Of the first helpe the Spirit of God THe ninth thing in the Treatise of Prayer is of 9 The helps and furtherances of Prayer Three the helpes and furtherances of Prayer and they are three The first is Gods holy Spirit of which Saint Paul saith a Rom. 8. 26. 27. Likewise the Spirit also helpeth our infirmities 1 Gods holy Spirit And for we know not what we should pray for as we ought but the Spirit it selfe maketh intercession for vs with groanings which cannot be vttered And he that searcheth the hearts knoweth what is the mind of the Spirit because he maketh intercession for the Saints according to the will of God For this cause the Spirit of God is called the spirit of supplications by the Prophet Zacharie b Zach. 12. 10. The holy spirit
Psal 51. 5. shapen framed and borne in sinne and conceiued in iniquitie And we were y Ephe. 2. 3. by nature children of wrath And therefore we haue great need of bettering our state both in regard of our soules and bodies Now S. Iames telleth vs that z Iam. 1. 17. Euery good gift and euery perfect gift is from aboue and commeth downe from the Father of lights All good blessings and benefits needfull for vs come from God our heauenly Father who is aboue and the meanes to bring them downe vnto vs is by Prayer and ordinarily without prayer we obtaine nothing Wherefore S. Iames saith a Iam. 4. 2. ye haue not because ye aske not And for this cause it is that our Sauiour Christ hath taught vs to pray to our Father which is in heauen that he would b Mat. 6. 11. 12. giue vs our daily bread and forgiue vs our daily sinnes Secondly Prayer is verie necessarie for vs for we liue 2 We are in continuall feare of perils and dangers in continuall feare of petills and dangers outward and inward When we rise in the morning we know not the dangers which may befall vs before the euening night and day we are subiect to many perils and dangers to sundrie afflictions tribulations and temptations we haue manie enemies the flesh fighting against the spirit and entising vs to sinne the world alluring vs to vanity and we haue a most sore and cruell c 1. Pet. 5 8. aduersarie the Deuill who as a roaring Lyon walketh about seeking whom hee may deuoure And for this cause we had need to be d 1. Pet. 47. sober and watch vnto Prayer To e Mat. 26. 41. watch and pray that we enter not into temptation And to f Ephe. 6. 18. pray alwayes with all prayer and supplication in the spirit Thirdly such is the necessitie of prayer that except a 3 Except a man exercise himselfe to Prayer he is dead being aliue man pray vnto God and call vpon his name he hath no true life of grace in him but is as a dead man in Gods account howsoeuer he be aliue to the world S. Paul saith g 1. Tim. 5. 5. 6. shee that is a widdow indeede and desolate trusteth in God and continueth in supplications and prayers night day but shee that liueth in pleasure is dead while shee liueth In which words the Apostle opposeth a widdow spending her dayes in supplications and prayers to a widdow liuing in pleasure And as shee that liueth in pleasure is dead while shee liueth so on the other-side shee that deuoutly giueth her selfe to supplications and prayers is aliue and shee liues the best and happiest life the life of grace to which agreeth the saying of S. Chrysostome h Quisquiâ— non orat Deum nee diuino colloquio cupit assi luè frui is mori nuâ— est et vita carâ—ns Chrys de orando Dâ—um l. 1. whosoeuer doth not pray vnto God and doth not desire to haue diuine and heauenly communication with God the same is as a dead man without life Such a one hath no true life for he liues without God and without Christ who is i Joh. 14. 6. the way the truth and the life Fourthly the neglect of Praier is a note and badge 4 The want of prayer is a marke of wicked and vngodly men of wicked and vngodly men the Prophet Dauid saith k Psal 14. â— haue all the workers of iniquitie no knowledge who eat vp my people as they eate bread and call not vpon the Lord Iob describeth the wicked not onely by their prosperous state in this world but also by their â—ilfull ignorance by their carelesse neglect of the seruice of God and their contempt of Prayer For he saith of them l Job 21. 14. 15. they say vnto God depart from vs for we desire not the knowledge of thy wayes what is the almightie that we should serue him And what profit should we haue if we pray vnto him Now then if this be a marke of wicked and vngodly men of profane people that haue little or no feare of God before their eyes not to pray vnto God then certaine it is most necessarie for all that desire to feare God and would be of the number of the righteous to be diligent and carefull to serue God to pray vnto him and to call vpon his name Such is the necessitie of Prayer Fourthly the consideration of the good which wereceiue 4 The benefit of Prayer by making our prayers and supplications vnto God should perswade vs to pray vnto God and to call vpon his name For First if we pray vnto God and call vpon his name the 1 God hath promised to heare our Prayers and grant our requests Lord hath promised to heare vs and grant our requests m Psal 50. 15. call vpon me saith the Lord in the day of trouble I will deliuer thee And Dauid saith n Psal 65. 2. O thou that hearest prayer vnto thee shall all flesh come And our Sauiour Christ saith o Mat. 7. 7. Aske and it shall be giuen you seeke and ye shall find knocke and it shall be opened vnto you Dauid prayeth and was heard p Psal 18. 6. In my distresse saith he I called vpon the Lord and cryed vnto my God he heard my voice out of his Temple and my crie came before him euen into his eares Hezekiah prayed and the Lord heard him and sent him this word by the Prophet q Isa 38. 5. Goe and say to Hezekiah thus saith the Lord the God of Dauid thy Father I haue heard thy prayer I haue seene thy teares Cornelius also hath witnesse from heauen that God heard his praier for an Angell is sent vnto him which said r Acts. 10. 31. Cornelius thy praier is heard thus the Scripture doth make it manifest that God heareth our praiers And this is an exceeding great benefite that we make our praiers to such a God that is both able to heare vs and not like the Gods of the heathen which haue eares and heare not and is also willing to heare vs for he bids vâ— seeke vnto him and call vpon him And albeit Å¿ Ioh. 9. 31. God heareth not sinners and wicked men Yet if any man be a worshipper of God and doth his will him he heareth And t 1 Ioh. 5. 14. If we aske any thing according to his will he heareth vs. Yea and u Iohn 16. 23. Whatsoeuer we shall aske the father in his name that is in the name of Christ he will giue it vs. So that a righteous man praying aright shall be heard for How God heareth our prayers the Lord hath promised to heare him to helpe him and to deliuer him But this hearing of the righteous is after a twofold manner First oftimes and for the most part God so heareth 1 He giueth vs
are called by my Name shall humble themselues and pray and seeke my face and turne from their wicked wayes then will I heare from heauen and will forgiue their sinne and will heale their land Fiftly Prayer is the best helpe in temptation 5 In temptation either to be freed from the temptation or to obtaine grace and strength from God not to be ouercome of the temptation It was Pauls helpe when he had that q 2. Cor. 12. 7. thorne in the flesh the messenger of Sathan to buffet him in which case he prayed to the Lord and that with feruencie and perseuerance for saith he r Ver. 8 9. for this thing I besought the Lord thrice that it might depart from me And he said vnto me My grace is sufficient for thee for my strength is made perfect in weakenesse Sixtly Prayer is a helpe in time of sicknesse it deliuereth 6 In sicknesse from corporall infirmities Wherefore Saint Iames saith Å¿ Iam. 15. 4. 15. Is any sicke among you let him call for the Elders of the Church and let them pray ouer him annointing him with oile in the name of the Lord and the prayer of faith shall saue the sicke and the Lord shall raise him vp It helped Hezekiah in his sicknesse for Hezekiah being t Isa 38. 1. 2. c. sicke vnto death prayed vnto the Lord and the Lord heard his prayer and lengthened his dayes adding vnto his dayes fifteene yeeres Lastly Prayer helpeth not onely to ease and heale the 7 Prayer is a remedie to cuâ—e the sicke soule sicke bodie but also to cure the sicke soule This was Dauids remedie when his soule was sicke and diseased with sinne as his bodie was through infirmitie saying u Psal 6. 1. 2. 3. haue mercie vpon me O Lord for I am weake O Lord heale me for my bones are vexed My soule is also sore vexed but thou O Lord how long Returne O Lord deliuer my soule oh saue me for thy mercies sake And againe he praieth saying x Psal 41. 4. O Lord be mercifull vnto me heale my soule for I haue sinned against thee And Chrysostome agreeing with these Scriptures saith that Prayer is a y Animis aegrotantibus pharmacum Chrys de orando Deum lib. 1. medicine to sicke soules This is the second benefit of prayer it is a helpe in trouble Thirdly the Prayer of a righteous man framed according to the right manner formerly mentioned is a 3 Saluation promised to them that call vpon the name of the Lord. meanes to procure not onely temporall benefits and spirituall graces but also saluation for so is the promise z Rom. 10. 13. whosoeuer shall call vpon the name of the Lord shall be saued For as the promise is made concerning them that beleeue in Christ that a Ioh. 3. 16. whosoeuer beleeueth in him shell not perish but haue euerlasting life and concerning them that repent that if they b Act. 3. 19. repent and be conuerted their sinnes may be blotted out and their soules saued so likewise concerning Prayer the promise is that Whosoeuer shall call on the name of the Lord shall be saued The consideration of this that Prayer is so great a Vse 1 helpe in trouble yea in all manner of tribulations and Against those who in time of trouble seeke not vnto the Lord but either put their trust in lawfull meanes or seeke helpe by vnlawfull meanes afflictions serues First to reproue those who in time of trouble seeke other helpe then from God and trust in meanes yea and vse such meanes as God hath not appointed and do not seeke to the Lord by prayer and supplication As some in their sicknesse seeke to the Physician they call earnestly vpon him and pray him to doe his best for them but doe not so earnestly call vpon God and pray vnto him to be fauourable vnto them to pardon their sinne and first to heale their soule that so their bodie may be healed Such are like to King Asa who c 2. Chro. 16. 12. in his disease sought not to the Lord but to the Physicians And this was imputed vnto Asa for sinne and it remaineth a blemish vpon his name to this day for although it be lawfull to seeke to the Physician and to vse his helpe yet to trust in the helpe of the Physician more then in the helpe of God and to seeke first and rather to the Physician then vnto God is sinnefull for God is our best helpe and our best Physician without whose helpe the helpe of the Physician is nothing worth Others there are who being sore sicke or any whit strangely diseased or visited with a lingring disease seeke not to God as to the best and chiefest helpe nor yet to the Physician as to the lawfull meanes but seeke and send to witches and wizards to forcerers and charmers like to King Ahaziah who being d 2. Kin. 1 2. sicke sent messengers and said vnto them Go enquire of Baal-zebub the god of Ekron whether I shall recouer of this disease This was Ahaziah's sinne and this is the sinne of all those who in their distresse seeke not to the Lord neither seeke helpe by lawfull meanes but seeke helpe by vnlawfull and deuillish meanes contrarie to the charge and commaundement of the Lord which he giueth vnto his people saying e Leuit. 19. 31. Regard not them that haue familiar spirits neither seeke after Wizards to be defiled by them I am the Lord your God Secondly seeing that we haue so many motiues to Vse 2 peswade vs to pray as the testimonies of Scripture examples To giue our selues denoutly to Prayer of holy and deuout men yea and of Christ himselfe seeing that the necessitie of Prayer is so great that without Prayer we can obtaine no good thing seeing we are in continuall perill and danger seeing they that do not pray vnto God are as dead men among the liuing and seeing that the want of Prayer is a marke of wicked and vngodly men Furthermore considering the great good and benefit which we haue by Prayer seeing that the Lord heareth vs and granteth our lawfull requests seeing that prayer is the best helpe in trouble the best weapon against our enemies the best ransome in captiuitie the best prouider in famine the best remedie against the pestilence the best Physicke in sicknesse the best comfort in temptation the best meanes to cure the body and heale the soule and seeing that whosoeuer calleth on the name of the Lord shall be saued the consideration of these things should be of great force to mooue and perswade vs to dedicate our selues to the seruing of God to giue our selues deuoutly to prayer to inuocation and calling vpon the name of the Lord accounting it our health our ioy and happinesse that we so wretched and miserable creatures should be admitted into the presence of so great a King as the King of Kings
that we should haue accesse vnto the throne of grace and should haue communication with the Lord. For as a meane subiect would count himselfe a happie man if he might finde such fauour with his Soueraigne Lord the King as that he might haue free accesse into his presence and libertie to make any lawfull request vnto the King with assurance that the King would heare him and grant his petition so a poore Christian whatsoeuer his estimation be in the world concerning his spirituall state is a happie man for he may haue free accesse into the presence of the King of heauen earth he may f Heb. 4. 16. come boldly to the throne of grace may obtaine mercie and finde grace to helpe in time of neede This exhortation to be deuoutly giuen to call vpon the name of the Lord and to be instant in prayer and supplication vnto God is verie necessarie to be practised of all high and low rich and poore one and other and verie expedient it is for Ministers to call vpon the people euerie where and to exhort them to be frequent and feruent in prayer especially in these euill dayes wherein deuotion with many is waxen colde and with some is fallen asleepe and had need to be awaked I haue shewed by the Scriptures that Moses Dauid Daniel Cornelius with diuers others that the Apostles of Christ yea and Christ himselfe haue beene all much giuen to prayer and I read of Iames g Gal. 1. 19. the Lords brother that with praying much and often h Geâ—ua ipsius in morem camelâ— sensum coâ—tactus amiserint Euseb l. 2 c. 23. his knees were waxen so hard by reason of kneeling much that they were as hard as camels knees so that he had no feeling of any paine when he prayed kneeling vpon his knees That was a happie age and those were blessed times for then men had hard knees and soft hearts but in these euill dayes its contrarie for manie in these our daies haue soft knees and hard hearts In those better times good men were as Cornelius was i Act. 10. 2. deuout men fearing God giuing much almes to the people and praying to God alway But in these dayes manie of vs come farre short of Cornelius his deuotion for he gaue much almes to the people and prayed to God alway I feare it may be truely said of manie amongst vs that they giue few almes to the people and pray to God seldome Wherefore if any haue hitherto beene negligent and slacke in performing this religious dutie of Prayer either publiquely or priuately let them pray and the Lord grant they may pray that the Lord would enflame their hearts with zeale and deuotion that hee would k Zach. 12. 10. powre vpon them the spirit of grace and of supplications and that hee would send his holy Spirit into their hearts to l Rom. 8. 26. helpe their infirmities To teach them to pray as they ought and to m Ver. 15. crie Abba Father And whosoeuer they are that haue alreadie addicted themselues to this holy and heauenly dutie of prayer let them bee encouraged to perseuere and pray that they may haue grace to be constant and to continue therein And now I conclude with the exhortation of Saint Paul n Coless 4. 2. Continue in prayer and watch in the same with thankesgiuing ioyning thereunto the like exhortation of Saint Peter o 1. Pet. 4. 7. the end of all things â—s at hand be ye therefore sober and watch vnto Prayer Now the Father of mercies and the God of all consolation confirme and strengthen our faith till the comming of our Lord Iesus Christ and grant that through his grace we may be brought to true and vnfained Repentance and that by the guiding of his holy Spirit we may walke in holy obedience to his heauenly will all the dayes of our life that we may sincerely deuote our selues to Prayer and calling vpon the name of the Lord that so at our last end we may be receiued into the Celestiall Paradisc through the merits of Iesus Christ our Lord and onely Sauiour Amen ⸪ Deus qui dedit velle dedit etiam perficere Benedictus Deus FINIS
Eternall glorie ibid. Vse 1. To trie our selues whether wee bee come to Amendmenâ— of life pag. 214. Vse 2. Against those who onely câ—ase from some euill but doe no good pag. 216. 6. Perseuerance in grace Or Continuance in well-doing to the end chap. 10. Therein two things 1. That a Christian may perseuere and continue to the end For 1. A good and sound Christian shall not be mooued p. 218 2. God that hath giuen grace will finish it ibid 3. They that are iustified shall bee glorified ibid. 4. The Elect are reserued vnto saluation in Heauen ibid. 2. Motiues to perswade to perseuerance foure 1. God requireth it p. 219. 2. Holy men haue continued in their goodnesse vnto the end ibid. 3. The necessitie thereof two-fold 1. All that begin well doe not end well p. 219. 2. Except wee continue to the end we cannot obtaine the crowne of life p. 220. 4. The Benefit thereof four-fold 1. Saluation ibid. 2. A Kingdome ibid. 3. A Crowne ibid. 4. Eternall life ibid. Vse Against those who fall backe from grace and goodnesse p. 221. 4. The time of Repentance Chap. 11. three-fold 1. The time of this present life p. 223. Vse Against Purgatorie ibid. 2. The time of grace p. 224. Vse Not to harden our hearts against the voice of the Lord calling vs to repentance ibid. 3. The time present p. 225. Vse Against those that deferre their Repentance pag. 226. And they that defer their Repentance doe foolishly For 1. Thereby a sinner longer continueth in his sinnes pag. 226. 2. No man is certaine of the time to come p. 227. 3. Hee that deferreth his repentance till olde age is then vnfit to repent ibid. 4. No man is sure that hee shall haue grace to repent heereafter p. 228 5. He that hath serued sin all his life time knoweth not whether God will accept his seruice in his old age p. 229. 5. Impediments which hinder sinners from Repentance chap. 12. And they are foure 1. Doing euill and escaping pag. 231. two-fold 1. In their owne experience pag. 231. 2. In the example of others pag. 233. Vse Against those that doe euill and thinke alwayes to goe vnpunished ibid. 2. Presuming on Gods mercy cha 13. Where consider two things 1. That God is onely mercifull to penitent sinners p. 234. 2. As God is mercifull so hee is also iust pag. 235. Vse Against those that presume on Gods mercy ibid. 3. Custome in sinning Chap. 14. Vse Not to accustome our selues to any sinne p. 237. 4. Hope of long life chap. 15. Vse Not to deferre our Repentance vpon hope to liue long p. 239. 6. Motiues and perswasions to Repentance Chap. 16. And they are foure 1. Testimonies of Scripture p. 240. 2. Examples of penitent sinners ibid. Vse To reprooue Those who are willing to imitate the Saints in their sinnes but not in their repentance p. 241. 3. The necessity of Repentance cha 17. In regard of 1. The Benefits of God p. 243. Vse Gods benefits should worke in vs repentance and binde vs to obedience p. 244. 2. The patience and long suffering of God chap. 18. Vse Against those who abuse the patience of God p. 246. 3. The shortnesse of mans life Chap. 19. pag. 248. Vse Against those who spend the short time of their life ill pag. 250. 4. The certainty of death ibid. 5. The vncertainty of the day and houre of death p. 251. Vse To prepare for the day of death ibid. 6. The certainty of the Iudgement to come chap. 20. pag. 252. Vse To cast our account and to make our reckoning afore-hand pag. 254. 7. The vncertainty of the day of Iudgement ibid. Vse Against those who thinke that Christ will still deferre his comming to Iudgement pag. 255. 8. The punishment of impenitent sinners Chap. 21. three-fold 1. Temporall three-fold in 1. Body pag 258. 2. Goods pag. 259. 3. Both. ibid. Vse To cease to doe euill that it may bee well with vs and ours p 260. 2. Spirituall ibid. Vse To pray that God would soften our hard hearts pag. 261. 3. Eternall chap. 22. Where two things 1. The place two-fold 1. From whence the wicked shall bee excluded p. 262. 2. Whither the wicked shall bee cast pag. â—65 2. The greatnesse grieuousnesse of the punishment of the wicked in Hell Where their torment shal be 1. Vniuersall ibid. 2. Easelesse p. 264 3. Hoâ—elesse ibid. 4. Remedilesse p. 265. 5. Endlesse For 1. Hell-fire can neuer be quenched ibid. 2. After the Resurrection the bodie shall bee incorruptible ibid. Vse 1. Against those who liue so as if there were no Hell pag. 266. Vse 2. To feare God ibid. 4. The Benefit of Repentance chap. 23. two-fold 1. It remooueth iudgements three-fold 1. Temporall p. 268. 2. Spirituall ibid. 3. Eternall pag. 269. Vse That wee may escape the iudgement of God wee must repent of our sinnes ibid. 2. It procureth blessings chap. 24. three-fold 1. Temporall pag. 271. 2. Spirituall ibid. 3. Eternal where of 1. The excellency of the place of happinesse p. 272. 2. The greatnes of their happines For 1. They shall bee partakers of glory p. 273. 2. They shall see God in his glory p. 274. 3. They shall bee with Christ ib. 4. They shal haue blessed company ibid. 5. They shal haue eternall felicity p. 275. 6. They shall haue no euill nor want any good thing pag. 275. Vse 1. To repent of our sinnes and amend our waies if we would bee either happy on earth or blessed in Heauen pag. 276. Vse 2. Consolation to the righteous which are afflicted in this life pag. 277. THE ANALYSIS OF THE THIRD BOOKE Of the way to the Celestiall Paradise Concerning Prayer THE third booke consisteth of 2. parts 1. The Preface containing two things 1. The order of the Treatise Chap. 1. pag. 279. 2. The partition thereof pag. 280. 2. The subiect matter wherin tenne things are to be considered 1. What Prayer is Chap. 2. p. 281. 2. The diuers sorts and kinds of Prayer threefold in regard of 1. The matter of prayer fourefold 1. Supplications pag. 282. 2. Prayers ibid. 3. Intercessions ib. 4. Thankesgiuings pag. 283. 2. The affection of him that prayeth prayer is fourefold 1. Fearefull ib. 2. Luke-warme ibid. 3. Rash ibid. 4. Feruent ibid. 3. The place of prayer two-fold 1. Publique ibid. 2. Priuate two-fold in the 1. House p. 284. 2. Chamber or secret place i. 3. The persons who prayer doth concerne chap. 3. and they are 3. 1. The persons praying therin two things 1. All are bound to pray without exception pag. 248. 2. Wee our selues must please God before our prayers can bee acceptable to God To which 2 things are required 1. Faith p. 285. 2. Repentance For Sin not repented of hindreth Prayer and that 2 wayes 1. In generall ibid. 2. In particular as 1. Idolatry pag. 286. 2. Cruelty and vnmercifulnes ibid. 3. Wrath. ibid. 4. Vaine-glory ibid. 5. Hypocrisie p. 287. 6. Want of pitie
ibid. 7. Contempt of Gods Word ib. 8. Theft murder adulterie c. ibid. Vse Before wee pray to see that our hearts bee purged from our sinnes by Repentance ibid. 2. To whom wee ought to pray cha 4. Therin three things 1. To God pag. 289. 2. To God alone and to none other p. 290. 3. Reasons whâ—refore wee are to pray vnto God and to none other For 1. God commandeth so ibid. 2. God promiseth to heare vs. ibid. 3. God is able and willing to heare vs. p. 291. Vse Against those which make prayers to Saints where Reasons not to pray to Saints For 1. It is not commanded ibid. 2. Wee haue no promise of helpe from anie Saint p. 292. 3. The Saints doe not know our particular wants ibid. 4. To pray to Saints is to beleeue in them to put trust and confidence in them ibid. 3. For whom we are to pray chap. 5. And they are of two sorts 1. For our selues two-fold 1. Generally p. 295. 2. Particularly ibid. 2. For others Of two sorts 1. For the liuing twofold 1. Generally for all ibid. 2. In particular for diuerse sorts of people as 1. For Kings and all that are in authority because 1. Gods Word commandeth so p. 297. 2. By the King and good rulers wee receiue much good ibid. 2. For the City and place of our dwelling p. 297. 3. For the Church of God ibid. 4. For all that are afflicted p. 298. 5. For our enemies ibid. Vse 1. To pray for the Kings Maiesty with a free heart and willing minde ibid. Vse 2. Against those that will not pray for their enemies p. 299. 2. Not for the dead chap. 6. And therin three things 1. How the present Romish Church holdeth maintaineth prayer for the dead p. 300. 2. In what sence the ancient Fathers haue mentioned and sometimes vsed prayer for the dead p. 301. 3. Reasons wherfore we are not to pray for the dead as the Papists do at this day 1. The Scripture acknowledgeth but two places after this life p. 302. 2. All the faithfull true beleeuers are cleansed from their sinnes in this life p. 303. 3. The Canonicall Scripture doth not mention prayer for the dead ibid. 4. Prayer for the dead though it bee ancient yet is it neither Apostolical nor yet vsed by the most ancient Orthodoxall Fathers of the Church as it is by the Romists as this day pag. 304. Vse 1. Against praying for mercy to the soules of our friends departed ibid. Vse 2. To praise God for the departure of our Christian friends is no superstition p. 305. 4. The subiect matter of prayee chap. 7. two fold 1. Things for which we are to pray two-fold 1. In generall for lawfull things For wee may pray amisse two wayes 1. Asking vnlawfull things pag. 306. 2. Asking lawfull things vnlawfully and that two wayes 1. Not asking according to the will of God p. 307. 2. Asking good things to an euill end ibid. 2. In particular two-fold 1. Supplications against euils two-fold 1. Against the euill of sinne p. 308. 2. Against the euill of punishment three-fold 1. To turne away euils ibid. 2. To remooue euils ibid. 3. To mitigate and asswage euils ibid. 2. Prayers for obtaining of good things Where Rules in praying for temporall and spirituall things Two 1. Spirituall things are to bee prayed for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simply temporall things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with condition pag. 309. 2. In asking temporall things we must bee content with things necessary not crauing superfluity but in spirituall things wee are not limited ibid. Vse 1. To discerne what manner of praiers we make pag. 310. 2. To consider whether the things that wee pray for be lawfull ibid. 3. To put difference betwene temporal blessings and spirituall graces ibid. 2. Things for which we are to praise God Where of Thankesgiuing to God for his Benefits Chap. 8. Therein two things 1. How many waies wee may praise God three 1. With the heart p. 311. 2. With the tongue ibid. 3. By our deedes and works two-fold 1. Edifying others and prouoking them to doe good by our good example p. 312. 2. Our godly life is a means to conuert the wicked being conuerted to glorifie God ibid. 2. Reasons to perswade to thankefulnes foure 1. The Scripture exhorteth to it p. 312. 2. Good men haue practised it p. 313. 3. The very creatures in their kinde and manner doe praise God ibid. 4. It is profitable for 1. To praise God for blessings receiued is a meanes to preserue and blesse them vnto vs. p. 314. 2. To praise God for former blessings is a meanes to procure more blessings ibid. Vse Against those who are vnthankefull to God for benefits receiued pag. 314. 5. The time of prayer cha 9 considered two wayes 1. In regard of the present day p. 317. 2. In regard of our present neede p. 318. Vse Against those which omit prayer and are negligent in calling vpon the name of the Lord. p. 320. 6. The place of praier ch 10. two-fold 1. In a certaine set place two-fold 1. Publique pag. 321. Vse 1. 1. To frequent the house of God p. 324. Reasons thereunto 1. Scripture p. 325. 2. Custome of the Church of God ibid. 3. Good men haue had great loue to the house of God ibid. 4. It is meet on the Lords day to bee in the Lords house pag. 326. 2. To come into the house of God with reuerence and humilitie ibid. Vse 2. To reprooue 1. Those which are negligent in comming to the Church pag. 327. 2. Those which prophane the house of God by any disorder ibid. 3. Those who will not willingly contribute to the Church p. 328. 2. Priuate chap. 11. two-fold 1. In the house Therein 2 things 1. To whoÌ„ the performance of houshold prayer belongeth and that is to the Master of the house 1. In regard of order p. 329. 2. Parents Masters are so charged p. 330. 2. Reasons to perswade to houshold prayer two 1. Good men haue vsed it p. 331. 2. It s necessary For 1. Without praying to God wee can looke for no blessing vpon our labours ibid. 2. Families that call not vpon the name of the Lord are heathenish and subiect to Gods wrath p. 332. Vse Against those that neglect houshold prayer p. 332. 2. In a secret place pag. 333. Vse Against those that pray not in secret though they sinne in secret pag. 334. 2. More generally in any place Chap. 12. Considered two wayes 1. In regard of the present occasion pag 335. 2. In regard of the present necessity hindering from the publique place of prayer pag. 336. Vse Consolation to those who vpon iust occasion and meere necessity are hindered from comming to the publique place of Gods worship pag. 337. 7. The manner how we may pray aright chap. 13. Nine things required thereunto 1. Preparation standing in two things 1. A withdrawing of the minde from the world p. 338. 2.
