compassion strong and mightâ—e they being principalites and powers and worldly governours Briefly By the helpe of prayer thou will behaue thy selfe discreetly and wisely towards all thou will comfort b Thess 5. 14 the feeble minded beare with the weake If c Galat. 6. 1 any bee fallen into any fault or distres thou who art spirituall will restore such a one with the spirit of meeknesse considering thy selfe lest thou also bee tempted Lastly When thou prostrates and presents thy selfe before GOD Regia â—rede mihi râ—s est succcurrere lapsis and ferventlie dost incall vpon his blessed Name thou may bee perswaded in thy owne conscience that thou art a pious a devote Priest vnto GOD and that the LORD will furnish thee with these gifts and graces needfull for the discharge of so holy a function First With saving wisedome and knowledge and c 2 Pet. 3. 18 so thou will both grow in this knowledge and thy lippes shall preserve the same thou shall d Mal. 2. 7 bee a teacher in Israel and a e Iohn 2. 10 strengthner of thy brethren Without this knowledge a man is not teachable as a swallow which as the naturalistes writâ—th is indocill and cannot be brought to learne hee is blind and without Plin Nat. hist lib. 19. cap 32 Sacerdos sâ—ne literis tauquâ— navis absque vâ—lis eyes like the seawinkle hee is vnprofitable like a ship without sailes he is beastly more brutish than the f Isa 1. 3 oxe than the asse knowing his owner and masters cryb hee is wretched and miserable as a g Isa 27. 11 people of no vnderstanding hee that made them shall haue no compassion on them and he that formed them shall haue no mercie on them Secondly With this gift of prayer praying continually thou shall not pray for thy selfe only but also for others This did Moses h Exod â— 2 who stood before the LORD in the gape Thus did Samuel saying i 1 Sam. 12. â—â— GOD forbidde that I should sinne against the LORD in not praying for you So did David for the people and CHRIST made this his speciall duetie k Iohn 17. 20 praying for all beleâ—vers This giâ—t of prayer is the key of Heaven if prayer ascend GODS mercie will descend vnto thee Thirdly By praying as the LORDS Priest thou shall l 1 Pet. 3. 9 loue blessing and hate cursing thou will not render evill for evill neither rebuke for rebuke but contrariwise blâ—sse knowing that thou art therevnto called that thou shuld bee the heire of blessing thou will blesse GOD and his Saincts not in wordes only but also in works Noli gloriari as an Ancient â—elleth si lingua benedicas vita meritis maledicas Rejoyce not August if in thy words thou blesse and in thy life and conversation curse but if thou loue blessing thou shall be n Galat. 3. 9 blessed with faithfull Abraham Fourthy By prayer thou shall entertaine the holy Spirit as the Levâ—ticall Priests vnder the law behoved to o Leuâ—t 6. 13 keepe the fire ever burning upon the Altar and never let â—t goe foorth but feade it carefully and continuaily So preserâ—e thou the fire of GODS grace vpon the Altar of thy heart and bee thou most watchfull and solicitous that thou never p 1 Thess 5. 19 quench the Spirit Lastly Thou will bee heartly content to haue the LORD thy portion and habitation For q Deut. 10. 19 as the Levits had no portion in the land of Canaan but dwelt in tents and r Psal 119. 57 the LORD was their portion So thou being a Priest to GOD and praying duetifully to his Majestie thou will not seeke so much to haue any inheritance vpon this â—arâ—h as to desire Å¿ Psal 16. 6 that faire heritage in Heaven where thou shall haue food and raiment Thou will be content knowing thou brought nothing t 1 Tim. 6. 7 into this world and it is certaine thou can carie nothing out of it and during the short tyme of thy momentaniall life thou will abide in CHRIST and bring soorth much fruite and then u Iohn 15. 7 aske what thou will and it shall be given to thee for GODS glory and thy eternall felicitie Wee will speake more God-willing of the good which is gotten by earnest prayer when wee shall declare the vtilitie efficacie necâ—ssitie and effects thereof but first of the difficultie of this divine exercise of prayer OF THE DIFFICVLTIE OF PRAYER The eleventh Chapter SVch is the a Revel 2. 