A drawing of the heart vp vnto God ibid. Vse Against hasty rash praying p. 339. 2. Attention standing in three things 1. Attending to the matter of prayer p. 340. 2. Hauing respect to the sence ibid. 3. The heart must bee fixed vpon God ibid. Vse Against those who in praying giue liberty to their wandring thoughts ibid. 3. Humility chap. 14. two-fold 1. Outward shewed by outward gestures of 1. Standing p. 341. 2. Kneeling p. 342. 3. Lifting vp the hands ibid. 4. Looking vp to Heauen c. ibid. Vse Consolation to sicke persons and lame people pag. 343. 2. Inward ibid. Vse Against those who giue vnto God onely outward worship p. 344. 7. To pray in faith Chap. 16. Vse Against those who in praying are weak-hearted and doubtfull of being heard pag. 355. 8. To pray according to the will of God pag. 356. Standing in two things 1. Asking spirituall things simply and temporall things conditionally pag. 356. 2. Referring our will to Gods will pag. 357. Vse Against those who consider not whether the things which they pray for be according to Gods will ibid. 9. To pray in the Name of Christ pag. 359. Vse 1. To conclude our Prayers in the Name of Christ ibid. Vse 2. Against those who relie vpon the intercession of Saints pag. 360. Vse 3. Consolation That praying in the Name of Christ God will grant our lawfull requests ibid. 4. The auoyding of vaine repetitions p. 100. two-fold 1. Battologie p. 345. 2. Polylogie ibid. And vaine repetition is to be auoyded For 1. It is but lip-labor p. 345. 2. It is heathenish ibid. 3. God doth not therefore the sooner heare them p. 346. 4. It is not needfull ibid. Vse To reprooue 1. Those who tie themselues to an often repeating of the same prayers ibid. 2. Those who in their conceiued prayers vse often repetitions ibid. 5. Feruency Chap. 15. Vse To make vs more earnest in prayer p. 349. 6. Persenerance pag. 351. Vse 1. To wait vpon the Lord for help and deliuerance p. 353. Vse 2. Against those who are impatient in their trouble and will not stay the Lords leisure Where is shewed how the Lord oftâ—n deferreth the granting of our requests 1. To exercise vs in praying p. 354. 2. That wee may receiue the blessings of the Lord with greater ioy and thankefulnesse ibid. 8. The efficacie and power of Prayer Chap. 17. Two-fold For praier auaileth much 1. Extraordinarily And that 1. In the heauens As 1. In the Firmament pag. 362. 2. In the regions of the Ayre As in 1. The vppermost region ibid. 2. The lower regions ib. 2. In the waters ibid. 3. In the earth pag. 363. 4. In hell ouer the euill spirits ibid. 2. Ordinarily Two-fold In regard of 1. The Bodie and that 1. Remouing euils Twofold 1. Common calamities ibid. 2. Priuate afflictions pag. 364. 2. Procuring good p. 365. 2. The Soule and that 1. Remouing euils As 1. Our sinnes pag. 365. 2. Temptations pag. 366. 3. The terror of death and Iudgement ib. 2. Procuring good As 1. Mercie and forgiuenes ib. 2. All graces necessarie for saluation ibid. 3. Increase of grace ibid. Vse To vse prayer in time of neede as a sure defence pag. 367. 9. The helpes and furtherances of Prayer Chap. 18. And they are three 1. Gods holy Spirit And the Spirit helpeth vs three wayes 1. Teaching vs to pray aright pag. 368. 2. Causing vs to attend to the things which we pray for pag. 369. 3. Stirring vp the heart to pray with sighes and groanes ibid. Vse 1. Before we pray to craue â—he assistance of Gods holy Spirit pag. 369. Vse 2. Consolation That the good Spirit of God helpeth vs to pray ibid. 2. Religious fasting Chap. 19. Wherein 3. things 1. The right manner of obseruing a true fast To which 4. things are required 1. To fast from all meat pag. 370. 2. To abstaine from all sinne pag. 371. 3. To be exercised in doing of good ibid. Which is two-fold To doe 1. Workes of pietie ibid. 2. Workes of charity p. 372 4. To fast in secret ibid. 2. The right end of fasting Two-fold 1. To tame the flesh ibid. 2. To humble the soule pag. 373. 3. How fasting is a helpe to Prayer 2. wayes 1. Stirring vp our deuotion ibid. 2. Helping to get the masterie ouer some great sinne ibid. Vse Against those who cannot endure to fast pag. 374. 3. Diuine Meditations Chap. 20. considered two wayes 1. Generally p. 376. 2. Particularly twofold concerning 1. God three-fold concerning 1. The Attributes of God As his 1. Eternitie ibid. 2. Power pag. 377. 3. Iustice ibid. 4. Mercie ibid. 5. Patience ibid. 6. Wisdome p. 378. 2. The word of God ibid. 3. The woorks of the creation Three-fold In the 1. Heauens pag. 379. 2. Earth pag. 380. 3. Waters pag. 381. 2. Our selues twofold in regard of 1. Our state Three-fold 1. Past What we were pag. 382. 2. Present What we are pag. 383. 3. To come What we shall be ibid. 2. Our dayes and houres threefold 1. In the morning ibid. 2. In the day time pag. 384 3. In the euening ibid. Vse Against those who haue their thoughts much vpon earthly things and little on heauenly things pag. 385. 10. Motiues and perswasions to Prayer Chap. 21. And they are foure 1. Testimonies of Scripture pag. 386. 2. Examples ibid. 3. The necessitie of Praier Foure-fold 1. Our want is verie great pag. 387. 2. We are in continuall feare of perils and dangers pag. 388. 3. Except a man exercise himselfe to Prayer he is dead being aliue ibid. 4. The want of prayer is a marke of wicked and vngodly men pag. 389. 4. The benefit of Prayer Threefold 1. Gods promise to heare our Prayers pag. 389. And God heareth our Prayers two wayes 1. Giuing vs sometimes the same things which we desire p. 390. 2. Not granting vs the same things which we desire but giuing vs some thing else better for vs. ibid. 2. Prayer is a great helpe in trouble conâ—idered two wayes 1. Generally pag. 391. 2. Particularly As 1. In time of Warre p. 392. 2. In captiuitie ib. 3. In famine pag. 393. 4. In the plague pestilence ib. 5. In temptation ibid. 6. In sicknesse ib. 7. To cure the soule pag. 394. 3. Saluation p. 394. Vse 1. Against those who in time of trouble seeke not vnto the Lord but either trust in lawfull meanes or seeke helpe by vnlawfull meanes pag. 394. Vse 2. To giue our selues deuoutly to prayer pag. 395. Good Reader the literall faults escaped in Printing thine owne vnderstanding may teach thee how to correct the materiall faults any whit altering the sence are these following LIb. 1. Page 11. line 16 they for he pag. 18. l. 23. in the end of the line blot out in p. 21. l. 26. riâ—us for gloriâ—us p. 26. l. 20. they for to and l. 33. read a wicked p. 32. l. 14. r. outward worship p. 37. l. 24. formely for formerly p.
46. l. 24. the for their p. 58. l. 19. do for doth p. 103. l. 34 of for in p. 114. l. 28. present for patient p. 124. l. 22. then for they and l. 23. blot out that p. 128. l. 23. read in Christ p. 140. l. 15. a religious for in a righteous Lib. 2. p. 152. in marg for Bern. r. â—â—z p. 155. l. 3. waile for bewaile p. 170. in marg the letters d e f are misplaced p. 1â—8 l. 6. griefe for griâ—ue p. 182. l 22. blot out to p. 184. l. 23. and for are p. 191. in marg soluendâ—â— for solùm dic p. 192. l. 30. thoughts for thoughtest p. 202 l. 18. for hypocrisie r. in hypocrisie p â—17 l. 25. continueth for commeth p. 221. l. 13. from for to p. 223. in marg after â— delere is wanting and l. 29. continueth for continuance Lib. 3. p. 281. l. 21. name for man p. 289. l. 21. be for is p. 328. l. 25. in the middle of the line blot out shall p. 330. in marg Hoas for Hâ—ushold prayer p 342. l. 15. read a gesture p. 355. l 2. waueth for wauereth p. 380. l. 26. are men for men are p. 387. in marg John 1. for 17. THE FIRST BOOKE OF THE WAY TO THE CELESTIALL PARADICE Concerning Faith in IESVS CHRIST Which is the first and principall meanes wherby a Sinner may be saued and come to life euerlasting CHAP. I. The preface shewing in generall the way to the Celestiall Paradice and the meanes of obtaining euerlasting life with the diuision of the whole Treatise I Am the Way the Truth and the Life Ioh. 14. 6. saith our Sauiour No man commeth vnto the Father but by mee The way that leadeth to the Celestiall Paradice is Christ called by the Apostle the new and the liuing way For he saith a Heb. â—0 1â— We haue boldnesse to enter into the Holiest by the bloud of Iesus Christ by a New and Liuing Way which he hath consecrated for vs through the vaile that is to say his flesh There are many b Joh. 14 2. mansions in the Lords house which is aboue in the heauenly City the City of God many pleasant places and sweet roomes are prepared for Gods Elect there to solace themselues after the manifold afflictions of this troublesome life But forasmuch as the way to Heauen is not a c Mat. 7. 13. 14. broad but a narrow way not a soft pleasant delightfull way but vneuen hauing many hard steps and vnpleasant paths rough wayes and high mountaines to passe ouer before wee can come to the high mountaine of Heauen for d Acts 14. 22. through much tribulation wee must enter into the Kingdome of God for this cause Christ Iesus our blessed Sauiour who is a Guide to the blinde and an Instructor to the simple stands as a Guide at the entrance into the way of life and saith I am the Way I am the true and liuing Way if you know not the way I will be your Guide follow me I am the Way If you haue gone astray and wandred from the right way follow me I am the Truth I will lead you in the true way And if you haue gone so farre in the broad way that leadeth to destruction that you are neere to the gates of death ô turne againe I am the liuing Way follow mee and I will lead you to lâ—fe euerlasting So mercifully speakes our mercifull Sauiour to sinners that are out of the right way and whereas through the disobedience of the first Adam the e Gen. 3. 24. entrance into the earthly Paradice was stopt and the gate shut the second Adam Christ Iesus hath giuen vs entrance into the Holiest He hath opened the gate of the heauenly Paradice with his owne bloud f Sanguis Christi est clauis Paradisi The bloud of Christ is the key â—f Paradice for we haue entrance into the Holiest by the bloud of Iesus Christ is the Way Hee is the true Way the new and the liuing Way g Nique enim alia ventenâ—i via est Chrys Hom. 72 in Joh. There is no other way but by Christ saith S. Chrysostome h Ponit tres graduâ— ac si principium se esse dicoreâ— aâ— mâ—dium finem vnde sequitur ab ipso incipâ—â—ndum esse in eodem pergendum desinendum Calu. in Ioh. c. 14. Christ is the Beginning the Middle and the End of this celestiall and heauenly Way and therefore whosoeuer will come to Heauen must begin in Christ goe on in Christ and end in Christ Now as the way is so must our walking bee in the way the way is spirituall and our comming to God and walking in the way to the Kingdome of Heauen is not with corporall and bodily feet but with spirituall and our spirituall feet on which wee must walke in the way that leadeth to the Kingdome of Heauen are thâ—â—e two Repentance and Prayer and Faith is the staffe to hold vs vp in our heauenly iourney And hee that hath Faith in his heart Repentance in his life and Prayer in his mouth walkes as a true Israelite to the land of Canaan with his shooes on his feet and his staffe in his hand These three are all of absolute necessity in this our long pilgrimage to the celestiall Paradice No man can walke on one leg alone and two will be weary and faint except a man haue a staffe in his hand to case an support him to helpe and further him in his way Repentance alone is but as one leg to walke on for a sinner that hath repented of his sinnes and is in some measure â—eformed in his life yet because no man in this life is perfectly sanctified through ignorance or infirmity and by occasion he hath his often slips many failings and some falls into sinne and therefore hath neede of Prayer as another leg to support him that hee may repaire and renue his Repentance by deuouâ— Praier confessing his sinnes praying for the pardon of his sinnes and crauing ayde from aboue that hee may bee able hence-forward to striue against his corruptions to ouercome sinne and to walke in newnesse of life And forasmuch as through often sinning Deuotion may wax cold Prayer may faint and there may fall a drowzy security vpon the soule so that a man may wax weary of well-doing for this cause a sinner hath need of Faith to purifie the heart to stirre vp his Zeale and Deuotion to make him pray more earnestly and to cause him to walke more circumspectly redeeming the time and to serue the Lord hence forward in holinesse and righteousnesse all the dayes of his life So then there is but one right way to the celestiall Paradice there is but one direct way to Heauen and that way is Christ Whosoeuer goeth out of that way cannot come to Heauen And our walking in that way is First by Faith apprehending Christ for our Iustification The parts of
in the Idoll whether the image or God in the image For in so doing we giue that honour vnto the Idoll or Image which belongs vnto God and that vnder colour and pretence of worshipping God And Iehouah the Lord who is a iealous God cannot endure that another should vsurpe that honour which is due vnto his name Wherefore he saith o Isa 42. 8. My glory will I not giue to another neither my praise to grauen images Secondly in particular I instance in Prayer concerning which the rule of Gods worship is that we pray to the Father in the name of Iesus Christ with assurance that he will heare our prayers and grant our requests which we make in his name For thus saith our Sauiour Christ p Ioh. 16. 23. Verily verily I say vnto you whatsoeuer you shall aske the Father in my name he will giue it you Now wheras they are not content with this word of God to pray vnto God in the name of Christ but flee to the intercession of Saints and Angels they worship God with a deuised worship such as God hath not commanded neither requireth When Papists therfore bow downe before an Image and kneele to a Crosse or Crucifix it may be sayd vnto them as it was sayd to those hypocriticall Iewes q Isa 1. 12. Who hath required this at your hand for as for Saints they themseues worship God and r Reu. 4. 10. cast their crownes before the Throne and therefore they will not be worshipped Neither will the Angels bee worshipped the Angell that appeared to Iohn in the Reuelation refuseth to be worshipped for when Iohn fell downe to worship before the feet of the Angell the Angell sayd Å¿ Reu. 22. 9. See thou doe it not for I am thy fellow-seruant and of thy brethren the Prophets and of them which keep the sayings of this booke Worship God It was the Deuill that bad Angell that would bee worshipped hee saith to our Sauiour Christ tempting him t Matth. 4. 9. All these things will I giue thee if thou wilt fall downe and worship mee But as for the good Angels they will not be worshipped they bid vs worship God This of externall and outward Idolatry The second kinde of Idolatry is Internall Spirituall 2 Inward or spirituall Idolatry that is Idolatry of the heart This Idolatry is committed when we loue any thing aboue God or trust in any thing more then in God and so set vp an Idoll in our hearts This Idolatry is more generall then the former this reacheth to all sorts of people for though a man doe know the true God acknowledge one God in three persons worship the true God and abhorre Idols though he make no Image of God neither bow downe before any Image in a word thogh a man be no Infidel no Heathen-man but a Christian no Papist but a Protestant yet for all this hee may be an Idolater in heart by seetting his heart vpon some thing that hee loues more then vpon God and by putting his trust and confidence in some thing else more then in God Thus the couetous man makes an Idoll of his riches and wealth of his siluer and gold Iob saith u Iob 31. 24. If I haue made gold my hope or sayd to the fine gold Thou art my confidence The Apostle in plaine tearmes calls x Coloss 3. 5. Couetousnesse Idolatry and the y Ephes 5. 5. Couetous man an Idolater The voluptuous man makes an Idoll of pleasure Lady Pleasure is his goddesse Gluttons and Drunkards make an Idoll of their belly their belly is their God so the Apostle speakes of soâ—â—â— z Phil. 3. 19. whose God is their belly Heereupon Chrysostome saith a Varij sunt Idololatriae modi Chrysost in Rom. Hom. 6. There are diuerse sorts of Idolatry One hath Mammon for his Lord another makes his belly his God another makes some other lust his God and though thou doest not offer sacrifice vnto these thy Gods as the Gentiles did yet thou doest worse for thou sacrificest thine owne soule vnto them thou bowest not the knee to them neither doest fall downe before these thy gods to worship them but yet thou art obedient vnto them and art at their command if thy belly or thy lusts command thy seruice and require to doe any thing for them thou art ready to doe it Thus Chrysostome Now it stands vs Christians in hand as wee abhor Idols for the outward so to looke to our hearts and affections that wee doe not set vp an Idoll in our heart for certaine it is we cannot both worship God and serue Idols whether outward or inward b Matth. 6. 24. No man saith our Sauiour can serue two masters yee cannot serue God and Mammon No man can serue God and riches God and his pleasures God and his belly God and his owne lusts The worship of the true God and the worship of Idols cannot stand together When the Philistines brought the Arke of God into the house of Dagon the god of the Philistines and placed it by Dagon c 1 Sam. 5. 4. in the morning they found Dagon fallen to the ground As the Arke of God and Dagon cannot stand together in one Temple so the true worship of God and Idols cannot stand together in one temple in one house nor in one heart If a Christian doe truely serue and worship the true God with the affection of the heart if he loue God aboue all trust in God alone and feare God with all his heart then there will bee no roome to set vp the Idoll of Couetousnesse or Pleasure or Lust in the heart these cannot agree together Wherefore if wee will bee true worshippers of God wee must put away all false worship and remooue all Idols out of the heart wee must cast downe the Idoll of Couetousnesse the Idoll of Pride the Idoll of Lust the Idoll of Pleasure c and giue God lâ—â—â—e alone to sit and rule in the heart as God for God and Idols cannot dwell together as the Apostle saith d 2 Cor. 5. 14 15 16. What fellowship hath righteousnesse with vnrighteousnesse and what communion hath light with darknesse and what concord hath Christ with Beliall or what part hath he that beleeueth with an Infidell and what agreement hath the Temple of God with Idols for yee are the Temple of the liuing God as God hath sayd I will dwell in them and walke in them and I will bee their God and they shall be my people CHAP. IX Of the particular knowledge of God acknowledging the one only true God to be our God how necessary this knowledge of God is how profitable it is how dangerous to want it and the meanes of obtaining it HItherto of the generall knowledge of God The particular knowledge of God is not 2 The particular knowledge of God onely to know that there is a God nor only to know that there is
truth Which word of truth is the meanes of obtaining faith as S. Paul saith h Râ—m 10. 17. Faith commeth by hearing and hearing by the Word of God Thirdly all that doe truely and faithfully call vpon 3 They that call vpon God the name of the Lord doe beleeue for i Rom. 10. 14. how shall they call on him in whom they haue not beleeued Lastly they haue faith which doe shew forth the effects and fruits of faith in their life by their carefulnes 4 They that shew their faith by their workes to please God to walke in obedience to his commandements and to be exercised in good workes Of this S. Iames saith k Iam. 2. 18. Shew me thy faith without thy workes and I will shew thee my faith by my workes So then it appeares that although all men haue not yet some haue the true faith though Reprobates and the enemies of the Gospell and prophane people and Hypocrites haue not faith yet many there are that haue faith For all the Elect and they that are effectually called they that are regenerate and borne anew they that doe truely and faithfully call vpon God and they that doe shew forth the fruits of their faith by a godly life haue faith The consideration of this that all men haue not faith Vse 1 serues first for instruction to teach vs if in the course of Maruell not that vnregenerate men are so wicked our life we meet with vnreasonable and wicked men and wonder at it that men should be so disordered goe so out of square be so notoriously wicked and so vnreasonable to deale with that we cease to maruell For All men haue not faith They are naturall men they doe but their kinde they haue not faith for if they had faith indeede they would not be so vile so wicked and abhominable in their doings but they would be more orderly more reasonable to deale with yea they would bee of better life and of more sober conuersation Let vs not then maruell but rather pray as S. Paul praies the Thessalonians to pray for him that wee may bee deliuered from l 2. Thess 3. 1 2. unreasonable and wicked men for all men haue not faith Secondly the consideration of this that though all Vse 2 men haue not yet many haue true sauing faith serues Consolation to them that haue true faith for consolation It s a good euidence to a man concerning the assurance of his saluation if hee be assured that hee hath true faith For all men haue not faith faith is not common to all but proper and peculiar to the Elect. Now then when as a Christian vpon good and infallible ground can assure himselfe that hee hath true faith he may then also safely gather assurance that he is of the number of Gods Elect and therefore shall certainely be saued for the Elect and only the Elect haue faith and as many as are ordained to saluation doe beleeue From hence the true beleeuer through true sauing faith assisted by the Spirit of God gathers the assurance of his owne saluation and receiues comfort to his soule that he is one of Gods Elect and shall bee saued With this heauenly meditation the sorrowfull soule of a sinner is refreshed with this sweet consolation he goes away in peace lies downe in peace and rests in peace CHAP. XII Of the necessity of hauing the true faith WHo are partakers of true sauing faith 6 The necessity of hauing the true faith which is great For hath beene declared The next thing to bee considered in the treatise of Faith which is in order the sixt is the necessity of faith Great is the necessity of true sauing Faith For First true sauing faith is the very true life of the soule 1 Faith is the life of the soule without which a man is dead being aliue Hence it is that St Paul speaking of the state of the Ephesians before their conuersion and before they did beleeue saith of them that they were a Ephe. 2. 1. dead in trespasses and sinnes And againe speaking of their spirituall state by grace after that they beleeued saith of them that they were quickned b Verse 4. 5. God who is rich in mercie through his great loue wherewith he hath loued vs euen when we were dead in sins hath quickned vs together with Christ And speaking of himselfe now conuerted and turned vnto God now beleeuing in Iesus Christ he saith c Gal. 2. 20. I liue by the faith of the Sonne of God Giuing vs hereby to vnderstand that whosoeuer hath not true faith in Iesus Christ is dead in trespasses and sinnes And though concerning the outward man he may liue and moue yea haue health strength of bodie yet notwithstanding as long as he remaines in his naturall state whiles he is not truly conuerted and turned to God from his former sinfull life and as long as he wants true sauing faith he is concerning his spirituall state as a dead man hauing no true life of grace in him But on the other side whosoeuer is conuerted and turned to God whosoeuer is crucified to the world dead to sinne and hath true sauing faith beleeuing in Iesus Christ to saluation such a one is quickned by the Spirit he is now raised from the death of sin to the life of righteousnesse and now he is no more dead but aliue he liues by the faith of the Sonne of God so that faith is the verie true life of the soule as it were the soule of the soule for as the soule giues life to the bodie so Faith giues life to the soule and as the bodie without the soule is dead so the soule without faith is dead also Secondly without faith nothing that we doe can 2 Without faith nothing pleaseth God please God Wherefore it is that the Apostle saith d Heb. 11. 6. Without faith it is impossible to please him Whether therefore we fast or pray or giue almes whatsoeuer spirituall sacrifice we offer vnto God or whatsoeuer good thing we doe if we would haue the Lord to accept our sacrifice and seruice and to be wel pleased with our good workes we must looke that we haue faith that our prayers and thankesgiuings almsdeeds and whatsoeuer good thing we doe proceede from a heart purified by Faith Faith is as necessarie in our spirituall sacrifices good works that they may please God as salt was in the sacriffces in the Leuiticall law Where it was commaunded that e Leuit. 2. 13. euery oblation of their meat offering they should season with salt as salt seasoned their sacrifices so faith seasoneth our sacrifices and therefore as our Sauiour saith to his Disciples f Mark 9. 50. haue salt in your selues so I say to all haue faith in your selues For through Faith our workes are acceptable to God and please God but without faith it is impossible to please him Thirdly
b Psal 51. 10. Create in me a cleane heart O God And renue a right spirit within me And againe c Ver. 12. restore me the ioy of saluation As though to outward seeming grace had beene quite lost Yet the Spirit was not altogether quenched in him for it stirres him vp to pray and to call vpon the name of the Lord. d Electi excidunt propter peccatum gratia Dei fide sed 1. non omni 2. non in perpetâ—um Pola Synt. l. 6. c. 43. The elect by reason of sinne doe fall from the grace of God and from faith but they neuer fall quite away from all faith and all grace neither doe they fall away or loose their Faith for euer They that haue true faith cannot loose it totally and They that haue true faith cannot vtterly fall away For finally neither can their Faith vtterly faile and perish for these reasons First their saluation is decreed in heauen and they 1 The decree of Gods election is sure haue a sure foundation the purpose of Gods election is sure and immutable according to that saying of the Apostle Paul e 2. Tim. 2. 19. the foundation of God standeth sure hauing this seale the Lord knoweth them that are his Secondly they are built vpon a rocke which Rocke 2 They are built vpon a Rocke is Christ and therefore cannot fall as our Sauiour saith f Mat. 7 24. 25. whosoeuer heareth these sayings and doth them I will liken him vnto a wise man which built his house vpon a rocke and the raine descended and the floods came and the winds blew and beat vpon that house and it fell not for it was founded vpon a rocke Thirdly they are ingrafted into Christ g Ioh. 15. 5. I am the vine 3 They are ingrafted into Christ saith Christ ye are the branches he that abideth in me and I in him the same bringeth forth fruit Yea the faithfull the true beleeuers are members of Christ and Christ is h Ephe. 1. 22. 23. the head ouer all things to his Church which is his bodie as long as the branches haue the vine to nourish them they grow and flourish and as long as the members of the body haue the head to giue them motion and strength so long they mooue and retaine strength now Christ is the true vine and the true head to the Church to all the faithfull and therfore its impossible that the members of Christ should perish or that their faith should vtterly faile as long as they be in Christ Fourthly the elect haue the promise of the Lord for the preseruation of their faith and perseuerance to the 4 They haue Gods promise not to fall away for euer end so that they cannot perish nor their faith vtterly faile By the Prophet Hosea the Lord saith i Hos 2. 19. I will betroth thee vnto me for euer By Ieremie he saith k Ier. 31. 3. I haue loued thee with an euerlasting loue And againe he saith l I will put my feare in their hearts that they shall not depart l Ier. 32. 4â— from me And Christ saith m Io. 10. 27 28. my sheepe heare my voice and I know them and they follow me and I giue vnto them eternall life and they shall neuer perish neither shall any man plucke them out of my hand Fiftly Christ hath prayed for the elect for all that 5 Christ hath praied for the elect that they may perseuere to the end shall beleeue in him that their faith may not faile but that they may perseuere and continue to the end and Christ's prayer is effectuall for all that shall beleeue in him n Luk. 22. 31. 32 The Lord said Simon Simon behold Sathan hath desired to haue you that he may sift you as Wheat but I haue prayed for thee that thy faith faile not and Christ prayeth vnto his Father saying o Ioh. 17. 20 21 Neither pray I for these alone but for them also which shall beleeue on me through their word that they all may be one as thou Father art in me and I in thee that they also may be one in vs Againe be sayth p Ver. 24. Father I will that they also whom thou hast giuen me be with me where I am that they may behold my glorie which thou hast giuen me Sixtly the elect are within the compasse of the golden 6 The elect are within the golden chaine of saluation chaine of mans saluation and therefore their faith cannot vtterly faile neither can they finally fall away For the Apostle saith q Rom. 8. 30. Moreouer whom he did predestinate them he also called and whom he called them he also iustified and whom he iustified them he also glorified This chaine of mans saluation reacheth from heauen to the earth and from the earth to heauen againe God holdeth both the ends of this chaine in his hands The first linke of this chaine is Election that 's in heauen The second is effectuall vocation the third is iustification the fourth is sanctification these are on earth these are the middle part of the chaine these compasse in all them that are ordained to saluation and the fift linke of this chaine is glorification which end of the chaine God hauing in his hand those that are predestinate and called and iustified and sanctified he drawes vp into heauen to sit there in glorie and not all the tyrants and wicked men of the world nor all the Deuils in hell are able to breake asunder any one of the linkes of this chaine which is in Gods hands And therefore they that are within the compasse of this chaine are sure to be saued and to be receiued vp into glory Seeing then that the faith of Gods elect hath a sure foundation is as a house builded vpon a Rocke seeing all the elect are ingrafted into Christ are members of Christ seeing the Lord in the Scriptures hath made faithfull promises of our perseueraÌ„ce in faith that Christ himself hath made an effectuall Prayer to his Father for all that beleeue in him and seeing that all they who are elected called and iustified shall be glorified I conclude that the faith of Gods elect can neuer vtterly faile they that are endued with true iustifying faith shall neuer finally fall away But against this doctrine of perseuerance in grace and the perpetuall faith of the elect sundry obiections are made amongst which these are chiefe First from the saying of the Prophet Ezekiel r Ezâ—k 18. 26. When a righteous man turneth away from his righteousnesse and Obiect 1 committeth iniquitie c. It is obiected that if a righteous man may turne away from his righteousnesse it seemes that a man hauing iustifying faith may fall away To which I answere two things First by Righteousnesse in the words of the Prophet is not meant that righteousnesse Answ 1 of Christ by which we are
Priuate Twofold Either in the house with the familie and houshold Or in the chamber or some secret place alone These are the seuerall sorts kindes of praier which 1 House I haue now barely mentioned but shall haue iust occasion offered in the treatise following to handle more 2 Chamber or secret place at large CHAP. III. Of the Persons whom prayer doth concerne and first of the persons praying shewing what things are necessarily required of them that pray that their prayers may be acceptable to God HAuing shewed what Praier is and declared the seuerall sorts and kindes thereof 3 The persons whom prayer doth concerne Three The third thing to be handled is touching the persons whom praier doth concerne and they are three First the persons praying Secondly to whom we are to pray 1 The persons praying Therein Two things Thirdly for whom we ought to pray First concerning the persons praying two things are to be obserued First all men are bound to pray without exception no man is exempted from the performance of this holy 1 All are bound to pray without exception dutie neither King nor subiect noble nor ignoble rich nor poore fathers nor children maisters nor seruants and not only all of all sorts but euery one in particular 2 We our selues must please God before our praiers can be acceptable vnto God for himselfe must call vpon the name of the Lord if he will be saued Secondly the persons praying are to be so qualified that they themselues may please God and be acceptable in his sight before they can make any acceptable praier vnto God it is said of Abel a Gâ—n 4. 4. The Lord had respâ—ct vnto Abel and to his offring First to Abel and then to his offering The Apostâ—e sheweth the reason â—herefoâ—e Aâ—els sacrifice was more exceptable to God then Cains saying b Heb. 11. 4. By faith Abel offered vnto God a more excellent sacrifiâ—e then Cain by which he obtained witnesse that he waâ— righteous God testifying of his gifts Because Abel had faiâ—h was righteous therefore was his sacrifice accepted of God Abel himselfe pleased God and that made his sacrifice the better to please God So Abrahams offering was accepted of God because as S. Iâ—mes saith c Iâ—m 2. 22. 23. Hiâ— faith wrought with his workes c. and he was called the friend of God For this cause it is that Salomon saith d Pro. 15 8. the sacrifice of the wicked is an abhomination to the Lord but the prayer of the vpright is his delight Now to the end that we our selues may please God and that our praiers may To which Two things are required be acceptable vnto God two things are specially required of vs. The first is faith for S. Paul saith * Heb. 11. 6. He that commeth 1 Faith to God must beleeue that he is and that he is a rewarder of them that diligently seeke him But more of this heereafter when I come to shew the manner how we ought to pray in faith The Second is repentance for as it is necessarie in euery 2 Repentance For Sinne not repented of hindereth prayeâ— and that one that praieth that he haue faith to beleeue so likewise that he haue true and vnfained repentance of his sinnes past and that he doe not now liue in any knowne sinne For sinne hindereth praier and that whether we consider it in generall or in particular First in generall sinne hindereth praier So saith the 1 In generall Prophet Esay e Isâ— 59 2. your iniquities haue separated betweene you and your God and your sinnes haue hid his face from you that he will not heare The man that was borne blinde could tell the Iewes so much f Iâ—h 9. 31. we know saith he That God heareth not sinners but if any man be a worshiper of God and doth his will him he heareth And Dauid saith g Psa 66. â—â— If I regard iniquitie in my heart the Lord will not heare me Secondly diuerse particular sinnes hinder Prayer 2 In particular As which we must cast off and put away farre from vs if we would haue the Lord to heare our Prayers and they are these The first is Idolatrie worshipping of Idoles in stead 1 Idolatrie of the true God Of this the Prophet Ieremie saith h Iere. 11. 13. 14 according to the number of thy Citties were thy gods ô Iudah and according to the number of the streets of Ierusalem haue ye set vp altars to that shamefull thing euen altars to burne Incense vnto Baal Therefore pray not thou for this people neither lift vp a cry or prayer for them for I will not heare them in the time that they cry vnto me for their trouble The second is crueltie vnmercifulnesse blood-guiltinesse 2 Crueltie and vnmercifulnesse Of this the Lord saith by the Prophet Esay i Isa 1. 15. When ye spread forth your hands I will hide mine eyes from you yea when ye make many Prayers I will not heare your hands are full of blood Because they had bloudie hands and were not washed from their hainous transgressions therefore the Lord would not heare them The third is wrath of which the Apostle saith * 1. Tim. 2. 8. I will 3 Wrath. therefore that men pray euery where lifting vp holy hands without wrath He saith without wrath to giue vs to vnderstand that if any one come to make his Prayer vnto God hauing wrath towards his neighbour hating his brother in his heart the Lord will not hearken vnto his Prayer The fourth is vain-glory this was the fault of those 4 Vaine glorie hypocrites of whom our Sauiour warneth his Disciples to beware k Math. 6. 5. When thou prayest thou shalt not be as the hypocrites are for they loue to pray standing in the Synagogues and in the corners of the streets that they may be seene of men Verily I say vnto you they haue their reward If men pray for this end to be seene of men and heard of men and that they may haue prayse of men they may haue the reward which they looke for men may commend them but they haue no reward from God their vain glorie hinders the successe of their requests and makes their prayers vnacceptable to God The fift is hypocrisie when men pray vnto God fainedly 5 Hypocrisie not in truth of heart Of this the Lord complaineth by the Prophet Hosea l Hosâ—a 7. 14. they haue not cried vnto me with their heart when they howled vpon their beds they assemble themselues for corne and wine and they rebell against me In their necessitie when they wanted corne and wine they cryed and wailed and made a pitifull noise in the eares of the Lord but yet they liued wickedly still rebelled against the Lord they cried not to the Lord with their heart and therfore the Lord would not
heare them The sixt is want of pittie and compassion not shewing 6 Want of pittie and compassion mercie to the poore and needie of this Salomon saith m Pro. 21. 13. who so stoppeth his eares at the cry of the poore he also shall cry himselfe but shall not be heard The seauenth is the wilfull neglect and contempt of the word of God of this also Salomon saith n Pro. 28 9. he that 7 Contempt of Gods word turneth away his eare from hearing the law euen his Prayer shall be abhomination In the eight and last place I bring forth Ieremie's Catalogue 8 Theft murther adulterie c. of sundry more particular sinnes all hindering Prayer o Iere. 7. 9. 10. Will ye steale murther and commit adulterie and sweare falsely and burne Incense vnto Baal and walke after other gods whom ye know not and come and stand before me in this house which is called by my name and say we arâ— deliuered to doe all these abhominations As if the Lord had said What shall it profite you to come into the Temple to approach vnto the house of prayer and there call vpon my name and pray for blessings when as you are giuen to stealing to murther to commit adulterie to sweare falsely and liue in Idolatrie All these sinnes are hinderances to your Prayers and do rather bring downe curses Vse then procure any blessings Before we pray to see that our hearts be purged from our sinnes by Repentance Seeing then there are so many impediments and hinderances of Prayer it behooueth vs euery one before we come into the presence of the Lord to make any Prayer vnto him to labour to haue our hearts purified by faith and purged by repentance to remooue farre from vs all impediments and hinderances of Prayer to remooue our sinneâ— from before the eyes of the Lord which stand as a thicke cloud betweene God and vs hindering our Prayers that they cannot ascend vp to the throne of God and staying the blessings of God from descending downe vpon vs. If then thou be a worshipper of Idoles if thou keepest by thee in a secret corner some painted or grauen image to bow downe before it pull it downe call it from thee away with it if thou wouldest haue the Lord to heare thee when thou cryest vnto him in the time of thy trouble If through crueltie oppression vnmercifulnesse c. thou hast bloudie hands O wash thee and make thee cleane lest the Lord haue no delight in thee but hide his eyes and deny to heare thee though thou makest manie Prayers Take heede that thou come not before the Lord to pray vnto him hauing wrath and hatred malice and grudging against thy brother lest thou prouoke the Lord to wrath against thy selfe Beware of vain-glorie lest when thou prayest thou goe away vnrewarded And see thou purge thy heart of the leauen of hypocrisie lest it be laid to thy charge that thou drawest neere vnto God with thy lips when thy heart is farre from him Further if thou wilt haue the Lord to heare thy prayer and hearken vnto thy crie see that thou turne not thy face from any poore man and stop not thine eares at the crie of the distressed soule lest the Lord stop his eares at thy crie And if thou wilt haue God to heare thee when thou speakest vnto him by Prayer see that thou refuse not to heare God speaking vnto thee by Preaching For if thou make light account of Gods word when he speaketh vnto thee by Preaching be well assured that God will make as light account of thy words when thou speakest vnto him by Prayer The theefe must repent of his stealing the murtherer of his blood shed the adulterer of his whoredome the drunkard of his drunkennesse the swearer of his swearing in a word euery sinner whosoeuer and whatsoeuer he be that liueth in any manner of sinne must repent of his sinne if he will euer haue the Lord to be gracious vnto him either for his soule or body For sinne hindreth prayer and causeth that God will neither regard the praier nor accept the person of him that praieth till sinne be remooued from before the eies of the Lord. And this of the persons praying CHAP. IIII. Shewing to whom we ought to pray THE second thing in regard of the persons 2 To whom we ought to pray whom prayer doth concâ—rne is to whom wee ought to pray Wherein I will shew First that we are to pray vnto God Secondly that we are to pray to none other Thirdly wherefore we are to direct our prayers to the true God and to none other besides him First we are to make our prayers vnto God namely 1 To God to the true God to Iehouah the Lord which be manifest by these Scriptures a Psal 50. 15. Call vpon me saith the Lord in the day of trouble And Dauid directeth vs to whom we ought to pray saying b Psal 32. 6. For this shall euery one that is godly pray vnto thee that is to the Lord. Daniel prayeth on this wile c Dan. 9. 17. 18. 19. Now therefore O our God heare the prayer of thy seruant c. And againe O my God encline thine eare and heare c. And againe O Lord heare O Lord forgiue O Lord hearken and doe When our Sauiour taught his Disciples to pray he said d Luke 11. 2. When ye pray say Our Father teaching them therby to whom they ought to direct their prayer And S. Paul telleth vs to whom he vsed to pray c Ephe. 3. 14. I bow my knees vnto the Father our Lord Iesus Christ Thus it is euident by the Scriptures that we are to make our prayers vnto God and to call vpon the name of the Lord. And as we are to pray vnto God and to call vpon the name of the Lord. So Secondly we are to make our prayers to God alone 2 To God alone and to none other and to none other This likewise the Scripture maketh manifest Dauid saith f Psal 65. 2. O thou that hearest prayer to thee shall all flesh come And againe g Psal 73. 25. Whom haue I in heauen but thee In Esay the Church prayeth thus h Isa 63. 15. 16. Looke downe from heauen and behold c. Doubtlesse thou art our Father though Abraham be ignorant of vs and Israel acknowledge vs not thou O Lord art our Father our Redeemer thy name is from euerlasting The third thing yet remaineth which is to shew 3 Reasons wherfore wee are to pray vnto Go and to none other wherefore we ought to make our praiers vnto God and to him alone The reasons are these First It is Gods commandement bidding vs to call vpon him and none other i Psal 50. 15. Call vpon me saith the Lord in the day of trouble 1 God commandeth vs. Secondly we haue not onely Gods commandement bidding vs call
vpon him but we haue also his promise for audience if we call vpon him in our trouble he hath 2 God promiseth to heare vs promised to heare vs and to deliuer vs out of trouble So hath the Lord said k Psal 50. 15. Call vpon me in the day of trouble I will deliuer thee saith the Lord as if he had said goe to none other in the time of thy trouble neither seeke thou helpe and deliuerance from any other but in the day of thy trouble come vnto me seeke vnto me cry and call vpon me and I will deliuer thee for there is none besides me that can deliuer thee out of thy trouble The Lord our God is not like the Gods of the heathen which haue l Psal 115. 6. eares and heare not hee is not like to Baal vpon whom his Prophets m 1 Kin. 18. 26. called from morning euen vntil noone saying O Baal heare vs but there was no voice nor any that answered To whom Elijah the Prophet of the Lord said in derision of their God Baal Cry alowd for hee is n Vers 27. a God either he is talking or pursuing or he is in a iourney or peraduenture he sleepeth and must be awaked But so is not our God whom we worship for our God is in heauen beholdeth the things on earth he made the eare and he heareth he is neither busie in talking nor pursuing his enemies nor in his iourney nor yet sleeping for o Psal 121. 4. he that keepeth Israel neither slumbreth nor sleepeth as saith the Psalmist but the p Psal 34. 15. eyes of the Lord are vpon the righteous and his eares are open to their cry Thirdly we are sure that the Lord our God is both able 3 God is both able and willing to heare vs. and also willing to heare vs able for q Psal 94. 9. he that planted the eare shall he not heare and willing for r Psal 145. 18. the Lord is nigh to all that call vpon him to all that call vpon him in truth Wherefore I conclude that we are to make our prayers to none other in heauen or in earth but to God and to him alone Vse This serues to reprooue those who make praiers to Against those which make prayers vnto Saints Reasons not to pray vnto Saints For Saints departed vse their mediation to God for helpe in trouble For First it hath beene prooued before that God hath commanded vs to call vpon him in the day of trouble but we haue no commandement in all the Scripture that enioynes vs to pray to any Saint not to S. Peter nor to 1 It s not commanded S. Paul nor to the Virgin Marie for that Å¿ Luke 1. 28. Aue haile Marie c. is no praier but a salutation of the Angell It is no forme of praier for vs to vse to the Virgin but it was a salutation of the Angell Gabriel whom the Lord sent to doe a message to the Virgin Marie and therefore not to be vsed of vs as a prayer And seeing that we haue no warrant in the word of God to pray vnto Saints it is a bold and rash presumption for vs to pray vnto any Saint whatsoeuer though it were to the Virgin Mary There were certaine in the dayes of Epiphanius who adored the Virgin Marie and offered vnto her But Epiphanius iudgeth them as heretiks and confuteth them saying t Reuera virgo erat ipsa virgo honorata sed non ad adorationem nobis data verum ipsa adorans â—um qui eâ— ipsa carâ—e genitus de calis vero è sinâ—â— patris venerat Epiph. coâ— Collyridian The Virgin indeed was a Virgin and honoured but was not giuen to vs to be adored but she her selfe did adore him which tooke flesh of her but came from heauen from his fathers bosome And so we acknowledge the Virgin is to be honoured but not to bee worshipped and adored and therefore no prayer to be made vnto her Secondly It hath beene prooued that if we pray vnto 2 Wee haue no promise of helpe from any Saint to God he promiseth to heare vs and to deliuer vs but we haue no promise in the word of God that any of the Saints no not the Virgin Marie her selfe will or can helpe and deliuer vs in the time of our trouble Thirdly the Saints departed doe not know our particular 3 The Saints departed doe not know our particular wants wants neither doe they hearken and attend to the praiers of particular men as it is manifest by the praier of the people of God in Esay saying u Isa 63. 16. Doubtlesse thou art our Father though Abraham be ignorant of vs and Israel acknowledge vs not thou O Lord art our Father our Redeemer thy name is from euerlasting Heere the people pray not to Abraham nor to Isaak nor to Iacob but to the Lord and the reason is because they are sure that the Lord heareth them and remembreth them though Abraham and Israel that were dead were ignorant of them and acknowledged them not It is manifest then that Abraham and Isaak and Iacob that Peter Paul and the Virgin Marie and all the Saints departed though they be Saints in glory yet because they are but Saints and not Gods they are ignorant of vs they know not our particular wants and distresses and it is onely the Lord that is our Father and remembreth vs and heareth and helpeth vs in our trouble and therefore we are not to pray either to Abraham or to any of the Saints but onely to the Lord our God our Father and our Redeemer Fourthly we cannot pray vnto Saints but wee must 4 To pray to Saints is to belieue in them to put trust confidence in them beleeue in them according to that saying of the Apostle o How shall they call on him in whom they haue not beleeued Where S. Paul giueth vs to vnderstand that before we can call vpon the Lord wee must first belieue in him and so for Saints if wee call vpon Saints and x Rom. 10. 14. pray vnto them to helpe vs in our trouble we must first belieue in them wee must put trust and confidence in them that they can helpe vs. Now this is contrarie to the truth of Gods word for wee are to belieue in none saue onely in God neither ought wee to put our trust and confidence in any saue onely in the Lord our God But they that maintaine and vse prayer to the Saints Obiect make this defence for themselues We say they pray to Saints vsing them as Mediatours to God because wee acknowledge our selues to bee farre vnworthy to come directly vnto God but haue accesse vnto God by the mediation of Saints To which I answere Answ First here is feare where no feare is Are wee afraid to come vnto God to call vpon his name Behold hee biddeth vs call
vpon him y Psal 50. 15. Call vpon mee in the day of trouble And the Apostle bids vs z Heb. 4. 16. come boldly vnto the throne of grace Secondly I confesse that by reason of our vnworthinesse we haue need of a mediatour to make intercession for vs but what Mâ—diatour Not any of the Saints of God but onely the mediation of the Sonne of God For the Apostle saith a 1 Tim. 2. 5. There is one God one Mediatour betweene God and men the man Christ Iesus And Christ Iesus is the mediatour not onely of Redemption but also of Intercession as S. Paul also saith b Rom. 8. 34. It is Christ that dyed yea rather that is risen againe who is euen at the right hand of God who also maketh intercession for vs. And Christ himselfe saith c Ioh. 16. 23. Whatsoeuer ye shall aske the Father in my name he will giue it you S. Paul saith that Christ is our Mediatour and he that maketh intercession for vs. And Christ himselfe will haue vs to pray vnto the Father in his name promising that whatsoeuer wee shall aske the Father in his name he will giue it vs he saith not whatsoeuer ye shall aske the Father in the name of S. Peter or S. Paul or in the name of the Virgin Marie he will giue it you but in my name that is in the name of Christ Iesus Thirdly the ancient Fathers of the Church doe not approoue of the mediation of Saints S. Chrysostome saith Aâ—que homines si qu â—ndo exorare oportet â—anitoribus prius occurâ—ere câ—nucnit parasitisque histrionibusque suadere c. In Deo nihil est tale Sine mediatore exorabilis est Chrys de paenit Hom. 4. If a man haue a suâ—e to great men hee must first meete with the Porters and come in by their leaue then hee must speake his followers â—â—ire c. In God there is no such thing he will be entreated without a mediatour And S. Ambrose saith e Ideo ad Regem per tribunos aut comites itur quia homo vtique est rex c. Ad DeuÌ„ autem quem vtique nihiâ— lateâ— omnium enim merita nouit promerendum suffragatore non opuâ— est sed mente deuota Amb. in Rom. 1. We goe vnto the King by mediation of his Officers his Lords and Nobles because the King is but a man c. But he that commeth vnto God who knoweth all things and nothing is hid from him hath no neede of any one to speake for him to doe him a pleasure but onely a deuoute minde To conclude seing that the dead are ignorant of vs and our affaires seeing that the dead know not what the liuing doe and seeing that it is altogether vncertaine and doubtfull whether the Saints departed heare vs and that it is most certaine and without all doubt that the Lord our God heareth vs and knoweth what things we haue need of Why then should we pray vnto Saints And wherefore is it that men will bee so blinded to choose rather that which is vncertaine then to hold fast and sticke to that which is certaine Doubtlesse the Lord is our God and will heare vs Our Father and knoweth what things wee haue neede of Our Redeemer and will helpe and deliuer vs though Abraham be ignorant of vs and though Israel and the Saints departed acknowledge vs not CHAP. V. Shewing for whom we ought to pray and First of praying for The Liuing TO whom we ought to pray hath bene declared The third thing in regard of the persons 3 For whom we are to pray Two sorts whom prayer concerneth is for whom we are to pray And they are of two sorts for we are to pray First for our seluers 1 For our selues Twofold Secondly for others First for our selues and that either generally including 1 Generally others as when we pray Our father Giue vs and forgiue vs c or a Mat. 6. 9. 11. 12. Particularly in regard of our owne priuate wants or dangers either of body or soule as Dauid praieth 2 Particularly b Psal 69. 1. Saue me ô God c Psal 51. 1. haue mercy vpon me ô God And as the penitent publicane praieth d Luk. 18. 13. God be mercifull to me a sinner Secondly for others which praiers for others are 2 For others properly called e 1 Tim. 2. 1. Intercessions and these Intercessions or praiers made in the behalfe of others I consider two waye Twofold First affirmatiuely in regard of the liuing for whom 1 For the liuing we are to pray Secondly negatiuely in regard of the dead for whom we are not to pray Twofold First we are to pray for the liuing and that either 1 Generally For all Generally for all or Particularly for some certaine persons For the First We are to make praiers for all which the Apostle exhorteth vnto saying f 1 Tim. 2. 1. I exhort therefore that first of all supplications praiers intercessions and giuing of thanks be made for all men What must we pray for all men for wicked and vngodly men yea for all for all of all sorts for wicked Quest bad men as long as there is any hope of their amendment Answ An ancient Father demands wherefore the Apostle would haue vs to pray for all men seeing that there are so many wicked and vngodâ—y men on the face of the earth And he answereth himselfe saying g Forsitan aliqua fiet eorum mutatio Chrys aâ— pop Antio Hom. 69. It may be they may be changed and altered from their euilâ— course of life They that are now bad may become good We are to pray for euill men then that they may be amended we are to pray for good men also that they may be bettered and for those that are amended and bettered that they may perseuere and continue in their goodnesse But the Lord forbids Ieremie the prophet to pray for Obiect the people h Jer. 11. 14. Pray not thou for this people neither lift vp a cry or prayer for them for I will not heare them c. And S. Iohn saith i 1 John 5. 16. If any man see his brother sinne a sinne which is not vnto death be shall aske he shall giue him life for them that sinne not vnto death there is a sinne vnto death I doe not say that he shall pray for it I answere we may and ought Answ to pray for all men except they be knowne to be such rebellious and obstinate sinners as those were for which Ieremie must not pray namely such as were obdurate and whose hearts were hardned that they would not returne Or if they be not such who through Apostasie fall away wholy from God and the knowne truth and so of Christian professours become professed aduersarieâ— to the truth for which S. Iohn will not haue vs to pray because they sinne