15 depth of the deceite of the Devill a lyar from the beginning who can transforme himself into an angell of light that most frequently and lamentably hee deludeth and deceaveth an infinite number of people of all sortes in making them to dâ—â—me yea rather to dreame that that service which is most painefull wâ—ightie laborious of greatest importance and difficultie to bee most light easie of small effect and greatest facilitie as the worke of faith of repentance and prayer But bee not decâ—aved by the illusions of thy false enemie giue great diligence for â—shewing and espying his craft and machinations For all they to whom the secreets of the LORD is revealed who haue their eyes in their heads who haue their hearts at their right hands who haue their witnesse in Heaven who are prudâ—nt in spirit they know full well by proofe of experience they will acknowledge with sorrow and heavie displeasure that it is a most hard and difficult thing to pray arightly and to caâ—l vpon GOD in spirit and veritie This vnknowne difficultie will appeare more cleare and evident to all in a fourefold respect or consideration first in respect oâ— the verie aâ—t of prayer it selfe secondly in regard of the parts of prayâ—r thirdly in respect of all those gâ—aces which of necessiâ—ie must â—â—ncurre to adorne the true supplicant Lastly by considering of these manifold impediments that are multiplyed for the hindering of such a profitable and godlie exercise First then in the aâ—t of prayer it is most certaine thou shall surely find sundrie if thou pray aâ—â—ghtly dâ—ffiâ—ile and laborious workes let vs consider of some of them In true and acceptable prayer the first worke is a departure from the world or a separation of our hearts from this earth The second is the ascension of our mynd to Heaven the third worke in prayer is an approaching to GOD and a presenting of our â—elues be fore his glorious and sacred Majestie the fourth is a speaking and conference with the most high holy and wise GOD the fift an offering or oblation to GOD the possessor of Heaven and earth who is of greatest perfection and sufficiencie The sixt an combate or wrestling with the Almighty The seventh a prevailing or an obtaining of the victorie The last a building of a temple to GOD all these are workes of turmoile and difficultie The world is like Egypt b
none can be f Iohn 14. 16 comforted confirmed nor glorified if I say this sanctifying Spirit be necessarie so also is prayer seing our g Luke 11. 13 Heavenly Father will giue the holy Ghost to them that desire him But if thou shall say that prayer is not so needfull because many evill doers haue gotten good gifts and haue not prayed arightly for the same as Cain h Genes 4 8 a vagabound and runnagate received strength Esau i Hebr. 12. 16 a profane person his fathers k Genes 25 2â— favour Naball a foolish man received l â— Sam. 25. 36 riches traiterous Achitophell m 2 Sam. 16.23 worldly wisdome wicked n Esther 3. 1 Haman worldlie honour cruell Iezabell o 2 King 9. 30 was faire and beautifull wretched p Luke 9. â— ludas had learning yea the gift of preaching and proud q Exod. 1. â— Pharaâ—h received an earthly Kingdome that these curst catiues did not pray nor call vpon the name of the LORD I answere albeit GOD r Math. 5. 45 maketh his sunne to arise both on the evill and the good and sendeth raine on the just and vnjust yet these be commoun and earthly benefits temporary gifts these will be but as Å¿ Rom. 12.20 coales of fire vpon their heads and aggravate their just condemnation but the godly who call vpon the LORD conscientiously they receiue true grace spirituall Heavenly and eternall blessings vnto their everlasting salvation OF THE PROFITE OF TRVE PRAYER The fifteenth Chapter ALbeit the Atheist whose candle shall bee put out who shall bee as stubble before the winde as chaâ—fe which the storme carieth away or as a Isaiah 1. 31 tow before the fire will thus foolishly say Who b Iob. 21. 15 is the Almightie that I should serue him and what profite shall I haue if I pray vnto him Yet let the faithfull Christian certainly bee perswaded that as godlinesse c 1 Tim. 6. 