vnto death In a word then we are to pray for all men as Saint Paul exhorteth vs yea were they neuer so wicked as long as there is any hope of their amendement and as long as they 2 In particular for diuers sorts of people doe not sinne vnto death Thus in generall we are to pray for all Secondly we are to pray in particular for diuerse 1 For kings and all that are in authoritie sorts of persons and people First for Kings for rulers and gouernours of the land for Magistrates and for all that are in authoritie This the Apostle teacheth vs laying k 1. Tim. 2. 1. 2. I exhort therefore that first of all supplications prayers intercessions and giuing of thankes be made for all men for Kings and for all that are in authoritie And there 's great reason to perswade vs to pray for For Kings and for all that are in authoritie for First Gods word bindes vs thereunto As is manifest Gods word commandeth so in S. Paules exhortation formerly mentioned Secondly By the King and through the good rulers 2 By the King and good Rulers we receiue much good and gouernours of the Land we receiue much good By the King we haue peace and quietnesse in our Land By the King we enioy the inestimable benefit of the Gospell in our coasts By the rulers of the Land and those that are in authoritie we haue the execution of good lawes and by them transgressors of the Law are punished and by their punishments others are warned so that quiet minded men may walke in their callings without feare and lead a quiet and peaceable life in all godlinesse and honestie First then we are to pray for Kings and for all that are in authoritie Secondly we are to pray for the Citie the towne and 2 For the Cittie and place of our dwelling place where we inhabite and dwell as the captiue Iewes liuing in Babylon were commanded to doe l Jere. 29. 7. Secke the peace of the citie whither I haue caused you to be caried away captiue and pray vnto the Lord for it for in the peace thereof shall ye haue peace The Iewes at this time were in a strange Land in bondage to another Nation and yet the Lord appointeth them to pray for the good and prosperous estate of the citie where they dwelt Thirdly we are all bound to pray for the state of the 3 For the church of God Church of God militant here on earth this is Dauids exhortation m Psal 122. 6. pray for the peace of Ierusalem they shall prosper that loue thee And Dauid himselfe prayeth saying n Psal 51. 18. Doe good vnto Sion Fourthly we are bound to pray for all that are in need in want and distresse in affliction and miserie in sicknesse or paine in perfecution or tentation When S. For all that are afflicted Peter was in affliction and distresse when he was persecuted and cast into Prison o Act. 12. 5. Prayer was made without ceasing of the Church vnto God for him And Saint Iames teacheth vs to pray for the sicke and diseased p Iam. 5. 14. 15. 16. Is any sicke among you Let him call for the Elders of the Church and let them pray ouer him anointing him with oyle in the name of the Lord and the Prayer of faith shall saue the sicke and the Lord shall raise him vp and againe he saith pray one for another that ye may be healed Lastly we are bound to pray for our enemies this our 5 For our enenemies Sauiour Christ teacheth vs saying q Mat. 5. 44. loue your enemies blesse them that curse you doe good to them that hate you and pray for them which despitefully vse you and persecute you and this is not onely the precept of our Sauiour Christ but also his practise for at his passion and suffering he prayed saying r Luk. 23. 34. father forgiue them So doth St Steuen pray for his persecutours saying Å¿ Act. 7. 60. Lord lay not this sinne to their charge The consideration of this that we are to pray for others Vse 1 and chiefly for Kings and those that are in authoritie To pray for the Kings Maiestie with a stee heart and willing minde may teach vs that it is our bounden dutie with an open heart with a willing mind and free voice to pray vnto God for our Soueraigne Lord the KING for the most Noble and Illustrious PRINCE and Princely progenie The captiue Iewes obtaine licence of King Darius to goe to Ierusalem and to build the house oâ— God that they might offer sacrifices vnto the God of Heauen t Ezr. 6. 10. and pray for the life of the King and of his sonnes In Turtullian's time the Christians were slanderously reproached that they did not houour the Emperour but were enemies to the State to which the Father making an Apologie for the Christians answereth shewing that Christians did pray for the Emperours for they u Vitam illâ—â— prolixam impâ—rtum securum dâ—mum tutam exercitus fortes senatum fidelem populum probum c. precantes Tertul. Apolog. prayed that God would giue them a long life a secure Empire a safe house strong armies a faithfull Senate a good People c. Now these Kings and Emperours were heathenish and persecutours of Christians and yet they prayed for them how much more then are we O England bound to prayse the God of Heauen for giuing vs so wise so learned so religious a King so powerfull a defender of the Faith and so great a maintainer of the Gospell of Christ And we are not onely bound to blesse and praise God for the manifold blessings wherewith the Lord our God blesseth vs in our Soueraigne Lord the King but also to pray earnestly vnto the Lord for the preseruation and prosperitie of our King that in his safetie we may haue safetie in his prosperitie we may haue prosperitie and in his peace we may haue peace Secondly whereas we are bound as hath bin prooued Vse 2 to pray for the whole Church and any in distresse Against those that will not pray for their enemies for all men yea for our enemies this serues to reproue those who although it may be they may pray for their friends yet beare such a grudge and hatred to their enemies that they will in no case be perswaded to pray for them But consider ô man whosoeuer thou art that canst not pray for thine enemies Christ commandeth thee to pray for thine enemies obey him Yea Christ himselfe prayed for his enemies to giue thee an example of praying for thine enemies imitate thou him Or if thou thinkest it hard to imitate Christ the Lord in a matter so hard to flesh and bloud then imitate Steuen the seruant of Christ who imitated his Lord and Maister Christ in praying for his enemies For as Christ said concerning his enemies Father forgiue
them so Steuen said concerning his enemies Lord lay not this sinne to their charge x Mat. 5. 46. If ye loue them which loue you what reward haue you Doe not euen the Publicans the same It 's a small matter for a man to loue one that loueth him againe and to wish well to him that wisheth well to him againe this verie Publicanes can doe any man may doe this But he is a worthie Christian he is a good man indeede that can loue his enemies that can wish well to him that wisheth no good to him againe and that can pray for his enemies such men are rare on earth few such are to bee found and yet we ought so to striue against our inward corruptions against our anger and hatred and desire of reuenge that we might both forgiue our enemies and pray for our enemies if we will be the followers of Christ and the children of our heauenly Father CHAP. VI. Of praying for the dead HItherto hath beene shewed that we are to pray 2 Not for the dead And Therein three things for the liuing It remaineth in the second place to entreate of Prayer for the dead And therein I will shew First how the present Romish Church holdeth and maintaineth Prayer for the dead Secondly I will declare in what sence the auncient Fathers haue mentioned and they themselues somtimes vsed Prayer for the dead Thirdly I will vse reasons to disswade all men from praying for the dead as the Romists doe For the first a Bellarm. de Purgator Cardinall Bellarmine giueth vs a cleare 1 How the present Romish Church holdeth and maintaineth Prayer for the dead light to know how in what sence the present Romish Church holdeth and maintaineth Prayer for the dead for he tells vs that there are three places of receptacle Heauen Hell and Purgatorie besides his faigned Limbus for three sorts of people departing hence that is to say the iust and righteous ones the wicked and vngod ly and they that are of a middle sort beleeuers but yet such as are not throughly cleansed from their sinnes As for the iust and righteous he doubts not but their soules goe straight to Paradise to Heauen as the soules of the Apostles Martyrs c. As for the wicked and vngodly impenitent sinners and Infidels hee maketh no question of them but that they goe downe to Hell neuer to be deliuered All the question is of the third sort those of the middle sort which are neither very good nor very euill but such as die in their veniall sinnes or haue not satisfied for the temporall punishment of their mortall sinnes and therefore such must be cast into the fire of Purgatorie to purge them more from their sins and as it were to scoure away their drosse till they haue satisfied the iustice of God partly by their owne sufferings and partly by the prayers fastings almesdeeds of others and such like This is the Faith of the present Romane Church concerning Prayer for the dead so that the praiers of the Romists which they make for the dead are chiefely intended for the soules of their friends in Purgatorie that thereby they may procure some mitigation of their paines and bring as they imagine some ease to their tormented soules The second thing concerning Prayer for the dead is 2 In what sence the auncient Fathers haue mentioned sometimes vsed prayer for the dead to shew in what sence the auncient Fathers haue mentioned in their writings and sometimes vsed themselues Praier for the dead Diuerse iudicious and learned b D. Mort. in his Protest Appeale l. 2. c. 8. Lanch de natura Dei l. 4. c. 4. Perk problâ—m â—itul prâ—s promort Diuines consent in this that the auncient Orthodoxall Fathers neuer vsed or spake of Prayers for the dead to the end that they might haue remission of their sinnes after this life that they might be purged from their sinnes or be deliuered from the paines of Purgatorie but the Prayers made for the dead in auncient time were for other ends and chiefely they were either prayses and thankesgiuings to God for their departure out of this miserable sinfull and wretched life and forgiuing them eternall life in the heauens or else they were Prayers made in regard of the Resurrection of their bodies that the Lord would send them a speedie and ioyful Resurrection and these Prayers which were made for their friends departed were not made in regard of any miserie of the present state of their soules but for the glorifiing of their bodies in the Resurrection of the iust that then their glory might be encreased and that they might receiue fullnesse of glorie both in their bodies and in their soules And this is not a meere opinion and bare coniecture but this is according to sound iudgement gathered from the writings of the Fathers themselues St Ambrose prayeth for the Emperour Theodosius after his death saying c Darequiem perfectam seruo tuo Theodosiâ— requiem quam praeparasti sanctis tuis Amb. orat funeb de obit The dos Giue perfect rest to thy seruant Theodosius euen that rest which thou hast prepared for thy Saints Thus he prayeth and yet afterwards saith d Manet in lumine Theodosius sanctorum caetibus gloriatur ibid. Theodosius is in light and is glorified amongst the company of the Saints So St c Lib Confess Austine prayeth for his Mother being dead and yet is perswaded that the Lord hath heard him and granted his request and that shee is in glorie So Eusebius reporteth that f Preces pro auima Imperatoris Deo fundebant Euseb de vita Constant l. 4. cap. 71. Prayers were made for Constantine the Christian-Emperour after his death which prayers were but either thankesgiuings lauding and praising God for deliuering him out of this miserable life crowning him with glorie in the heauens or prayers for the fulnesse of glorie in the Resurrection of the iust and they did not pray for any ease to his soule from the flames of Purgatorie for as the same Author reporteth g Omnes beatum Imperatorem acceptumque Deo praedicabant ibid. c. 69. all men did say that the Emperour was blessed and accepted of God It is manifest then by these Fathers that the custome of the auncient Church of God in praying for the dead was not to procure ease to bring refreshing to their soules in Purgatorie or to deliuer them out of Purgatorie seeing that they acknowledge that their friends for whom they prayed were in light were in glorie and were blessed 3 Reasons wherfore we are not to pray for the dead as the Papists doe at this day In the third place I yeeld these reasons wherefore we are not to pray for the dead as the Romists vse Prayer for the dead at this day First The Scripture acknowledgeth but two places as receptacles for the soules of men after this life Heauen and Hell
either to be with h Diues in hell torments 1 The Scripture acknowledgeth but two places after this life or with Lazarus in Abrahams bosome that is in ioy and felicity now they that are in heauen are in so great ioyes alreadie that they cannot be bettered till the day of the resurrection when they shall haue fulnesse of glory both in bodie and soule and they that are in hell cannot by h Luk. 16. 22. 23 any prayers be deliuered thence as Abraham tells Diues i Ver. 26. betweene vs and you there is a great gulfe fixed so that they which would passe from hence to you cannot neither can they passe to vs that would come from thence From Hell there is no redemption Secondly whereas the Romish Church teacheth and 2 All the faithfull and true beleeuers are cleansed from their sinnes in this life holdeth that they that are cast into Purgatorie are of the faithfull sort beleeuers the Scripture prooueth that all the faithfull all true beleeuers are washed and cleansed from their sinnes in this life and are therefore blessed after this life For S Iohn saith k 1. Ioh. 1. 7. the bloud of Iesus Christ his Sonne cleanseth vs from all sinne St Paul saith l Rom. 8. 1. there is no condemnation to them which are in Christ Iesus Christ himselfe saith m Ioh. 5. 24. He that heareth my word and beleeueth on him that sent me hath euerlasting life and shall not come into condemnation but is passed from death vnto life And a voice from heauen saith vnto Iohn n Reu. 14. 13. Write blessed are the dead which die in the Lord from henceforth yea saith the Spirit that they may rest from their labours and their workes doe follow them Now seeing that the state of the faithfull beleeuers is such that they are cleansed and purified from their sinnes in the bloud of Christ seeing there is no condemnation to them that are in Christ seeing they that beleeue in Christ shall not come into condemnation but passe from death to life and seeing that all the faithfull are blessed when they die and their workes follow them that is they haue the reward of their workes then it is euident that they goe not to any place of torment before they come to heauen but vpon their dissolution they ascend to heauen and are with Christ 3 The canonicall Scripture doth not mention prayer for the dead Thirdly the Canonicall Scripture doth not so much as mention Prayer for the dead no not in those places where there is mention of sacrifices and prayer yea mention of the death of the righteous but rather the contrarie S. Paul to the Thessalonians saith o 1. Thes 4. 13. I would not haue you to be ignorant brethren concerning them which are asleepe that ye sorrow not euen as other which haue no hope Where the Apostle giueth vs to vnderstand that if our friends departed were in any place of torment if they were in paine and miserie then indeed we had cause to sorrow and mourne to pray and to doe any thing that might procure them ease but saith the Apostle I would not haue you to sorrow as men without hope as if he had said If you haue hope that your friends departed are at rest haue ease and shall rise againe to glorie why then doe you sorrow for them as they that haue no hope either of their present rest or future Resurrection to glorie you should rather reioyce for that they are at rest Fourthly though it cannot be denied but that Prayer 4 Prayer for the dead though it be auncient yet is it neither Apostolicall nor yet vsed by the most auncient orthodoxall Fathers of the Church as it is by the Romists at this day for the dead is an auncient custome long vsed in the Church yet notwithstanding I say First that it commeth short of that antiquitie to be an Apostolicall doctrine For before p Tertul. de coro mil. Turtullians time there 's little or no mention of Prayer for the dead and he himselfe acknowledgeth that it hath no firme foundation in the Scriptures but onely from Tradition and custome Secondly the auncient Fathers did not vse Prayer for the dead as the Romish Church doth vse it at this day namely for the easing of soules in Purgatorie and to deliuer them from thence but for other ends as hath bin sufficiently declared before And the auncient Fathers if they be rightly vnderstood doe nothing at all confirme the doctrine of the present Romish Church concerning their manner of praying for the dead The consideration hereof serues Vse 1 First to reproue those who when they speake of their Against those that pray for mercie to the soules of their friends departed friend departed pray that God would haue mercie on their soules for although the Prayers of the auncient Church for the soules of the dead might receiue some tollerable interpretation before Purgatory was beleeued yet now since that the Romish Church hath deuised a Purgatorie and that it is held amongst them as an article of faith it is dangerous to make such a Prayer For this kinde of Prayer that God would haue mercy on his soule howsoeuer it may demonstrate the affection of him that prayeth for his friend departed yet may it be offensiue two wayes First by taking Gods name in vaine through a too frequent and common vsing of it in ordinarie communication as the manner of some is Secondly by an opinion of supposing his friend to be in Purgatorie for in praying for mercie to his soule hee supposeth or at least breeds an opinion in the mindes of the hearers that he doth suppose that the soule of his friend departed is in the paines of Purgatorie and hath neede of mercie to be shewed to his soule whereas it is certaine that the faithfull departed out of this life haue obtained mercie before they yeeld vp the Ghost and they are purged cleansed from their sins in the bloud of Iesus Christ Secondly hence we learne that although it be vnlawfull Vse 2 to pray for any one departed in particular for his It is no superstition to laud and praise God for the departure of our Christian friends ease in or deliuerie out of Purgatorie yet it is no superstition to laud and prayse God for the departure of our Christian friends out of the miseries of this mortall life nor yet to wish to vs and them in generall the hastning of Christ's second comming to iudgement that we with them and they with vs may haue a glorious Resurrection and enioy perfect blessednesse both in bodie and soule For q Perk. Cathol reform de Purgator this is included in that Petition r Mat. 6. 10. Thy kingdome come And this is that sweete and pleasant voice of the Bridegroome Christ Iesus and of the Bride the spouse of Christ the Church of God and euery faithfull soule Å¿
Reu. 22. 20. Surely I come quickly Amen Euenso come Lord Iesus CHAP. VII Of the matter of Prayer shewing for what things wee are to pray HAuing entreated of the persons whom Prayer 4 The subiect matter of Praier Two-fold doth concerne the next which is the fourth thâ—ng in the Treatise of Praier is the subiect matter of prayer and it is two-fold for it is concerning such things for which we are either To pray to God or To praise God For the Scripture as it teacheth vs how they ought to be qualified that doe pray and directeth vs both to whom we must pray and for whom so also it sheweth vs for what we are to pray as also how to praise God for blessings and benefits receiued First of the things for which we are to pray and they 1 Things for which we are to pray Two-fold are to be considered either Generally or Particularly First in generall we are to pray for lawfull things for 1 In generall for lawfull things such things as we may lawfully request at Gods hands S. Iames hath this saying a Iam. 4. 3. For we may pray amisse Two wayes Ye aske and receaue not because ye aske amisse by which words of the Apostle it is euident that a man may pray and pray amisse and a man may aske amisse two manner of wayes First When hee asketh and praieth for vnlawfull things Secondly When hee asketh and praieth for lawfull things but vnlawfully and after an vnlawfull manner First they aske and pray amisse who aske and pray 1 Asking vnlawfull things for vnlawfull things As did the Israelites in asking them a King they come to Samuel and say vnto him b 1 Sam. 8. 5. Make vs a King to iudge vs like all the Nations But it 's said c Verse 6. the thing displeased Samuel And its further said that Samuel praied vnto the Lord concerning this matter and the answer of the Lord was this d Vâ—rse 7. Hearken vnto the voice of the people in all that they shall say vnto thee for they haue not reiected thee but they haue reiected mee that I should not raigne ouer them They made a petition for a King to rule ouer them when as the Lord God was their King But their request was vnlawfull and displeasing vnto the Lord. Such an vnlawfull request was that which the mother of Zebedees children made vnto Christ saying e Mat. 20. 20. 21 Grant that these my two sonnes may sit the one on thy right hand and the other on the left in thy Kingdome How vnlawful this request was may be gathered from the answer of Christ f Verse 22. Ye know not what ye aske First then we may aske amisse asking vnlawfull things Secondly wee may aske lawfull things and yet aske 2 Asking lawfull things vnlawfully Two wayes vnlawfully after an vnlawfull manner and so aske amisse and that two wayes First in not asking according to the will of God S. Iohn saith g 1 Ioh. 5. 14. This is the confidence that we haue in him that if we aske any thing according to his will he heareth vs. In 1 Not asking according to the will of God our prayers we are not to consider so much what we desire and what wee would haue granted vs as whether that which we desire be a thing wel-pleasing vnto God and be according to his will Secondly we may aske lawfull things vnlawfully and 2 Asking good things to an euill end so aske amisse asking good things to an euill end As when men pray for goods and substance aske wealth and riches to waste and consume with riotous liuing Of this S. Iames saith h Iames 3. 4. Ye aske and receaue not because ye aske amisse that ye may consume it vpon your lusts And this of the things which we are to pray for in generall Secondly in particular the things which wee are to 2 In particular pray for are of two sorts For First we are to pray against euill things Two-fold Secondly for the obtaining of good things Both which are set downe by the Apostle S. Paul to Timothy saying i 1 Tim. 2. 1. I exhort therefore that first of all supplications praiers c. be made the first is expressed in the word supplications the later in the word prayers For the first Supplications are such praiers as are made 1 Supplications Against euill things Two-fold against euills which either doe or may befall vs. And these Supplications stand in these two things First that we may be freed from the euill of our former sinnes Secondly that we may deliuered from the euill of the punishment for sinne First Supplications made against the euill of sinne are 1 Against the euill of sinne those praiers which we make to moue the Lord through the humble acknowledgement and confession of our sinnes to be mercifull vnto vs to forgiue vs our sinnes to pardon our offences and to remoue our sinnes from vs. So our Sauiour Christ teacheth vs to pray k Math. 6. 12. forgiue vs our trespasses For the second kinde of Supplications which are made 2 Against the euill of punishment Three-fold against the euill of the punishment for sinne these are three-fold For either we pray that the euill may be auerted and turned away from vs before it fall or that it may be remooued and taken away or that it may bee mittigated and asswaged First in regard of euils that may befall vs wee may 1 To turne away euils and ought to make supplications that the Lord would of his mercy auert and turne them away from vs. For so our Sauiour Christ himselfe praieth l Math. 26. 39. O my Father if it be possible let this cup passe from me Secondly concerning euils that are fallen vpon vs 2 To remooue euils we may make supplications that the Lord of his mercy would remooue them and take them away from vs and that he would deliuer vs out of our trouble as Dauid in his sicknesse prayeth m Psal 6. 2. O Lord heale me for my bones are vexed And againe he prayeth n Psal 25. 22. Redeeme Israel O God out of all his troubles Thirdly concerning euils of punishment afflictions 3 To mitigate asswage euils we may make supplications that the Lord would mittigate and asswage them so Iob supplicates some ease and some mittigation of his paine saying o Joh 7. 19. How long wilt thou not depart from me nor let me alone till I swallow downe my spettle And this of Supplications The second sort of Prayers are made for the obtaining 2 Prayers forthe obtaining of good things of good things and they are called petitions precations requests and by a generall name Prayers which are such praiers whereby we doe beseech and entreate the Lord to bestow some good thing vpon vs either some temporall blessing for this present life or some grace needfull
for our soules health or an eternall blessing for the life to come As when wee pray for foode and rayment and things needfull for the preseruation of this life when we pray for repentance for faith hope and charity for patience humility c. When we pray for the enlarging of Christs kingdome for increase of Rules in praying for temporall and spirituall things grace and eternall life Concerning which these rules are to be held First Spirituall and heauenly things may be prayed 1 Spirituall things are to be prayed for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simply temporall things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with condition for and asked at Gods hands simply absolutely and without condition but corporall blessings and temporall benefits must be asked and prayed for in respect and regard of something else and conditionally namely if God will and if it be good and profitable for vs. So the Leper prayed p Math. 8. 2. Lord if thou wilt thou canst make me cleane I know Lord thou canst make mee cleane if it be thy will so to doe 2 In temporall things we must be content with things necessary not â—â—auing superfluity but in spirituall things we are not limitted Secondly concerning temporall things we must not pray for superfluitie but onely for things necessary so Agur prayeth q Prou. 30. 8. Giue me neither pouerty nor riches feed me with foode conuenient for mee But in spirituall things there 's neither condition nor limitation For we may pray that we may r Colos 1. 10. increase in the knowledge of God that we may Å¿ 1 Thes 4. 1. abound more and more in grace and goodnesse and that we may be t Phil. 1. 11. filled with the fruites of righteousnesse This is profitable for our information in the matter of Prayer and that First to discerne aright what manner of prayers wee Vse make whether they bee supplications or petitions whether 1 To discerne what manner of prayers we make they be prayers and requests made against euils to be auerted remoued or mittigated or whether they be prayers made for the obtaining of any blessing and benefit either for soule or body that so wee may haue a feeling and vnderstanding of what we pray for Secondly to consider well with our selues before we 2 To consider whether the things that we pray for be lawfull pray what things we pray for whether they be things lawfull or vnlawfull whether they be pleasing or displeasing vnto God and whether they be agreeable to the will of God or not Thirdly that we discerne put difference betweene 3 To put difference between temporall blessings and spiriâ—all graces temporall blessings and spirituall graces If wee craue temporall things not to bee greedy of to much but to be content with things necessary and to referre the successe of obtaining the things we desire to Gods will because he knoweth better what is good for vs then wee our selues And for spirituall graces to craue them absolutely for gifts of grace are absolutely necessary to saluation CHAP. VIII Of Thankesgiuing WHat wee are to pray for hath beene shewed The second thing in the matter of 2 Thanksgiuing and praising God for his benefits Prayer is of praising God and giuing him thankes for the benefits receiued Which kind of pâ—ayers the Apostle calleth giuing of thankes or thankesgiuing a 1 Tim. 2. 1. I exhort saith hee that first of all supplications prayers intercessions and giuing of thankes be made for all men Now concerning Thankesgiuing I will shew First how many wayes wee may and are bound to giue God thankes and praise Therein two things Secondly the reasons which may moue and perswade vs to thankesgiuing For the first Thankesgiuing is three fold Or three 1 How many wayes we may praise God Three wayes manner of waies we may and ought to shew our thankefulnesse vnto God The first is with the heart 2 with the tongue 3 by our deeds First Wee are to shew our thankefulnesse vnto God 1 With the heart with the heart we must praise God with our heart and with all our heart with our soule and all that is within vs so Dauid teacheth vs by his owne example saying b Psal 86. 12. I will praise thee O Lord my God with all my heart And againe c Psal 103. 1. Blesse the Lord O my soule and all that is within me blesse his holy name Secondly We are to blesse and praise God with the 2 With the tongue tongue and mouth our lips must shew forth his praise our mouth must be filled with his praise our tongue must sing of his praise When the Lord had brought the children of Israel through the red sea on dry ground and had ouerthrowen the Aegiptians in the midst of the sea d Exod. 15. 1. Then sang Moses and the children of Israel a song of thankesgiuing vnto the Lord. So e Iudg. 5. 1. 2. Deborah and Barak sang a song of thankesgiuing Praising God for their deliuerance from Sisera And Dauid often in his Psalmes praiseth God and stirreth vp others to praise God for blessings and for deliuerances For this cause praises and thanksgiuings are called by the Prophet Hosea f Hos 14. 2. The calues of our lips Signifying thereby that the Lord our God is more delighted with the sacrifice of praise and thanksgiuing then with the killing of oxen or shedding the bloud of Calues Thirdly there is a thanksgiuing to God and a prayfing 3 By our deeds and workes of God by our deedes and workes Our very life conuersation may bring praise and glory to Gods name according to that saying of our Sauiour Christ g Math. 5. 16. Let your light so shine before men that they may see your good workes and glorifie your father which is in heauen And this praising and glorifying of God by our deedes and workes is twofold First by our good workes holy life and godly conuersation Twofold we edefie others we incite and stirre vp others 1 Edifying others and prouoking them to doe good by our good example to goodnesse our good example prouokes and drawes on others to doe good to the praise and glory of God this was the commendation of the Church of Corinth for their forwardnesse in contributing to the necessity of the distressed Saints for the Apostle saith h 2 Cor. 9 2. Your zeale hath prouoked very many Secondly they that liue well are an example of vertue 2 Our godly life is a meanes to conuert the wicked and being conuerted to glorifie God and goodnesse to them that are vitious and wicked and as yet vnconuerted the godly life of the righteous is as a light shining vnto them that walke in the waies of wickednesse to prouoke them if at any time God would open their eies that they might turne from darknesse to light and from Sathan to God Wherefore S.
cleansed hath his prayse for that perceiuing himselfe healed hee c Luk. 17. 15. 16 turned backe and with a lowd voice glorified God and fell downe on his face at his feete giuing him thankes But the other nine which returned not to giue God thankes are iustly reprooued by our Sauiour d Ver. 17. were there not tenne cleansed but where are the nine Certainly if we doe well waigh and seriously consider the great blessings and vnspeakeable benefits of almightie God towards vs sinfull men there is none but onely a verie vnthankfull man that will not be mooued with heart and voice to prayse God and to expresse his thankfulnesse by holy obedience in his life and conuersation for we cannot but confesse that the Lord did at the first create man in his e Gen. 1. 27. owne image and when as through the sinne and transgression of our first parents we had brought vpon our selues miserie death and damnation except some remedie were found out for our restauration and saluation then f Ephe. 2 4. God who is rich in mercie for his great loue wherewith he loued vs sent vs a g Mat. 1. 21. Sauiour euen h 1. Joh. 4. 9. his onely begotten Sonne that we might liue through him And that we might haue i Rom. 3. 24. redemption through Iesus Christ which redemption was wrought by the death of Christ and the shedding of his most precious bloud as St Peter witnesseth saying k 1. Pet. 1. 18. 19. ye were not redeemed with corruptible things as siluer and gold from your vaine conuersation receiued by tradition from your fathers but with the precious bloud of Christ so great was our offence so hainous our transgression that it cost the precious bloud of Christ to redeeme our soules It is the Lord our God that first formed vs in our mothers wombe he brought vs to light he hath preserued our liues since our birth he it is that daily and yeerely prouideth for vs foode and raiment and things necessarue for this present life he it is that giueth vs health and strength of bodie he it is that hath and doth deliuer vs from many perils and dangers and preserueth vs from our enemies both corporall and spirituall yea he it is that giueth vs foode for our soules the bread of life that giueth vs habitation on earth and hath l Joh. 14. 2. prepared for vs mansions dwelling places in heauen In a word he hath giuen vs his Sonne and with him all things as saith the Apostle m Rom. 8. 42. He that spared not his owne Sonne but deliuered him vp for vs all how shall he not with him also freely giue vs all things Now what shall we render vnto the Lord for all these his benefits done vnto vs Shall we recompence him with vnthankefulnesse Shall we requite him with vndutifulnesse disobedience and rebellion And shall we reward euill for good O ingratitude nay rather let vs render him the calues of our lips Let vs take the cup of saluation and call vpon the name of the Lord and let vs offer to the Lord the sacrifice of thankesgiuing CHAP. IX Of the Time of Prayer THe fift thing in the Treatise of Prayer is concerning 5 The time of Prayer the Time of Prayer when and at what times we are to make supplications prayers intercessions and giuing of thankes vnto God The time of Prayer I consider two wayes Considered two wayes First in regard of the present day 1 in regard of the present day Secondly in regard of the present neede For the first Euery day must haue his time of Praier The Lord requireth at our hands praier euery day and I find that holy men of God religious and deuout men the seruants of the Lord haue vsed to pray often in the day some more and some lesse times in the day In the old Testament the Priests offered sacrifice twice a day morning and euening as the Lord gaue commandement a Exod. 29. 38. 39. Now this is that which thou shalt offer vpon the Altar two lambes of the first yeere day by day continually The one lambe thou shalt offer in the morning and the other lambe thou shalt offer at euen And they vsed to burne Incense twice a day morning and euening as the Lord also appointed b Exod. 30. 7. 8. And Aaron shall burne thereon sweete Incense euery morning when he dresseth the Lampes hee shall burne Incense vpon it And when Aaron lighteth the Lampes at euen he shall burne Incense vpon it Now the deuout praiers of the Saints are Incense wherefore Dauid saith c Psal 141. 2. let my Prayer be set forth before thee as Incense Yea and the people assembled themselues together to pray twice a day for thus it is said of the people in the dayes of Zacharius the Priest d Luk. 1. 9. 10. according to the custome of the Priests office his lot was to burne Incense when he went into the Temple of the Lord and the whole multitude of the people were praying without at the time of Incense Now whereas it was the custome of the Priests to offer sacrifice and to burne incense twice a day morning and euening and that the people were praying without at the time of Incense it is apparent that the people came together to pray twice a day To such diligent seruice of God the people were tyed in former times Daniel vsed to pray three times a day which he ceased not to doe no not when the decree was signed against him for euen then e Dan. 6. 10. he went into his house and his windowes being open in his chamber toward Ierusalem hee kneeled vpon his knees three times a day and prayed and gaue thankes before his God as he did aforetime Dauid also vsed to pray three times a day and he names the three set times morning and euening and at noone so he saith f Psal 55. 17. Euening and morning and at noone will I pray In the new Testament there is often mention of our Sauiour Christ's praying sometimes we find him praying early in the morning for S. Marke saith that g Mar. 1. 35. in the morning rising vp a great while before day he went out and departed into a solitarie place and there prayed Sometimes late in the euening S. Mathew saith h Mat. 14 23. when he had sent the multitudes away he went vp into a mountaine apart to pray and when the euening was come he was there alone And sometimes he spent the whole night in Prayer For S. Luke saith that i Luk. 6. 12. he went out into a mountaine to pray and continued all night in Prayer to God S. k Chry. de crando Deum l. 1. Chrysostome agreeing with these Scriptures teacheth vs a necessity of praying manietimes in the day morning and euening and all times in the day whensoeuer we receiue our meate In
the morning when we are risen before we presume to goe abroad into the Sunne-light and before we go about our busines to prayse God for preseruing vs that night past and to pray for a blessing vpon our labours and businesse that day in the euening to prayse God for his blessings all that day to commend our selues into his hands the night following and at the receiuing of our meate to prayse God that sends it vs and to pray for a blessing vpon it that it may nourish vs. And this for the time of the day that we are to make our prayers to God Secondly we are to make our prayers to God in the 2 In regard of our present neede time of neede When we are in any trouble and affliction in any griefe or heauinesse in any sorrow or sicknesse in any paine of bodie or griefe of minde when we are in any peril or danger or when we feele a want of any temporall good thing or any spirituall grace in all these and in euery of these it is a fit time to pray vnto God and to call vpon his name Dauid saith l Psal 18. 6. In my distresse I called vpon the Lord and cryed vnto my God Againe he prayeth vnto God saying m Psal 22. 11. Be not farre from me for trouble is neere for there is none to helpe When Dauid was in great trouble in grieuous distresse and had none to helpe him no man to succour and relieue him then was it a needfull time to pray to the Lord for helpe These are the times when and wherein we are bound to pray vnto God But it is obiected that these times of Prayer to pray Obiect morning and euening and at noone and to pray in the time of need are not sufficient for Prayer because Saint Luke saith n Luke 18. 1. Christ spake a parable vnto them to this end that men ought alwayes to pray and not to faint And Saint Paul exhorteth to o 1. Thes 5. 17. pray without ceasing To which I answere that the words of the Euangelist to pray alwayes Answ and of the Apostle to pray without ceasing are not so to What it is to pray alwayes and without ceasing be vnderstood as if we were bound to pray continually without any intermission for then we should doe nothing else but pray and so it would come to passe that in regard of continuall praying we should neglect the duties of our calling but to pray alwayes and without ceasing is First to pray euery day and to let no day passe ouer vs without calling vpon the name of the Lord morning and euening and at noone Secondly to pray alwayes in all time of neede alwayes when any trouble is vpon vs alwayes when we are in any manner of affliction miserie and distresse alwayes when we haue neede of any blessing to be bestowed vpon vs and alwayes when we haue receiued any blessing from the Lord to giue him thankes Thirdly to pray alwayes and to pray without ceasing is so to pray as to be constant in Prayer to be feruent in Prayer not to faint in Prayer but to continue and hold on still p Mat. 7. 7. asking seeking and knocking at the gate of mercie till the Lord doe graciously looke vpon vs heare vs and grant our requests Thus to pray is to pray alwayes and thus a man may pray alwayes and not hinder the workes of his calling Now seeing that there are appointed times of praier Vse wherein we are bound to make supplications prayers Against those that omit prayer and are negligent in calling vpon the name of the Lord. intercessions and giuing of thankes The consideration hereof serues to rebuke the world of great neglect in the dutie of Prayer omitting dayes and houres and neglecting the times of calling vpon the name of the Lord. It hath beene declared that holy and deuout men haue vsed to pray often in the day some twice a day morning and euening some thrice a day morning and euening and at noone and Christ himselfe vsed to pray often in the day time morning and euening and sometimes in the night too Yea and Heathen men haue beene diligent in the morning to offer sacrifice to their Gods Alexander as Historians report q Manè ante omnia sacrificabat first of all in the morning offered sacrifice to the Gods What a shame then is it for vs Christians if we doe not morning and euening offer spirituall sacrifice of prayers and praises vnto the true and liuing God Prayer is our best aids in trouble it is the best defence against the deuill our aduersarie it s the best meanes to driue away euill spirits in what a fearefull and dangerous case are they in then who passe ouer many mornings and many euenings manie dayes and manie nights without praying vnto God or calling vpon the name of the Lord How fearefully and how dangerously doe they lay them downe to sleepe who doe not first commend themselues into the hands of God Alas wretched man how doest thou know whether thou shalt liue tâ—ll the next morning And if thou diest that night hauing not made thy praiers vnto God nor commended thy soule to the protection and safe-keeping of the Lord thou art in danger of the euill spirits and to haue thy soule taken from thee that night Praier is said to be the r Clauis divi sera noctu key of the day and the locke of the night It is as a key to open the day vnto vs for as we cannot goe abroad in the morning without a key to open the doore so neither can we nor may we safely go abroad without prayer And it is the locke of the night for as the locke in the euening shuts vp the doores that all within the house may be in safety so payer in the euing shuts vp the day and keepes vs safe vnder the protection of the Almighty Praier then should be our first worke and our last worke euery day should beginne with prayer and end with prayer And in so doing a man might euery morning willingly rise vp from his bed and euery euening safely lye downe to sleepe yea euery day both cheerefully goe about his businesse and comfortably end his businesse CHAP. X. Of the place of Prayer and first of the publique place of prayer THe Sixt thing in the Treatise of Praier is of 6 The place of praier the place of praier Which I consider in a two-fold respect First as it is in some certaine set place Secondly as it is more generally in any place and in Twofold euery place First the place of prayer may be in some certaine set 1 In a certaine â—â—t place place And that is two-fold The one publique The other priuate Twofold First of the publique place of praier The most publique 1 The publique place of praier place of Gods worship and the most famous and glorious
place for the seruice of God was the Temple at Ierusalem For there in a more speciaâ—l manner God promised his presence as is euident by Salomons praier which he made vnto the Lord at the dedication of the Temple and by the Lords answer thereunto For Salomon praieth on this manner a 1 King 8. 28. 29. 30. Haue thou respect vnto the prayer of thy seruant and to his supplication O Lord my God to hearken vnto the cry and to the prayer which thy seruant prayeth before thee to day that thine eyes may be open towards this house night and day euen toward the place of which thou hast said my name shall be there that thou maist hearken vnto the praier which thy seruant shall make towards this place And hearken thou to the supplication of thy seruant and of thy people Israel when they shall pray towards this place and heare thou in heauen thy dwelling place and when thou hearest forgiue And the Lord graciously answered Salomon and said b 1 King 9. 3. I haue heard thy prayer and thy supplication that thou hast made before me I haue hallowed this house which thou hast built to put my Name there for euer mine eyes my heart shall be there perpetually To the Iewes this Temple that Salomon built was the place of Gods worship hither the people brought their sacrifices and burnt offrings here the people made their praiers twice a day And hither came all the c Deut. 16. 16. males three times in a yeare to worship God And at other times when they prayed they looked towards the Temple at Ierusalem where the Lord had promised his presence as may be gathered from these words of Salomons praier d 1 King 8. 29. Hearken thou to the supplication of thy seruant and of thy people Israel when they shall pray towards this place and by that which is mentioned concerning Daniels praying vnto his God e Dan. 6. 10. His windowes being open in his chamber toward Ierusalem he kneeled vpon his knees three times a day and prayed In a word the Temple at Ierusalem was the place where the Lord manifested his presence in a more glorious manner then in any other place in the whole earth be sides It may here be demaunded where is now the publique Quest place of Gods worship for as for Ierusalem it is defaced it s f Luk. 19. 44. layd euen with the ground And as for the Temple it is destroied and there is not one stone left vpon another neither is the Lords presence so graciously there now as it was in the dayes of Salomon and in the daies of the Kings of Iudah which succeeded him I answere that the Temple at Ierusalem was to continue not for euer but onely for a time euen till Christ Answ came And after Christ then the Temple at Ierusalem ceased to be any more the certaine set place of Gods publique worship as our Sauiour Christ saith to the woman of Samaria g Ioh. 4. 21. Woman belieue me the houre commeth when ye shall neither in this mountaine nor yet at Ierusalem worship the Father And againe h Ver. 23. The houre commeth and now is when the true worshippers shall worship the Father in spirit and in truth Againe our Sauiour Christ saith i Math. 18. 20. Where two or three are gathered together in my name there am I in the middest of them Now whereas God is still to be worshipped and that Christians are to worship God not onely in priuate but also in publique its necessary that Christian people haue decent places for the publike worship of God which places are our materiall Churches It is apparent that the Iewes euen whiles that the Temple stood had their k Luk. 4. 15. 16. Synagogues in their Cities whither the people which were not nigh to Ierusalem came to worship God and where l Acts. 15. 21. Moses was preached being read in the Synagogues euery Sabboth day So the ancient Christians had their m Euseb eccles hist l. 9. c. 10. Oratories that is houses of prayer Which were the Lords houses And as the Synagogues were to the Iewes and Oratories to the Christians in the first times such are our materiall Churches to vs in our times So that when Christian people are assembled together in the name of Christ to pray vnto God to praise God to heare his holy word and to be partakers of the Sacraments then we may truely say of the publique place as Iacob said of Bethel n Gen. 28. 16. 17. Surely the Lord is in this place And againe How dreadfull is this place This is none other â—â—t the house of God and this is the gate of heauen The consideration of this that there is in the time of the Gospell a publique place for the publique worship of God euen the materiall Church which may be called the house of God and the house of Prayer serues Fiâ—st for instruction and that Vse 1 First to teach vs to bee deligent in frequenting and 1 To frequent the house of God comming to the house of God duely and diligently to resort to the publique place of Gods worship to â—oyne with the congregation in praying and praising God in hearing the word and receiuing the Sacrament This dutie the Prophet Esay teacheth vs saying o Isa 2. 2. It shall come to passâ— in the last days that the mountaine of the Lords house shall bee established in the top of the mountaines and shall bee exalted about the hils and all nations shall flow vnto it And many people shall goe and say Come and let vs goe vp to the mountaine of the Lord to the house of the God of Iacob and hee will teach vs of his wayes and wee will walke in his pathes The mountaine of the Lord was the Temple of the Lord at Ierâ—salem which stood vpon p 2 Chron. 3. 1. mount Moriah whiâ—her the Iewes came to worship God but now the mountaine of the Lord is exalted aboue the hills and all Nations flow vnto it Now the mountaine of the Lord is where the Gospell is preached and in euery place where the name of the Lord is called vpon The Church of England is the mountaine of the Lord and our particular Churches where the Congregation is assembled together for the worship of GOD are holy mountaines And therefore all that be zealous of the Lord alâ— that loue the Lords house and all that delight to bee in the holy mountaine of the Lord should frequent the house of God and bee willing and ready to come vp to the publique place of Gods worship and not onely be forward themselues to come to the house of the Lord but to call vpon their Children and Seruants and to say to their friends and neighbours Come yee and lâ—t vs goe vp to the Mountaine of the Lord to the house of thâ— God of Iacob and he will teach vs of