6 is great gaine so is prayer which procureth godlinesse Prayer is profitable for keeping of good it must be great gaine Vtilitas as the naturall Philosopher sayeth wisely est praesentium bonorum conservatio aut absentium Arist Rhetor. ad Aâ—exan comparatio aut malorum instantium propulsio aut futurorum incommodorum inhibitio hoc dividitur in corpus animam res â—ternas that is to say This is vtilitie the keeping of good things which are present the acquiring of good things which are absent or the holding off and propulsion of evill things which are neere and instant or the staying and inhibition of hurts and detriments to come and this is divided to the body soule and eternall things Prayer then is profitable for preserving true light and saving knowledge in thy minde least the divell blindfold thee and pluck out the eyes of thy soule that thou mayest haue d 2 Tim. 2. 7 vnderstanding in all things necessary and expedient for keeping holynesse in thine affection and in thy conversation for preserving of health strength riches good name children and posteritie for keeping of all publict and private good Secondly Invocation or calling vpon GOD is most commodious Prayer is profitable for purchasing good for purchasing of good things that are lost or absent If therefore thou e Revel 2. 4 hast lost thy first loue and hast lost that sweete familiaritie and acqâ—aintance which sometimes most comfortably thou hast had with thy GOD if thou hast lost his pretious pâ—â—sence his gratious favour his sanctifying Spirit peace of conscience health of body worldly honour earthly wealth deare friends loving children or what ever is beloved of thee True prayer is most profitable to recover all that GOD may lift vp f Psal 4. 6 the light of his countenance vpon thee that hee may vouchsafe his loue and favour vpon thee that againe thou mayest renue thy acquaintaince g Iob. 22. 25 and make friendship with thy GOD that thou mayest loue h Deut. 6.5 him with all thine heart soule strength and minde that thou mayest find the LORD alwayes i 2 Chron 15.2 with thee and thou with him that GOD may create k Psal 51. 10 a clcane heart and renue a right spirit within thee that all good things lost may bee restored vnto thee that the LORD l Iâ—b 42. 12 may blesse thy last dayes more than the first that thou maâ—est receiue whatsoever good thou requirest for this life or the life to come Thirdly Prayer is profitable for removing of punishment already Prayer is profitable foâ—â—emâ—ving of present 〈◊〉 â—â—s inâ—â—iâ—ted whither they be commoun judgâ—ments as sword â—â— famâ—â—e pestilence or particulare judgments m 1 King â— 37 and corrections for sicknesse â—anishment want and distresse Consider the example of David Hezâ—kiâ—h Manasse Samson and others Fourthly Prayer is profitable for averting plagues that are threatned Pâ—â—yer is profitable for averting of punishments threatned and denunced A plaine proofe heereof in the Ninivits when they did n Ioâ— 3.8 cry vnto GOD mightily the LORD enclined his eare mercifully and delivered them from that destruction which was denounced Againe an other man speaketh pertinently to this purpose that Vtilitas in continuá rei boâ—ae possessione consistit vtilitie consisteth in a continuall possession of a good thing Then prayer is most profitable for by the helpe thereof the blessed GOD shall bee thy o Psâ—l 16.5 portion thy lot thine inheritance aâ—d perpetuall possession thy everlasting habitation p Psal 90. 1 from generation to generation all things whether q 1 Câ—r 3. 22 thâ—y bee things present or things to come shall bee thâ—ne and thou Christs and Christ Gods thou shall surely haue a continuall pâ—ssession of GOD himselfe and r Rom. 8. 28 all things shall worke together for thy best True prayer assuredly is profitable for people of all age â—exe estate and condition at all times for ever mâ—st profitable for young Å¿ Genes 25 63 Isaak â—or old t Luke 2. 29 Simâ—on for n 1 Sam. 1. 10 Hanna a woman as for Eâ—canah her husband for rich King x 1 King 8â— 23 Aequâ— pauperibus prodest lâ—cupletibâ—s aequè Aequè neglectuâ—â— pueris senibusque nocebat Salomon as for poore Lazarus in time of health and in tyme of sicknes during lifetime and at thy dyâ—â—g day For if thou pray duâ—â—â—fully if thou heare GODS word â—â—â—gently then y Isaiah 48. 17 the LORD will teach thee to profit â—â—a 〈◊〉 â—â—â—e by the way thou shoâ—â—â—â—◠〈◊〉 If the Apoâ—â—'e 〈◊〉 Iohn Marke to bee broâ—ght to him because hee waâ— proâ—â—â—â— z 2 Tim. 4. 11 vnto him to minister thâ—â— shoâ—'dest desire that thou may bee â—â—â—tinuallie pâ—â—â—e to 〈◊〉 which is most 〈◊〉 to minister vnto 〈◊〉 necessitiâ—s to mâ—â—â—rat all thine affaires to maâ—e thee happy hâ—ere and for eveâ— Amen OF THE DIGNITIE OF PRAYER The sixteenth