materiall Churches are the 2 Against those which profane the house of God by any disorder places of Gods worship this reprooues those who prophane the house of God by any manner of disorder For this cause our Sauiour Christ was displeased to see the Temple of the Lord prophaned by those that sold Oxen and Sheepe and Doues and changers of money insomuch that he made a f Iohn 2. 15. scourge of small cords and droue them all out of the Temple And S. Marke saith that hee g Marke 11. 16. would not suffer that any man should carry any vessell thorough the Temple And yet this Temple was not the Sanctuary but onely the Court of the Temple which Christ would not haue to be prophaned Thirdly here they are reprooued who are backward 3 Against those who will not willingly contribute to the maintenance reparation of the Church and vnwilling to contribute to the necessarie maintenance and reparation of the materiall Church Dauid that holy man of God did purpose such was his zeale to build a house for the Lord for he reasoned thus h Sam. 7. 2. I dwell in a house of Cedar but the Arke of God dwelleth within curtaines This saying of Dauid is verified with many in many places of our Land though they cast not so farre as Dauid did neither haue hearts so zealously affected as Dauid had for many men build faire and goodly houses for themselues but build whatdoe I say build repaire not the houses of God which are built to their hands and many men are careful enough to beautifie and adorne their owne houses with great cost but care not in what case the house of God be They dwell in their i Hagg. 1. 4. sieled houses and suffer the house of God to lye wast Let such men search their owne hearts and they shall finde that they come farâ—e short of Dauids zeale to the house of God CHAP. XI Of the priuate place of praier where of domesticall or Houshold praier and also of Secret praier in the Chamber or in any secret place AS publique praier hath ordinarily a certaine set 2 The priuate place of prayer Twofold place the house of God so hath also priuate praier and the place for priuate praier is twofold The one domesticall in the house with the familie the other secret in the chamber or in any other secret place In the house First of domesticall or houshold praier In handling whereof I will Therein Two things First shew to whom this dutie chiefely belongeth Secondly vse reasons to perswade thereunto For the First The performance of houshold praier 1 To whom the performance thereof chiefely belongeth namely to the Master of the house together with the familie is a dutie chiefely and principally belonging to housholders to Parents and masters of families As vpon the Lords day Parents and masters of families are bound not only to come to the house of God themselues but likewise to bring with them their children and seruants to the publique worship of God so likewise in the house Parents and Masters of families are bound morning and euening and at all times of the day when they receiue their meate to pray to God and to praise God either themselues if they haue knowledge and abilitie to performe the same or else to see it performed by some other and that through their default praier and thanksgiuing be not omitted And that for these reasons And that First This is our daily seruice and spirituall sacrifice 1 In regard of order and to auoid confusion in the familie morning and euening to call vpon the name of the Lord to pray vnto him and to praise him in the morning before we beginne our worke at our meales when we receiue our meate and at night when we haue ended our busines before we say vs downe to sleepe now there ought to be an order for the obseruing of this seruice and worship of God and to whom in all the family should this care and dutie belong to see this seruice performed but to him who is the head of the house so then the care of the performance of this dutie lies principally vpon the master of the house in regard of order and to auoide confusion in the familie Secondly this dutie of worshipping God and doing 2 Parents and masters of houses are so charged and commanded him seruice priuately in the house is a dutie wherewith Parents and masters of families are charged Moses the the man of God exhorting the Children of Israel to obedience directeth his speech to the heades of the houses the masters of families saying These words which I command thee this day shall be in a Deut. 6. 6. 7. thine heart thou shalt teach them diligently vnto thy children and shalt talke of them when thou sittest in thine house and when thou walkest by the way and when thou liest downe and when thou risest vp So the obseruation of the Sabbath lieth chiefely vpon all heads of houses and masters of families they must not only sanctifie the Sabbath themselues but likewise see that their children and seruants doe sanctifie it for it s said Remember the Sabbath day to keepe it holy c. In it thou shalt not doe any worke thou nor thy sonne nor thy daughter thy man-seruant nor thy maid-seruant c. Now the Sabbath is sanctified not onely by reading the Scriptures hearing the word meditation c. But likewise by praying and praising God and that not only publiquely in the Church but also priuately at home where Parents and Masters of families haue the chiefe command Wherefore I conclude that the care of performing the dutie of praying b Exod. 20. 8. 9. 10. and praysing God in the familie belongs to the master of the familie 2 Reasons to perswade to Hous Now the reasons which may perswade all parents house-holders to the practise of this dutie are these First Examples of holy and good men Abraham receiueth 1 Good men haue vsed it this commendation from the Lord c Gen. 18. 19. I know him that he will commaund his children and his houshold after him and they shall keepe the way of the Lord. Abraham had care to instruct his children and seruants in the wayes of the Lord and to teach his houshold how to worship God When Abraham pitched his tent on the mountaine on the d Gen. 12. 8. East of Bethel there he builded an altar vnto the Lord and called vpon the Name of the Lord. That is as e Muscul in Gen. 12. some expound it he called together his house holde and there instructed them concerning the true worship of the true and onely God he prayed with them and offered sacrifice to the Lord. Ioshua hath this worthie saying to the children of Israel f Iosh 24. 15. choose you this day whom you will serue whether the gods which your fathers
serued that were on the other side of the flood or the gods of the Amorites in whose land ye dwell But as for me and my house we will serue the Lord. Now this is one principall part in the worship and seruice of God to pray to the Lord and to call vpon his name For this cause those housholds and families which haue made conscience of worshipping God in their houses haue beene called Churches as the houshold of Priscilla and Aquila is called by the name of a Church g Rom. 16. 3. Greet Priscilla and Aquila h Ver. 5. likewise greet the Church that is in their house The second reason I take from the necessitie of performing this dutie Praier in our houses is necessarie to be vsed for Houshold praier is necessary For First without Praier we can expect no blessing nor be assured of any good successe vpon our labours and businesse which we take in hand wherefore it is said in 1 Without praying to God we can looke for no blessing vpon our labours the Psalmes * Psal 127. 1. 2. Except the Lord build the house they labour in vaine that build it except the Lord keepe the Cittie the watch-man waketh but in vaine It is vaine for you to rise vp early to sit vp late to eate the bread of sorrowes for so he giueth his beloued sleepe The meaning is that the affaires the labours businesse which men take in hand doe not prosper except the Lord giue a blessing to their labours and the meanes to procure a blessing is by praier In the morning before we begin our worke to pray to the Lord for a blessing and in the euening before we lie downe to praise God for his blessings S. Iames tells vs that l Iam. 1. 17. euery good gift and euery perfect gift is from aboue and commeth downe from the Father of lights and againe he saith m Jam. 4. 2. ye lust and haue not ye kill and desire to haue and cannot obtaine ye fight and warre yet ye haue not because ye aske not Giuing vs to vnderstand that if we would haue any blessing from God we must aske it at Gods hands we must pray to God and call vpon the name of the Lord. Secondly Families that call not vpon the name of the 2 Families that call not vpon the name of the Lord are heathenish and subiect to Gods wrath Lord are noted to be heathenish and the wrath of God hangs ouer them which the Prophet Ieremie sheweth saying n Iere. 10. 25. powre out thy furie vpon the heathen that know thee not and vpon the families that call not vpon thy name He saith two things first they that doe not call vpon the name of the Lord are like to heathen men which know not God secondly he lets all such as doe not call vpon the name of the Lord know and vnderstand that they are in a verie fearefull and dangerous case for the furie and wrath of God hangs ouer those countries cities and townes ouer those houses and families that call not vpon the name of the Lord. Now whereas houshold prayer ought to be vsed and is so necessarie as hath beene shewed the consideration Vse hereof serues to reproue those who neglect and omit Against those who neglect house-hold prayer this dutie o Gen. 12. 8. Abraham in the place where he pitched his tent there he builded an altar vnto the Lord and called vpon the name of the Lord. All men are for the most part carefull enough to prouide them houses but when they haue built them houses they are not carefull with Abraham to build an altar they doe not set vp the worship of God in theiâ— houses This is held by some to be too much adoe and they that vse prayer in their houses are thought by some to be too precise and many are afraid if they should vse Praier in their houses lest they should be accounted so too this hindereth manie from the practise of this religious dutie But consider ô man in what a dangerous case thou art if thou doest negligently omit or wilfully contemne this godly and religious dutie for thou canst looke for no fauour from God nor expect any blessing vpon the labours busines which either thou or any of thy houshold goeth about except that supplications and praiers be made vnto God And what fearest thou nothing the wrath and vengeance of God which hangeth ouer thee and thy house as long as thou callest not vpon the name of the Lord O consider these things and repent of this neglect Wherefore if any one hath altogether omitted this dutie let him now at the length with Abraham build an altar to the Lord let him set vp the worship of God in his house and call vpon the name of the Lord. If any one hath beene negligent in performance of this dutie let him repent of that neglect and be more diligent in the practise of the same and whosoeuer doth vse it let him be encouraged to be constant in the same Knowing this that no man shall serue the Lord in vaine but as the Prophet Malachie saith the day shall come when ye shall p Mal. 3. 18. discerne betweene the righteous and the wicked betweene him that serueth God and him that serueth him not And this of domesticall or houshold Prayer The second place for priuate Prayer is the secret place 2 The secret place for â—ecret Prayer for as there is a publike place for all the Congregation to pray together which is the Church and as there is a place for the houshold and familie to pray together which is euery mans owne house so there is a more priuate and secret place for a man to pray alone which is his chamber or closet or any other secret place Of this place our Sauiour Christ speaketh enioyning vs to pray in secret q Mat. 6. 6. When thou prayest enter into thy closet when thou hast shut thy doore pray to thy Father which is in secret and thy Father which seeth in secret shall reward thee openly Now this place of Prayer is said to be secret First because a Christian may be in his chamber closet or other secret place so priuate to himselfe that no eye of man can see him neither any eare of man heare him onely God seeth and heareth him Secondly because there a sinner may without feare or shame make knowne vnto God the verie secrets of his heart may powre out the griefes of his soule before the Lord and not be ashamed to confesse his sins whatsoeuer they are how fowle soeuer they be how hainous or how grieuous soeuer they be Because the Lord hath promised that the Prayer which is made in secret the Father which seeth in secret will reward it openly And yet he that prayeth alone in secret if he pray in sinceritie and truth of heart is not alone for God is with him
striue against Answ them to be displeased at them to striue against them and to driue them away as e Gen. 15. 11. Abraham droue away the Fowles which would haue deuoured his sacrifice For to giue a willing consent vnto wandring thoughts and worldly cogitations which arise in the minde at the time of praier and to please our selues therewith is sinfull it sheweth small deuotion and argueth little or no preparatio before hand but to haue a sence feeling of our wandring thoughts withall to dislike theÌ„ to striue against them to labour to driue them away is a signe of grace and argueth a heart deuoutely affected CHAP. XIIII Of Humilitie in praying and of auoiding vaine repetitions THe third thing required in praying is Humilitie 3 Humilitie in praying Twofold And humiltie in praying is two fold The one is outward The other Inward First of outward Humilitie Outward humilitie in 1 Outward humilitie Shewed by out ward gestures as praying is shewed by our outward gesture Now the Scripture mentioneth diuers sorts of gestures which haue beene vsed in praying but the Scripture doth not binde vs by precept to the strict obseruance of any certaine gesture in praying onely it lets vs see by examples what hath been the custome of the Church of God concerning gesture in praying 1 Standing First Standing hath beene a gesture vsed in prayer a Luk 18. 11. The Pharisee stood and prayed And of the Publican it s said that he was b Vers 13. standing a farre off And I finde it decreed in a generall Councell that according to the custome of the Churches the people c Pâ— siantes ad orationem vâ—ta Domino reddamus Concil Nicen 1. Can. 20. should pray standing Secondly Kneeling is a gesture commended vnto vs by the practise of godly and deuoute men Salomen in his prayer at the dedication of the Temple kneeled 2 Kneeling downe and praied for it is said d 1 Kin. 8. 54. When Salomon had made an end of praying all this prayer and supplication vnto the Lord he arose from before the altar of the Lord from kneeling on his knees Dauid saith e Psal 95. 6. O come let vs worship and bow downe let vs kneele before the Lord our maker So Daniel f Dan. 6. 10. kneeled vpon his knees three times a day and prayed And Paul when he was ready to take ship g Acts. 21. 5. kneeled downe on the shore and prayed And Christ himselfe h Luk. 32. 41. kneeled downe and prayed Thirdly Lifting vp of the hands is gesture vsed in 3 Lifting vp of the hands prayer Dauid vsed it for he saith i Psal 28. â— Heare the voice of my supplications when I crie vnto thee when I lift vp my hands towards thy holy Oracle And St. Paul saith k 1 Tim. 2. 8. I will that men pray euery where lifting vp holy hands Fourthly Looking vp to heauen is a gesture vsed in 4 Looking vp to Heauen prayer this gesture our Sauiour Christ vsed when hee sed the fiue thousand with fiue loaues and two fishes l Math 14. 19. Looking vp to heauen hee blessed and brake and gaue the looues to his Disciples and the Disciples to the multitude Besides these to pray m â— Cor. â—1 4. bareheaded to n Luk 18. 13. smite vpon the breast testifying thereby the sorrow and griefe of the heart and such like are outward gestures vsed in prayer But notwithstanding this diuersity of gesture in praying and that a Christian hath more libertie for his gesture in priuate yet both in publique and priuate wee are to vse such outward gesture as may manifest the inward humilitie of the heart and in publique wee are to conforme our selues to the same gesture which is vsed in the Church where we liue lest vsing a gesture different from that which is receiued and vsed in the Church wee giue occasion of offence and the rather because the Apostle speaking of the well ordering of the Church saith o 1 Cor. 14. 40. Let all things be done decently and in order Now for a man in time of publique prayer to vse a gesture different from the rest of the Congregation as to sit when the rest kneele to be couered when the rest are baâ—â—headed c. is no decency nor order but vnseemlinesse and disorder The consideration of this diuersity of gesture in praiing Vse and that a Christian is not limitted to the vsing of Consolation to sicke persons and lame people this or that certaine gesture at all times doth yeeld consolation to all sicke persons and lame people to all that are so holden with infirmitie in their limbes or are so weake in body that they cannot bow their body nor bend their knees according to the vsuall custome of the Church for God doth not somuch regard the outward gesture of bowing the body and bending the knee as the bowing and bending of the heart and therefore if the heart be right in the sight of God and if the minde be attentiue in praying God will not despise the prayer of him that prayeth though hee doe not kneele If through sicknesse or infirmity he cannot bend the knee of his body it is sufficient before God if hee bend the knee of his heart And therefore we finde Dauid praying and that earnestly with teares not kneeling vpon his knees but lying vpon the p Psal 6. 6. bed of his sicknesse so likewise Hezekiah being q 2 Kin. 20. 1. 2. sicke vnto death turned his face to the wall and prayed vnto the Lord. And it is recorded of Iacob that when he blessed the two sonnes of Ioseph Ephraim and Manasses that is when he prayed to God to blesse them and foretold their future state hee r Gen. 48. 2. 15. sate vpon the bed Necessity then dispenseth with the outward gesture in prayer And this of outward humility in praying The other kinde of Humility in praying is Inward 2 Inward humilitie which inward humility is the humblenesse of the heart the lowly bowing of the heart and the bending of the knees of the heart Of this humility it is that the Lord speakes to Salomon saying Å¿ 2 Chron. 7. 14. If my people which are called by my name shall humble themselues and pray and seeke my face and turne from their wicked wayes then will I heare from heauen and will forgiue their sinne and will heale their Land If the people in their distresse would haue the Lord to be gracious and mercifull vnto them and deliuer them they must pray but they must pray with humility and humblenes of mind they must bring downe the stubbornnesse of their heart humble their soules they must humble themselues and pray And this is done by an humble acknowledgement of our owne vnrighteousnesse wickednesse and vnworthinesse As Iacob doth saying t Gen. 32. 10. I am not worthy of the
craue something of him delighteth to heare his childe how earnestly he calleth vpon him father good father I pray you Father and to see how he will hang vpon his Father and follow him and will giue him no rest till he haue what he desireth and though the child's importunitie be a trouble to the Father yet for the loue that he hath to his child he counts it no trouble but rather delighteth in it and in the end granteth his childe what he desired so almightie God our heauenly Father is delighted and well pleased when we come vnto him to craue any lawfull and needfull thing if we craue it earnestly crying Abba father heauenly father mercifull father and then the Lord because he is delighted in vs his children and knoweth our neede of his goodnesse and mercie will heare our prayers and grant our requests And this of feruencie in Prayer The sixt thing required in making our Prayers is Perseuerance in praier not ceasing nor fainting in praier Perseuerance or continuing in Prayer but holding out and continuing in prayer till the Lord be gracious vnto vs and heare vs and grant our requests And to this perseuerance in Praier the Scripture perswadeth vs both by testimonies and examples S. Paul exhorteth to c Coless 4. 2. continue in Prayer And to d 1. Thes 5. 17. pray without ceasing And S. Luke recordeth that Iesus e Luk. 18. 1. spake a parable to this end that men ought alwaies to pray and not to faint By which phrases of continuing in prayer praying without ceasing and not fainting in prayer the holy Ghost giueth vs to vnderstand that if we would haue the Lord to heare vs and grant our requests we must pray with perseuerance we must continue in Praier we must not waxe faint in praying neither cease praying till the Lord fauourably in mercie looke vpon vs and heare vs. And of this perseuerance in praier we haue examples in the Scriptures Dauid prayeth thus f Psal 13. 1. How long wilt thou forget me O Lord for euer How long wilt thou hide thy face from me In that Dauid saith how long wilt thou forget me O Lord for euer how long wilt thou hide thy face from me It is euident that Dauid being in trouble and distresse prayed vnto the Lord for helpe and deliuerance and that long and often before he was heard he prayed but the Lord delayed the time and deferred to helpe him yet Dauid fainted not neither waxed wearie in praying but praied still he continued in praier though it was long before the Lord heard him How we ought to perseuere and continue in praier without ceasing and not to faint in Praier our Sauiour sheweth in the parable of the widdow who had a suite to an vnrighteous Iudge crying and saying vnto him g Luk. 18. 3 4. 5. 6. 7. Auenge me of mine aduersarie And he would not for a while but afterward he said within himselfe though I feare not God nor regard man yet because this widdow troubleth me I will auenge her lest by her continuall comming she wearie me And the Lord said heare what the vniust Iudge saith and shall not God auenge his owne elect which cry day and night vnto him though he beare long with them The woman of Canaan endured three repulses yet would not be repelled nor driuen backe she had three denials but would take no deniall neither would cease following after Christ still calling vpon him and crying vnto him h Mat. 15. 25. Lord helpe me till in the end the Lord answered her graciously i Ver. 28. O woman great is thy faith he it vnto thee euen as thou wilt S. Paul in his temptation prayed with perseuerance for he saith k 2. Cor. 12. 8. for this thing I besought the Lord thrice that it might depart from me And our Sauiour Christ in his agonie praied thrice that the cup might passe from him for it s said that he l Mat. 26. 44. prayed the third time saying the same words And this perseuerance and continuing in Prayer is fitly resembled by Moses holding vp his hands when Israel fought against Amalek For it is said that m Exod. 17. 11. when Moses held vp his hand Israel preuailed and when he let downe his hand Amalek preuailed Moses holding vp his hands resembleth a deuout man praying with feruencie and earnestly making supplication vnto God and the letting downe of his hands figureth a man fainting in prayer and as it was with the Israelites when they fought against the Amalekits that so long as Moses held vp his hands they preuailed and when he let downe his hands Amalek preuailed so it is with vs in our Prayers As long as we continue in praier holding vp our hands lifting vp our hearts earnestly calling vpon the Lord for helpe we preuaile against our spirituall enemies the flesh the world and the Deuill and in the end shall haue deliuerance and shall find the Lord readie and willing to helpe vs but if we faint and waxe wearie in praying and are vnwilling to pray any longer then we are in danger to be ouercome of our enemies and then we depriue our selues of those blessings and helpes which otherwise the Lord in mercie would haue bestowed vpon vs if we had continued in Prayer The consideration of this perseuerance and continuing in Prayer serues First for instruction to teach vs to wait vpon the Lord Vse 1 for helpe and deliuerance so Dauid exhorteth saying To wait vpon the Lord for helpe and deliuerance n Psal 37. 7. Rest in the Lord and wait patiently for him And the Psalmist saith o Psal 130. 5. I wait for the Lord my soule doth wait And the Church in distresse prayeth thus p Isa 33. 2. O Lord be gracious vnto vs we haue waited for thee This is illustrated by a similitude of men-seruants and maid seruants waiting vpon their masters and mistresses q Psal 123. 2. behold as the eyes of seruants looke vnto the hand of their masters and as the eyes of a maiden vnto the hand of her mistresse so our eyes wait vpon the Lord our God vntill that he haue mercie vpon vs. Secondly this serues to reproue all such as are impatient Vse 2 in their trouble and are not content to stay the Against those who are impatient in their trouble and will not stay the Lords leasure Lords leisure and wait till the Lord haue mercie vpon them and send them deliuerance like to the Bethulians who being besieged by the enemie limited the Lord prescribing him a set time wherein to helpe them namely the space of r Iudeth 7. 30. 31. fiue dayes and if the Lord did not send them helpe within that space then they would yeeld vp the citie into the hand of the enemie But this their doing was sinfull and Iudeth reprooueth them for it saying Å¿ Iudeth 8. 14. 15. 16. 17. nay
my brethren prouoke not the Lord our God to anger For if he will not helpe vs within these fiue daies he hath power to defend vs when he will euen euery day or to destroy vs before our enemies Doe not bind the counsels of the Lord our God for God is not as man that he may be threatned neither is he as the sonne of man that he should be wauering Therefore let vs wait for saluation of him and call vpon him to helpe vs and he will heare our voice if it please him Not to waite on the Lord for deliuerance but to prescribe the Lord a time to helpe vs is a prouoking of God a binding of the counsels of God a tempting of God and a limiting of the Lord who may not be limited for God though he be t Liberalis est Deus sâ—d liber liberall and bountifull to bestow his blessings vpon vs and to helpe vs yet he is free he is not tyed nor bound to man neither is he to be limited and appointed by man Say not thou then I haue praied so long and so often and yet the Lord doth not heare doth not deliuer me what should I pray any longer take heede be not of this minde let no such words proceede out of thy mouth for if the Lord doe deferre to heare vs and helpe vs when we call vpon him in the time of our need The Lord often deferreth the granting of our requests it is not because the Lord is either vnable or vnwilling to helpe vs but for other ends as First to exercise vs in praying to cause vs to pray more 1 To exercise vs in praying feruently and to make vs crie and call vpon the Lord more earnestly as did the woman of Canaan Secondly the Lord doth not alwayes yeeld to grant 2 That we may receiue the blessings of the Lord with greater ioy and thankfulnesse vs our requests at the first asking but oftentimes suffereth vs to aske once and twice yea manie times before he be pleased to answere vs and grant our requests that when he heareth vs and granteth vs the things which we prayed for we may receiue the same with greater ioy thankefulnesse That as when we wanted such blessings we prayed earnestly so when we haue receiued his blessings we should praise him heartily And this also of Perseuerance in Prayer CHAP. XVI Of praying in Faith also of praying according to the will of God and in the name of Christ THe seauenth thing required in making our praiers is to pray in Faith without doubting When 7 To pray in Faith we pray we must beleeue that God will heare vs and grant our requests being lawfully made Of this our Sauiour Christ saith a Mat. 21. 22. all things whatsoeuer you shall aske in Prayer beleeuing you shall receiue If you beleeue you shall receiue So saith S. Iames b Iam 1. 5. 6. 7 If any of you lacke wisedome let him aske of God that giueth to all men liberally and vpbraideth not and it shall be giuen him But how must he aske the Apostle answereth let him aske in faith nothing wauering for he that waueth is like a waue of the Sea driuen with the wind and tossed For let not that man thinke that he shall receiue any thing of the Lord. And St Paul saith c 1 Tim. 2. 8. I will therefore that men pray euery where lifting vp holy hands without wrath and doubting This is the trust and confidence that we haue in making our praiers vnto God that God is able to heare vs and grant our requests and also that he is willing and for his truth and promise sake for his goodnesse and mercie sake he will heare vs and grant the things which we lawfully craue at his hands in this confidence the Leper said vnto Christ d Mat. 8. 2. Lord if thou wilt thou canst make me cleane e Potentiam credo veluntatem spero I beleeue thou canst I hope thou wilt make me cleane Thus ought we to pray in faith without doubting Here they are reprooued who are fearefull and faint-hearted Vse in prayer being distrustfull and wanting boldnesse Against those who in praying are weak-hearted doubtfull of being heard to approach to the throne of grace the distrustfull man saith thus to himselfe to what end should I pray God doth not heare me and if I make my supplication the Lord will not deliuer me And by reason of these distrustfull thoughts he either praieth not or praieth but sleightly and weakly fainting and doubting But hearken ô man and consider God saith vnto thee f Psal 50. 15. call vpon me in the day of trouble I will deliuer thee and Christ maketh thee this promise g Mat. 21. 22. all things whatsoeuer ye shall aske in prayer beleeuing if you beleeue you shall receiue O then cease not to pray to the Lord for helpe and deliuerance because the Lord bids thee pray and promiseth deliuerance but pray that thou maist haue faith to beleeue that the Lord will helpe thee and deliuer thee For if thou be faint-hearted and beleeue not thou shalt obtaine nothing And the reason wherefore thou art not helped and deliuered is either because thou doest not pray or not pray in faith not beleeuing but doubting Hence it is that the wise sonne of Sirach saith h Ecclus. 2. 13. Woe vnto him that is faint-hearted for he beleeueth not therefore shall he not be defended The eight thing required in the manner of making an 8 To pray according to the wil of God acceptable prayer vnto God is that we make our prayers according to the will of God Concerning which Saint Iohn saith i 1 Ioh. 5. 14. This is the confidence that we haue in him that if we aske any thing according to his will he heareth vs. Here is a promise that if we aske at Gods hands things needfull forvs he will heare vs but here is also a condition set downe we must aske according to his will Which asking according to the will of God stands in two things Standing in two things First that we pray for spirituall and heauenly things 1 Asking spirituall things simply and temporall things conditionally for graces accompanying saluation as for faith knowledge and repentance and godly sorrow for pardon and remission of sinnes for hope and charitie for patience and humilitie and for all other graces needfull for our soules health as also for increase of grace simply and absolutely for these things are necessarie to our saluation and we are assured that God will grant vs these things if we pray for them aright God is willing to bestow vpon vs graces in this life which may bring vs to glorie in the life to come Wherefore it is that St Iames saith k Iam. 1. 5. If any of you lacke wisedome let him aske of God that giueth to all men liberally and vpbraideth
not and it shall be giuen him This wisedome is a spirituall gift of God which God giueth to the sons of men to make them wise to saluation and if any one lacke this true wisedome the Apostle saith let him aske of God and it shall be giuen him Thus we may aske spirituall and heauenly things but temporall benefits and things that pertaine to this present life as foode raiment meat and drinke wealth and riches corne and cattell houses and lands honour and preferment as also deliuerance in the time of trouble sicknesse and any affliction these things and such as these we must aske and pray for conditionally according to Gods will if it be the will of God to grant them vnto vs and if the things which we pray for be good and expedient for vs. Thus the Leper prayed to be cleansed l Mat. 8 2. Lord if thou wilt thou canst make me cleane And thus our Sauiour himselfe prayed that the cup might passe from him saying m Mat. 26. 39. O my Father if it be possible let this cup passe from me Neuerthelesse not as I will but as thou wilt And againe he prayeth saying n â—er 42. O my Father if this cup may not passe away from me except I drinke it thy will be done Thus we are to pray according to the will of God asking temporall things with condition for the Lord is wiser then man and the Lord knoweth what things are needfull for vs better then we our selues like as the skilfull Physician knoweth better what is good for the sicke man then the sicke man himselfe Secondly that we may pray according to the will of God 2 Referring our will to Gods will we must rest our selues so vpon the will and good pleasure of our God that we be content to referre to Gods will and his good pleasure both what he will giue vs and how much he will giue vs as also when he will heare vs and how he will helpe vs for as S. Peter saith o 2. Pet. 2. 9. the Lord knoweth how to deliuer the godly out of temptations the Lord knoweth both the time when and the manner how to deliuer vs out of affliction and therefore we should wait vpon the Lord and rest vpon him not onely for deliuerance but also for the time when and the manner how he will deliuer vs. Now seeing that we are to make our Praiers according Vse to the will of God to aske such things as are agreeable to Against those who consider not whether the things which they pray for be according to Gods will his will and to refer our selues wholy to the will of God for the granting of our requests the consideration hereof serues to reprooue those who are readie and forward enough to aske at Gods hands such things as they stand in need of but little consider whether the things which they craue be agreeable to Gods will they onely set their mindes vpon the obtaining of the things which they desire This was the sinne of the Israelites in asking them a King to rule ouer them for they said vnto Samuel p 1. Sam. 8. 5 6. make vs a King to iudge vs like all the Nations Giue vs a King They doe not aske a King if it please the Lord if it be according to the will of God and if it seeme good in the eies of the Lord but they crie Giue vs a King and when Samuel told them that their petition was displeasing vnto God and had certified them also if the Lord did giue them a King what manner of one he should be and how hardly he would deale with them yet q Ver. 19. they refused to obey the voice of Samuel and they said Nay but we will haue a King ouer vs. For this cause our Sauiour Christ blames the mother of Zebedees children and her two sonnes shee commeth to Christ making a petition in the behalfe of her two sonnes saying r Mat. 20. 21. 22 grant that these my two sonnes may sit the one on thy right hand and the other on the left in thy kingdome But Iesus answered and said ye know not what ye aske Manie there are who with the mother of Zâ—bedees children and her sons aske they know not what and speed no better then they did For it is iust with God to denie men their petitions when they aske according to their owne will and not according to the will of God Or if God doe heare them according to their owne will and grant what they require it is in his anger and wrath aâ— he gaue Israel a Å¿ Hos 13. 11. King in his anger And as he gaue them Quailes to satisfie their lust t Psal 78. 29. 30. 31. they did eat and were well filled for he gaue them their owne desire They were not estranged from their lust but while their meat was yet in their mouthes the wrath of God came vpon them c. They had sowre sauce to their daintie meat Thus God granteth manie their owne desire and heareth them u Secundum volunt item sed non ad vtilitatem according to their owne will but not so as it may be for their good He giueth them what they desire but it is in his wrath he giueth them their wishing but sendeth some iudgement after it and he giueth them a blessing but it is without the blessing and that because they did not aske according to his will Wherefore let it be our care in praying to aske such things as are agreeable to the will of God and for the obtaining of the things which we desire to referre our selues to Gods holy will patiently waiting the Lords leisure and to say with out blessed Sauiour x Mat. 26. 39. not as I will but as thou wilt And y Luk. 22. 42. not my will but thine be done And this of praying according to the will of God The ninth and last thing required in making our praiers 9 To pray in the name of Christ is so to pray as that we offer vp our supplications and prayers our intercessions and giuing of thankes in the Name of Iesus Christ Concerning which our Sauiour speaketh thus z Iohn 14. 14. If ye shall aske any thing in my name I will doe it And againe he saith a Ioh. 16. 23. Whatsoeuer ye shall aske the Father in my name he will giue it you He saith not whatsoeuer you shall aske the Father he wil giue it you but with this addition in my name Whatsoeuer we shall aske the Father in the name of Christ he assureth vs the Father will giue it vs. Whatsoeuer request we haue to make vnto God we must aske it at Gods hands for Christs sake The reason is because that we of our selues are vnworthie and deserue nothing at Gods hands except it be through the mediation of Iesus Christ and our prayers are no whit acceptable vnto God except
they be offered vp in the name of Iesus Christ For this cause Christ is called the b Reuel 8. 3. Angell hauing the golden censer offering vp vnto God the sweete Incense of the prayers of the Saints acceptable vnto God through the mediation of Christ Christ is likened vnto the c Gen. 28. 12. ladder which Iacob saw which stood on the earth and whose top reached to heauen and the Angels of God were ascending and descending on it For Christ Iesus our Mediatour is the onely way and meanes whereby our prayers doe ascend vp to heauen and appeare before the throne of God and by whom also the blessings of God do descend downe vpon vs. For it is not of our deseruing but for the merits and through the mediation of Iesus Christ that we receiue all good blessings whatsoeuer whether for our soules or bodies The vse hereof is three-fold Vse 1 First for instruction Seeing that we are to make our To conclude our prayers in the name of Christ prayers in the name of Christ it teacheth vs to conclude our Prayers whether publique or priuate alwayes in the name of Iesus Christ Secondly for confutation of their errour who thinke Vse 2 that they may pray in some other name then in the Against those who relie vpon the intercession of Saints name of Christ who preferre their petitions to the heauenly King in the name of some Saint hoping thereby to haue their prayers heard this hath no warrant in Gods word nay rather Gods word teacheth vs the contrarie as expressely in that saying of our Sauiour Christ Whatsoeuer ye shall aske tho Father in my name he will giue it you He saith not whatsoeuer you shall aske in the name of an Angell or in the name of any Saint as Abraham Isaak or Iacob or the virgin Marie or Peter or Paul but whatsoeuer you shall aske in my name The holy name Iesus is the name whereby we are onely saued and there is no other name vnder heauen whereby we can be saued and the name Iesus is the name in which God is well pleased and accepteth our petitions which wee make according to his will The Scripture pointeth vs out no more Mediatours but one d 1. Tim. 2. 5. there is one God saith S. Paul and one Mediatour betweene God and men the man Christ Iesus And we acknowledge according to the Scriptures no more Intercessours but one onely Christ Iesus e Rom. 8. 34. It is Christ saith the Apostle that died yea rather that is risen againe who is euen at the right hand of God who also maketh intercession for vs. To which agreeth the saying of St Augustine who in his Meditations saith f Quem enim alium dirigam intercâ—ssorem 〈◊〉 nescio nisi hunc qui est propitiatio pro peccatis nostris qui sedet ad dextram tâ—am interpellans pro nobis Aug. Medit. c. 5. I know none other whom I may make my intercessour vnto thee but onely him euen Iesus Christ who is the propitiation for our sinnes who fitteth at thy right hand making intercession for vs. Vse 3 Thirdly this ministreth consolation vnto vs for Consolation that praying in the name of Christ God will grant our lawfull requests hereby we haue assurance that if we pray vnto God in the name of Iesus Christ we shall obtaine our lawfull requests made according to the will of God For so hath Christ promised g Iob. 16. 23. Whatsoeuer ye shall aske the Father in my name he will giue it you He saith he will giue it you There 's the promise which God will performe for Christs sake To call vpon God in the name of his sonne Christ Iesus is acceptable and well pleasing vnto God h Quid euim est dulcius quam genitorem in nomine vnigeniti inuocare patrem in recordatione filij ad pietatem in flectere Aug. Medit. c. 5. For what can be more pleasing as S. Augustine againe saith to a Father then for the offender to vse the mediation of his sonne to intreat fauour in the name of his only begotten son though the father cannot endure to looke vpon the offender yet he is pleased to looke vpon him for his sonneâ— sake the louing countenance of the son doth pacifie the anger of the father toward the offender It is so with vs we are offenders such as by our sinful life haue offended our heauenly father we haue no meanes to pacifie his wrath neither haue we any assurance to obtaine any fauour at Gods hands whom we haue so angred by our sinnes but onely by the mediation and intercession of Christ Iesus the onely begotten sonne of God and our alone and onely Sauiour And we haue sure confidence that we shall speed well in our requests which we make vnto God in the name of Christ and that what we aske the father in his name he will giue it vs because Christ is at the right hand of God and maketh intercession for vs as saith the Apostle i Heb 7. 25. He is able to saue them to the vttermost that come vnto God by him seeing he euer liueth to make intercession for them CHAP. XVII Of the Efficacie and power of praier THE Eight thing in the treatise of Praier is concerning the Efficacie and power of praier 8 The Efficacie and power of praier That the praier of a righteous man framed after the manner prescribed is of great efficacie and preuaileth much with God is euident by that saying of S. Iames a Iam. 5. 16. The effectuall feruent praier of a righteous man auaileth much And how much the feruent praier of a righteous man auaileth will appeare more euidently if we consider it in a twofold respect for the feruent Twofold For. Prayer auaileth much praier of a righteous man auaileth much both Extraordinarily and Ordinarily First Extraordinarily praier hath auailed much and 1 Extraordinarily and that hath wrought wonders First in the heauens aboue and that First in the Firmament causing the Sunne Mooue 1 In the heauens as to stay their course and to stand still So effectuall was the praier of Ioshua For he prayed that the b 1 sh 10. 12. 13. Sunne might stand still vpon Gibeon and the Moone in the valley of 1 In the firmament Aialon And the Lord heard his prayer and the Sunne stood still and the Moone staied vntill the people had auenged themselues vpon their enemies Yea the Sunne stood still in the midst of heauen and hasted not to goe downe about a whole day Secondly in the Regions of the Aire and 2 In the regions of the aire as First in the vppermost region causing fire to descend downe from heauen so at the praier of Elijah the Prophet c 1 King 18 36. 37. 38. The fire of the Lord fell and consumed the burnt sacrifice 1 In the vppermost region and the wood and the
stones and the dust and licked vp the water that was in the trench Secondly in the lower regions as to stay the heauens from rayning a long time together and againe to open the windowes of heauen to bring downe raine Such 2 In the lower regions power had Elias also as witnesseth S. Iames d Iam. 5. 17. 18. Elias was a man subiect to the like passions as we are and he prayed earnestly that it might not raigne and it rained not on the earth by the space of three yeares and sixe moneths And he praied againe and the heauen gaue raine and the earth brought forth her fruit thus in the heauens aboue Secondly Prayer hath auailed much in the watâ—rs to stay their violent force from drowning the seruants of 2 In the waters the Lord which efficacie was in the praier of Ionah who being in the e Jon. 1. 17. Belly of the fish three dayes and three nights Yea euen f Ion 2. 1. 2. 3. 5. 10. In the deepe in the midst of the seas the flouds compassing him about all the billowes and waues passing ouer him and the weedes being wrapt about his head then he praied vnto the Lord his God out of the fishes belly And the Lord heard him and the Lord spake vnto the fish and it vomited out Ionah vpon the dry land Thirdly in the earth causing springs of waters to appeare 3 In the earth in dry places yea making the hard rocks to gush out water in abundance As at the praier of Moses for when the people murmured for want of water g Exod. 17. 4. 56. Moses cried vnto the Lord And the Lord answered him and bade him smite the rocke and there should come water out of it that the people might drinke and Moses did so in the sight of the Elders of Israel Lastly praier hath bene of force to cast out the fiercest 4 In hell ouer the euill spirits Diuells of hell when our sauiour Christ had cured the Iunatike and had cast out the Diuell which thing the disciples could not doe and demanded of Christ saying h Mat. 17. 19. 20. 21. Why could not wee cast him out Iesus said vnto them Because of your vnbeleife c. Howbeit this kind goeth not out but by prayer and fasting Thus prayer auaileth extraordinarily Secondly ordinarily a righteous mans prayer auaileth 2 Ordinarily Twofold much both for The remoouing of euill and for The procuring of good and that in regard of both 1 In regard of the Bodie and that Bodie and Soule First praier auaileth much for the remoouing of euill from the body whether it be 1 Remoouing euills from the Bodie Twofold A common calamitie or Anie priuate affliction For the First praier auaileth much to deliuer from common calamities which may hurt a mans bodie or 1 Common calamities happen to his temporall state as from the sword famine pestilence or any grieuous plague From the sword from the hand of the enemie as it deliuered Hezekiah king of Iudah from the power of Senacheriâ— King of Assyria for hauing receiued a most blasphemous Letter from the King of Assyria he i 2. Kin. 19. 14. 15 went vp into the house of the Lord and spâ—ead it before the Lord. And Hezekiah prayed before the Lord and the Lord heard his Prayer and his prayer so preuailed with the Lord that the Lord sent his Angell to fight for Hezekiah against his enemies for k Veâ— 35. it came to passe that night that the Angell of the Lord went out and sinote in the camp of the Assyrians an hundred fourescore and fiue thousand Prayer also auaileth much in the time of famine and dearth wherefore the Lord saith l Isa 41. 17. when the poore and needie seeke water and there is none and their tongue faileth for thirst I the Lord will heare them as if he had said if there be scarcitie and dearth in the land let the people pray vnto me and I will heare them So also in the time of plague and pestilence prayer auaileth much with God for the turning away of the heauy hand of the Lord thus the plague was stayed in Israel when m Num. 16. 46. 47. 48. Aaron tooke his censer and put sire therein from the Altar and put on incense and made an attonement for the people he stood betweene the dead and the liuing and the plague was stayed This sweete incense is holy and deuout Prayer ascending vp to the throne of God able to stay the plague And prayer auaileth against any other iudgement that hangeth ouer a people as the Niniuites elcaped a great iudgement threatned against them and the Lord was mooued to n Ion. 3. 8. 9. 10. turne away from his fierce anger when the Lord saw that they repented and cryed mightily vnto God Thus prayer auaileth in common calamities Secondly Prayer auaileth much in priuate afflictions 2 Priuate afflictâ—ons to helpe and deliuer vs in time of perill and danger in time of sicknesse and from the danger of death Dauid sheweth vs that being in distresse he prayed vnto the Lord and the Lord heard him o Psal 18. 6. In my distresse saith he I called vpon the Lord and cryed vnto my God he heard my vâ—ice out of his temple and my crie came before him euen into his eares And prayer is an effectuall meanes to preserue and saue in the time of sicknesse so S. Iames saith p Iam. 5. 15. the Prayer of faith shall saue the sicke and the Lord shall raise him vp by this means it pleased the Lord to saue Hezekiah's life for Hezekiah being q Isa 38. 1. 2 4. 5. sicke vnto death prayed vnto the Lord and the Lord heard his prayer and added vnto his dayes fifteene yeeres Thus praier auaileth for the remoouing of euill from the bodie and temporall state Secondly prayer also auaileth much for the procuring 2 Procuring good to the bodie of good to the bodie and temporall state for by praier it is that the Lord giueth vs things needfull for this present life as food and raiment and things conuenient for the preseruation of this life S. Iames saith r Iam. 1. 17. Euery good gift and euery perfect gift is from aboue and commeth downe from the Father of lights and againe he saith Å¿ Jam. 4. 2. 3. ye lust and haue not ye kill and desire to haue and cannot obtaine ye fight and warre yet ye haue not because ye aske not Ye aske and receiue not because ye aske amisse that ye may consume it vpon your lusts Where the Apostle sheweth that the way and meanes to obtaine good things blessings and benefits at the hands of God is by Prayer asking them of God but so as we aske aright and aske things needfull to a good end not prodigally to waste and consume them vpon our lusts Thus praier auaileth concerning the bodie and temporall
vntill this houre and at the ninth houre I prayed in my house by which it is euident that Cornelius did not onely fast but also prayed when he fasted he spent the day of his fast in holy thoughts in heauenly meditations and deuour prayer Secondly vpon the day of our fast we ought to doe workes of Charitie to feed the hungrie to cloath the 2 To do workes of charitie naked to reliue the oppressed c. i Isa 58. 6. 7. Is not this the fast that I haue choson saith the Lord to loose the bands of wickednesse to vndoe the heauie burdens and to let the oppressed goe free and that ye breake euery yoake Is it not to deale thy bread to the hungrie and that thou bring the poore that are cast out to thy house When thou seest the naked that thou couer him and that thou hide not thy selfe from thine owne flesh That is a good fast when as to our fasting we ioyne mercie and charitie No man should fast out of a couetous minde to spare the more but so much as he spareth by fasting he should giue to the poore Lastly if our fast be a priuate fast we must fast in secret 4 To fast in secret and not like the Pharisies desire to be seene and knowne of men that we fast It is sufficient that our fasting be knowne vnto God of this our Sauiour Christ saith k Math. 6. 16. 17. 18 when ye fast be not as the hypocrites of a sad countenance for they disfigure their faces that they may appeare vnto men to fast verily I say vnto you they haue their reward But thou when thou fastest annoint thy head and wash thy face that thou appeare not vnto men to fast but vnto thy father which is in secret and thy father which seeth in secret shall reward thee openly This of the right manner of fasting The second thing in fasting is the right vse and end 2 The right end of fasting Twofold of fasting The ends whereunto fasting serueth are two The first is to tame the flesh and to bring the bodie vnder S. Paul sayth l 1 Cor. 9. 27. I keepe vnder my bodie and bring it 1 To tame the flesh into subiection and how he kept vnder his bodie and how he brought it into subiection he sheweth when he saith I was m 2 Cor. 11. 27. in wearinesse and painfulnesse in watchings often in hunger and thirst in fastings often in cold and nakednesse By these meanes Paul humbled his bodie and brought it vnder The second end of fasting iâ— to humble the soule Of 2 To humble the soule which Dauid saith n Psal 35. 13. I humbled my soule with fasting When the Lord humbleth vs with any crosse and affliction we should then humble our soules vnder the hand of God by fasting weeping and mourning as saith the Lord by the Prophet Ioel o Ioel. 2. 12. therefore also now saith the Lord turne ye euen to me with all your heart and with fasting and with weeping and with mourning These are the right ends of fasting The third thing which I obserued in a religious fast 3 Fasting how a helpe and furtherance to Prayer is that fasting after the right manner and for the right ends is a great helpe and furtherance to our prayers For First Fasting is a meanes to prepare vs the better to prayer and to stirre vp our deuotion the more in calling 1 Stirring vp our deuotion vpon the name of the Lord it is said of p Luk. 2. 36. 37. Anna an auncient widdow in Israel that shee serued God with fastings and prayers night and day She both fasted prayed the more diligently that shee fasted the more deuoutly shee prayed So Dauid saith q Psal 35. 13. I humbled my soule with fasting and my prayer returned into mine owne bosome The humbling of his soule with fasting gaue good successe to his Prayer Wherefore S. Chrysostome saith that r Jeiunium est schola precum Chry. de â—eiuâ— fasting is the Schoole of Prayer For by fasting we learne to pray The leane fowle ouerflieth the Hawke whereas the fat one is soone ouertaken so the soule of a Christian that is humbled with fasting doth more easilie mount vp towards heauen by diuine contemplation and heauenly meditation and more easily escapeth the temptation and snare of the Deuill Secondly fasting is a verie great helpe and furtherance 2 Helping to get the masterie ouer some great sinne to Prayer As when a sinner hath committed some great sinne hainous transgression or is troubled with some raigning sinne it may be that Prayer alone will not serue to obtaine remission and to driue out that rebellious master-sinne but to the end that such a sinner may more fully expresse his true and vnfained repentance by godly sorrow and heartie mourning for his sinnes that he may the more humbly confesse his sins and more earnestly crie and call for mercie that he may turne away the displeasure of almighty God and that he may obtaine mercie and finde fauour with God hee must ioyne to his Prayer fasting So Å¿ 2. Sam. 12. 16. Dauid besought God for the child and Dauid fasted and went in and lay all night vpon the earth Dauid prayed for the child when it was sicke Dauid besought God for the childe and to the end that his prayer might be more effectuall he humbled his soule with fasting Fasting was a meanes to helpe and further his prayer Some sinnes are like that kinde of Deuils which could not be cast out but by t Mat. 17. 21. Prayer and fasting Some sinnes will not easily be cast out of men hearts but with much adoe with much sorrow and manie teares with fasting and praying Now whereas fasting performed after a right manner Vse and to right ends is such a helpe and further ance to praier Against those who cannot endure to fast the consideration hereof serues to reprooue manie in our age and time who cannot away with fasting And they are specially of two sorts either belly-gods whose mindes are so much vpon their belly and take so great delight in pampering the flesh that nothing almost can so disquiet and discontent them as that their hoâ—low paunch should misse it vsuall filling or they are nice and daintie ones such as fare delicately and feed curiously fasting say they is an enemie to health it filles the bodie full of winde vpon which manie iâ—firmities may grow but remember ô man whosoeuer thou art consider that Diues who u Luk. 16. 19. fared sumptuously euery day is now in x Ver. 23. 24. hell in torments and cannot obtaine so much as a drop of water to coole his tongue And heare all ye nice and daincie ones who are so afraid of hurting your bodies with fasting are you so good Physicians for your bodies and haue you no skill nor care to phisicke your
soules Consider with your selues that y 2 Sam. 12. 16. Dauid a King fasted mourned when his child was sicke and lay all night vpon the earth that z Esth 4. 4. 16. Esther a Queene fasted and did neither eat nor drinke three daies night nor day and that a Luk. 2 36. 37. Anna a woman of great age serued God with fastings and praiers night and day But where is our fasting or where shall we finde one of an hundred fasting truly after the right manner and to the â—ight ends that can say with S. Paul I haue bene b 2. Cor. 11. 27. Infastings often or can say with Dauid c Psal 109. 24. My knees are weake through fasting and my flesh faileth of fatnesse Some hope to excuse themselues from fasting saying each one for himselfe though I cannot fast yet I can pray but tell me not of thy deuotion in praying except thou canst also tell me of thy daily abstinence and of some time set a part for the taming of thy rebellious flesh and bringing vnder thy bodie by fasting for fasting is as hath bene declared a great helpe and furtherance to prayer and therefore where abstinence is not vsed and fasting neglected there doubtlesse praier either is not or is verie weake cold and formall And this of Fasting as it is a help and furtherance to praier CHAP. XX. Of the Third help and further ance of prayer Diuine Meditations GOdly Meditations are a third help and furtherance to our praiers which I will make manifest 3 Diâ—ine Meditations considered two waies First in generall Secondly by a particular enumeration of sundry profitable meditations For the First All godly meditations are a helpe and 1 Generally furtherance to our praiers as appeareth by the words of the prophet Dauid saying a Psal 39. 3. 4. My heart was hot within me while I was musing the fire burned then spake I with my tongue Lord make me to know mine end c. and againe he saith b Psal 77. 1. I cried vnto God with my voice euen vnto God with my voice he gaue eare vnto me But before he called cried vnto the Lord he declareth what thoughts meditations he had he c Ver. 3. remeÌ„bred God he could not sleepe for thinking vpon God he d Vers 6. 7 8 9. Communed with his owne heart his spirit made diligent search wil the Lord cast off for euer wil he be fauourable no more c. To this agreeth the saying of the sonne of Syrach e Ecclus. 39. 1. He that giueth his mind to the law of the most high and is occupied in the meditations thereof will seeke out the wisdome of all the ancient c. and it followeth f Vers 5. He will giue his heart to resort early to the Lord that made him and will pray before the most high and will open his mouth in prayer and make supplication for his sinnes Thus holy and diuine meditations generally considered are a helpe and furtherance to our praiers Secondly that diuine meditations are a great help 2 Particularly Twofold furtherance to dâ—uout praier I will manifest by the particular enumeration of sundry diuine meditations which I reduce to these two heads Godly meditations concerne either God or Ourselues 1 Concerning God Threefold Those that concerne God are of three sorts The first concerne his nature or Attributes The second his word The third his workes Touching the First The consideration of the attributes 1 Concerning the Attributes of God as of God may stirre vs vp to Inuocation either to pray to God or to praise God as First when we thinke vpon the eternitie and immortalitie of God the consideration of this that God is eternall 1 Eterniue of God and immortall that he is euerlasting without beginning and without ending may raise our thoughts to thinke on the life euerlasting which the eternall and euer-liuing God hath prepared for his elect and then to pray that we may liue eternally with God in his eternall and euerlasting kingdome Secondly when we meditate on the power of God 2 Power of God consider that he made the world of nothing and that he doth what soeuer it pleaseth him both in heauen and earth this should teach vs to pray that we may depend vpon Gods prouidence for the things of this present life because God is al sufficient to pray that in time of trouble we may waite vpon God for deliuerance because he is a God of might and power able to doe all things yea and to pray that we may feare that powerfull God to seeke to please him and to glorifie him both in our bodies and in our solues because he is g Mat. 10. 28. able to destroy both soule and bodie in hell Thirdly when we meditate on the iustice of God and 3 Iustice of God consider how iust the Lord is in all his waies that he is a iust God hating sinne and iniquitie and punishing the transgressors h Exod. 34 7. That will by no meanes cleare the guilty i Nahum 1. 3. And will not at all acquit the wicked the consideration hereof should mooue vs to pray that we may alwaies k Psal 4. 4. Stand in awe of his maiesty and not sinne against him lest we prouoke his wrath and indignation against vs. Fourthly when we thinke on the mercy of God and 4 Mercie of God consider with our selues that God is l Ioel. 2. 13. Gracious and mercifull this meditation should moue vs to pray that the Lord would be gracious and mercifull vnto vs that he would shew mercie vpon vs and pardon our sinnes as Dauid prayeth m Psal 51. 1. Haue mercy vpon me ô God according to thy louing kindnesse according to the multitude of thy tender mercies blot out my transgressions Fiftly when we thinke on the patience long suffering 5 Patience of God and forbearance of God considering how long we haue liued in our sinnes how often we haue done wickedly and still the Lord hath shewed his patience and long suffering and waiting for our repentance hath forborne to cut vs off in our sinnes then we should pray that this n Rom. 2. 4. Goodnesse of God in forbearing vs might be a meanes to lead vs to repentance Sixtly when we thinke on the wisedome of God and consider how wisely the Lord hath made all things and 6 Wisdome of God how prudently he ruleth and gouerneth the world this meditation should bring vs into admiration of the Lords wisedome and cause vs to lift vp our hearts on high praising the Lord and saying with Dauid o Psa 104. 24. O Lord how manifold are thy workes in wisdome hast thou made them all Thus the deuour soule may be carried aloft in heauenly meditations concerning these and the rest of the Attributes of God and in all he may be stirred vp
either to pray vnto God or to praise God Secondly the word of God if we meditate thereon 2 Concerning the word of God will stirre vs vp to praier whether we meditate on the law or the Gospell If on the law and the iudgements threatned against impenitent sinners the consideration thereof may moue vs to pray that we may haue grace to repent vs of our sinnes that so we may escape those iudgments threatned against vs and if we meditate on the Gospell and consider the promises of mercie and saluation made to all that truly beleeue and repent the consideration thereof may mooue vs to pray that we may haue grace to beleeue and to repent that so we may be partakers of those sweete and comfortable promises Thirdly meditations vpon the workes of Creation 3 Concerning the workes of Creation may stirre vs vp to Inuocation and calling vpon the name of the Lord either to pray to God for some blessing or to praise God for his goodnesse whether we consider the things created In heauen or In Earth or Threefold In the Seas and waters For so the Psalmist hath distinguished the workes of Creation p Psal 146. 6. Which made heauen and earth the Sea and all that therein is Touching the First The workes of creation in the 1 In the heauens heauens may stirie vs vp to call vpon the name of the Lord. As when we thinke on the Angels in heauen consider how they are q Heb. 1. 14. Ministring Spirits ready to r Psal 103. 20. doe his commandements hearkning to the voice of his word It should cause vs to pray that we also may endeauoure to lead such an angelicall life here on earth as that we be carefull to doe the will and obey the commandement of the Lord as the Angells doe When we looke vp to the heauens aboue see the firmament and behold the Sunne the moone and the starres those glorious lights the beholding thereof may cause vs to praise God for giuing vs sinfull men such glorious-bright-shining lampes to lighten vs in this vale of miserie as also to pray that after this life ended we may shine in the heauens as those glorious lights now shine for Daniel saith ſ Dan. 3. They that be wise shall shine as the brightnesse of the firmament and they that turne many to righteousnesse as the starrs for euer and euer And our sauiour Christ saith t 〈◊〉 13. 43. Then shall the righteous shine forth as the sunne in the kingdome of their father When we looke vp and see the cloudes we may meditate on Christs second u Mat 24. 34. Commming in the cloudes of heauen and how we shall be x 1 Thes 4. 17. caught vp in the cloudes and then pray that we may be ready and prepared * Versab to meete the Lord in the aire that so we may euer be with the Lord. When we heare it thunder and see the lightning flash in our faces we should meditate on the mighty voice of the Lord and the sound of the last y Vers 16. trumpe which shall cause the dead to rise as also of the suddainnesse of Christs second comming to iudgement compared to z Mat. 24. 27. lightning and then pray that we be not found sleeping but a Luk. 12. 36. 37 watching like to good seruants which Watch and wait for the Lords comming When we see the dew raine falling vpon the earth and perceiue that thereby the drie earth is refreshed bringeth forth hearbes and grasse and corne for the vse of man and beast we may meditate on the dew of grace and the sweete and comfortable raine of Gods word dropping vpon the hearts of men and refreshing their soules and then pray that as the raine falling vpon the earth maketh it fruitfull so the word of God dropping vpon our hearts may soften our hard and stonie hearts and make vs fruitfull in good workes When we consider the b Math. 6. 26. Foules of the aire how they sow not neither doe they reape nor gather into barnes and yet as our sauiour Christ saith Your heauenly father feedeth them we may meditate on the prouidence of God of his goodnesse prouiding for all liuing creatures and then pray that we may rest vpon God and depend vpon his prouidence for the things of this present life as foode and raigment and all other things needfull for the preseruation of our life c 1 Pet. 5. 7. Casting all our care on God and praying that we may d Math. 6. 33. First seeke the kingdome of God and his righteousnesse that all needfull thing may be added vnto vs. Thus meditations to stirre vp our deuotion may be taken from things aboue Secondly from things on earth as when we looke 2 On the earth vpon trees consider how some trees beare good and plentifull fruite others either no fruite or bad fruite we may meditate on the seuerall sorts of men in the world and thinke with our selues how good men are like good trees doing good and bringing forth in their liues the fruit of holinesse and righteousnesse contrariwise that wicked men are like bad trees yeelding either no fruite or no good fruite who either liue Idly and are vnprofitable members doing no good or bringing forth e Isa 5. 4. wilde grapes liue wickedly and doe naughtily offending God and wronging men then pray that we may be good trees bringing forth good fruite because Iohn Baptist saith f Math. 3. 10. Euery tree which bringeth not forth good fruite is hewen downe and cast into the fier When we looke vpon the grasse in the field or flowers in the garden we may be put in mind of our mortalitie and shortnesse of life for as the Prophet Esay sayth g Isa 40. 6. All flesh is grasse and all the goodlinesse thereof as the flower of the field The grasse withereth the flower fadeth And when we are thus meditating on our mortalitie and shortnesse of life then we should pray that we may at all times be readie and prepared for the day of our death for we are but as the grasse and as the flower we know not how soone we may be cut downe pluckt vp and withered when we thinke or looke on beasts and cattell they may stirre vp our deuotion as when we perceiue the h Isa 1. 3. Oxe knowing his owner and the asse his masters crib as saith the Prophet we should pray that the Lord would make vs obedient and thankfull vnto God lest we be worse then the Oxe or the asse When we see a Lambe brought to the slaughter and the sheepe lying vnder the hand of the shearer dumbe we may meditate on the meeknesse patience of Christ our Sauiour in suffering for as the Prophet Esay saith i Isa 53. 7. he was oppressed he was afflicted yet he opened not his mouth he is brought as a Lambe to the
haue occasion to meditate on the course of our life and to thinke with our selues that the course of our life is but as a way wherein we walke and that we are here on earth but as f 1. Pet 2. 11. strangers and pilgrimes hauing g Heb. 13. 14. here no continuing citie and then pray that we may haue our hearts and mindes aboue desiring to come to the end of our way h Ver. id seeking the citie to come euen that i Heb. 11. 10. citie which hath foundations whose builder and maker is God And trauelling towardes k Ver. 16. a better countrey that is an heauenly These and such other meditations we may haue in the day time 3 In the euening Thirdly in the euening we may meditate on the end of our life and pray that we may be prepared for our last end When we put off our apparrell we may meditate on l Ephe. 4. 22. putting off the old man and pray that we may m Ezek. 18. 31. cast away from vs all our transgressions whereby we haue transgressed and n Heb. 12. 1. lay aside euery weight and burthen of sinne When we lie downe in our beds we may fitly meditate on our lying in the graue and pray that as we rest our wearie bodies in our bed that they may rise againe with greater strength so when our bodies shall sleepe in the dust of the earth in the day of the resurrection they may awake and rise vp to glorie These and such like meditations we may haue in the euening Thus diuine meditations doe stirre vp deuotion and further vs in Prayer The consideration whereof serues to reprooue those Vse who haue their thoughts cogitations little vpon God Against those who haue their thoughts much vpon earthly things and little vpon heauenly things or his word or his workes little vpon heauenly things but haue their hearts and mindes vpon the world and the things of the world whose affections are set vpon the earth and earthly things and whose meditations and musings are for the most part worldly and carnall such men may see and perceiue how farre they are from the state of true happinesse by Dauids description of a blessed man of whom he saith o Psal 1. 1. 2. his delight is in the law of the Lord and in his law doth he meditate day and night Wherefore let such men be admonished to set their hearts lesse vpon the world and more vpon God to haue their minds and affections lesse on earthly things and more vpon heauenly things and as the Apostle exhorteth to p Coloss 3. 2. set their affection on things aboue not on things on the earth that so heauenly thoughts and godly meditations may stirre vp their feruencie in prayer without which deuotion is cold dull and drowsie CHAP. XXI Of motiues and perswasions to Prayer THe tenth and last thing in the Treatise of praier 10 Motiues and perswasions to Prayer is concerning the motiues and perswasions whereby euery Christian may and ought to be perswaded to practise so holy and religious a dutie which motiues I take First from the testimonies of holy Scripture Foure Secondly from examples of holy and deuout men Thirdly from the necessitie of Prayer Fourthly from the benefit thereof Touching the first the Scripture maketh it manifest 1 Testimonies of Scrâ—pture that God requireth Prayer the Lord calleth vs to the performance of this dutie he biddeth vs call vpon him a Psal 50. 15. call vpon me saith the Lord in the day of trouble the Propher Esay saith b Isa 55. 6. seeke ye the Lord while hee may bee found call ye vpon him while he is neere This is the charge of our Sauiour Christ to his Disciples c Mat. 2â— 41. watch and pray S. Pauls exhortation to the Romanes is to d Rom. 12. 12. continue instant in Prayer to the Ephesians to e Ephe. 6. 18. pray alwayes with all prayer and supplication in the spirit to the Thessalonians to f 1. Thess 5. 17. pray without ceasing S. Iames saith g Iam. 5. 13. Is any among you afflicted let him pray And S. Peters exhortation is h 1. Pet. 4. 7. be ye sober and watch vnto Prayer Thus the Scripture exhorteth vs to Prayer Secondly examples of holy and deuout men may 2 Examples perswade vs to the practise of this dutie of Prayer Moses the man of God is i Exod. 32. 11. 12. 13. 31. 32. And Exod. 14. 13. 14. 15. Numb 21. 7. often found praying for the people when they had sinned against God Dauids psalmes are full of prayers praises and thankesgiuings vnto God Daniel is deuout in Prayer vsing to k Dan. 6. 10. pray three times a day Cornelius hath commendation that he was l Act. 10. 2. a deuout man and one that feared God with all his house which gaue much almes to the people and prayed to God alway The Apostles of Christ we finde m Act. 1. 24. 25. And Act. 4 24. 25. c. to 31. And Act. 6. 4. 6. often praying yea and we may find our Sauiour Christ himselfe not onely teaching vs to pray but also giuing vs an example of prayer in himselfe when he fed the fiue thousand with the fiue loaues and two fishes he first n Mat. 14. 19. looked vp to heauen and blessed and after that the people were filled and departed o Ver. 23. he went vp into mountaine apart to pray In his p Luk. 22. 41. 42. 44. â—agonie he prayed earnestly that the cup might be remooued from him And the seuenteenth Chapter of S. Iohns Gospell is nothing else but a heauenly deuout prayer which our Sauiour Christ maketh to his Father in the behalfe of himselfe that his Father would q Ioh. 1. 5. glorifie him in the behalfe of his Disciples that the Father would r Ver. 15. keepe them from the euill and Å¿ Ver. 17. sanctifie them through the truth and in the behalfe of them also t Ver. 20. 21. 22. 23. 24. which shall beleeue on Christ through their word that they all may be one and may be with the Lord where he is and may behold his glorie These are examples written for our instruction to mooue vs also to be carefull of performing this dutie of Prayer to call vpon the name of the Lord to pray vnto God and to prayse God Thirdly there 's a great necessitie of praying for 3 The necessitie of praying For First our want is verie great both in regard of temporall blessings and spirituall graces for concerning our temporall state when we were borne into the world we were naked destitute of cloathing hauing neither 1 Our want is verie great foode nor raiment For u 1. Tim. 6. 7. we brought nothing into this world as saith the Apostle And concerning our spirituall state we were x
sometime the same things which we desire the praiers of the righteous that he granteth them their requests and giueth them euen the same things which they desire and aske according to his will Secondly sometime God heareth the praiers of the righteous and yet granteth them not the same things 2 He granteth not the same things which we desire but some thing else better for vs. which they required but in stead thereof giueth them something else which God in his wisdome knoweth to be more expedient and better for them Paul being tempted praied against the temptation that earnestly for he saith x 2 Cor. 12. 8. 9. For this thing I besought the Lord thrice that it might depart from me And he said vnto me My grace is sufficient for thee for my strength is made perfect in weakenesse When Paul was troubled with that y Vers 7. Thorne in the flesh had the messenger of Sathan to buffet him when he was tempted prayed thrice that is often against the temptation the Lord did not altogether free him from the temptation yet the Lord heard him in that he gaue him his grace to resist the temptation and strength to stand against the assaults of the Deuill So Christ our Sauiour when he was in his agonie praied and that earnestly with z Heb. 5. 7. Strong crying and teares vnto him that was able to saue him from death and was heard in that he feared The Apostle saith that Christ prayed and was heard and yet we know that Christ suffered death and the cup did not passe from him but he must needes drinke of it how Obiect then was he heard when he praied that the cup might passe from him seeing he did drinke of the cup and was not deliuered from death but suffered death I Answere First Christ praieth a Luk. 22. 42. Not my will but thine Answ be done and as one saith b In hoc siquideÌ„ quod dicebat Non quod ego volo sed tua voluntas fiat ex auditus est Cart. in Mat. 26. He was heard in this that he said not as I will but as thou wilt Secondly when he was in his agonie and prayed earnestly to his Father that the cup migh be remooued from him c Luk 22. 43. There appeared an Angell vnto him from heauen strengthening him So that although he suffered death yet he had strength and comfort from heauen and so he was heard Thirdly the manhood of Christ in suffering was supported and strengthened by the god head and though he suffered death yet he had admirable strength from the diuine nature to endure the vnspeakeable wrath of God and to beare the heauie burthen of our sinnes and so he was heard This is the First benifite that we haue by praying vnto God God heareth our praiers and granteth our requests The Second benefite which we receiue by praier is 2 Praier is a great help in trouble Considered Two waies aide and succour help and deliuerance in time of trouble for praier is the best help and the most present remedy in all trouble this I manifest two waies proouing First in generall that praier is a help in all troubles Secondly that praier helpeth vs in particular troubles which befall vs in the course of our life For the First Praier is the best the surest and readiest 1 Generally help in all trouble d Psal 50. 15. Call vpon me saith the Lord in the day of trouble I will deliuer thee e Iam. 5. 13. Is any man among you afflicted saith S. Iames let him pray The Psalmist saith f Psal 46. 1. God is our refuge and strength a very present helpe in trouble Salomon saith g Prou. 18. 10. The name of the Lord is a strong tower the righteous runneth into it and is safe And the seruants of the Lord haue found this true by experience for when they haue bene in trouble they haue runne vnto the Lord and cried vnto him for helpe and they haue bene helped and deliuered so Dauid acknowledgeth saying h Psal 18. 6. In my distresse I called vpon the Lord and cryed vnto my God he heard my voice out of his Temple and my crie came before him euen vnto his eares Againe he saith i Psal 142. 4. 5. I looked on my right hand and beheld but there was no man that would know me refuge failed me no man cared for my soule Then he saith I cried vnto thee ô Lord I said Thou art my refuge and my portion in the land of the liuing Thus in generall the Scripture sheweth that Praier vnto God is a readie and present helpe in trouble and that when all other helpes faile Secondly in particular troubles and afflictions Praier 2 Particularly as is the best help as First it is the best helpe in time of warre to deliuer vs from the danger of the enemie and to saue vs from the 1 In time of warre perill of the sword in such a case it was Hezekias helpe against the King of Assyria for when Sennacherth King of Assyria sent a blasphemous railing letter to Hezekiah King of Iuda k Isa 37. 14. 15. c. Hezekiah went vp into the house of the Lord and spread it before the Lord. And Hezekiah prayed vnto the Lord. And the Lord heard his praier and sent a Prophet vnto him to comfort him and also sent an Angell to fight for Israel against the Assyrians which l Vers 36. smote in the campe of the Assyrians a hundreth and fourescore and fiue thousand By this meanes was Hezekiah deliuered from the hand of his enemies For as one saith m Verè caelâ—stis est aâ—mâ—tura dâ—precatio quae Deo â—â—anditur Cloys dâ— crando Deum l. 1. supplication made vnto God for deliuerance is indeede heauenly armour Secondly Praier is the best help in captiuitie and seruile bondage in the like case it helped Manasseh for 2 In captiuitie being carried captiue to n 2. Chrâ— 33. 11. 12. 13. Babylon when he was in affliction he besought the Lord his God and humbled himselfe greatly before the God of his Fathers and prayed vnto him and he was intreated of him and heard his supplication and brought him againe to Ierusalem into his kingdome Thirdly prayer helpeth much in time of famine this 3 In famine is the promise of the Lord to his people saying o Isa 41. 17. When the poore and needie seeke water and there is none and their tongue faileth for thirst I the Lord will heare them Giuing vs to vnderstand that if in time of famine and scarcitie the people shall pray vnto the Lord he will heare them and helpe them in their need Fourthly in time of plague and pestilence Praier is a 4 In the plague and pestilence great preseruatiue for the Lord saith p 2 Chro. 7. 13. 14. If I send pestilence among my people if my people which