the LORDS owne house and there to beg his favour and blessing with earnestnesse with all humilitie and submission that hee may receaue mercie grace and consolation Not thinking that the Church will make his prayers more holy and acceptable but that in such a place hee shall haue fitter occasion and moe motiue of servent supplication As also that the conjunct prayers of the faithfull in a sweet harmonie sent vp to our Heavenly Father will bee more powerfull and effectuall to procure a blessing For if f Math 18. 19 two sayeth our Saviour agree vpon earth any thing whatsoever they desire it shall bee given them of my Father which is in Heaven And an Ancient saith Non aeque exoras cum solus Dominum obsecras atque cum fratribus tuis â—st enim in hoc plus aliquid videlicet concordia conspiratio copula amoris charitatis Thou doest not alike obtaine thy desire when alone thou prayest the LORD as with thy brethren for in this there is some more namely concord conspiration a coniunction of loue and charitie Quod quis apud seipsum precatus accipere non poterit hoâ— cum multitudine precatus accipiet Quare quia etiam si non propria virtus tamen concordia multum potest That which one within himselfe praying could not obtaine praying with a multitude hee shall receiue the same wherefore because albeit his proper vertue availeth not yet concord availeth much Thus in the dayes of M. Aurelius when the whole Romane armie was in great danger and extreame necessitie through thirst Vide histor Magdeburg and scarsitie of water the Christian Souldiers with one consent instantly praying so prevailed with GOD that hee sent incontinently sufficient raine for the refreshment of their companie and fire-flaughts for the destruction of the adversary The Emperor perceived this clearely and did write the same to the senate immediatly St. Ierome compareth this conjunct praying of the LORDS congregation to an thunder-clap of great noise and Basill to the roaring of the sea of a loud sound Thirdly touching the tyme of Circumstance of tyme. prayer let vs hearken the holy Scripture Christians ought g Luke 18. 1 alwayes to pray and not to waxe faint pray h 1 Thess 5 17 continually continue in i Rom. 12. 12 prayer againe continue k Colos 4. 2 in prayer and watch in the same furthermore in l Philip. 4. 6 all things let your request bee shewed vnto GOD in prayer and supplication More particularly let it be thy first care with David m Psal 5. 4 in the morning to direct thy prayer vnto GOD and to waite vpon his blessed Majestie to n Psal 57. 9 awake right early to pray and to praise GOD duetifully Euening o Psal 55. 17 and morning and at midde tyme of day to make a noise As vnder the Law GOD commanded his people to p Exod. 28. 38 present vpon his Altar a continuall offering and to offer a dayly morning and evening sacrifice a lambe of a Pray in the night yeere old So the LORDS servants in the new Testament should at the least send vp their morning and evening sacrifice of prayer yea in the night tyme they will call vpon the LORD fervently and protest with the Prophet With n Isaiah 26. 9 my soule haue I desired thee in the night and with my spirit within mee will I seeke thee in the morning And with King DAVID My o Psal 63. 6 soule shall bee satisfied with marrow and fatnesse and my mouth shall praise thee with joyfull lippes when I remember thee on my bed and when I thinke vpon thee in the night watches Againe p Psal 11â— 62 At mid-night will I arise and giue thankes and to pray to GOD because of his righteous judgement But in this place thou must be advertised that the error and heresie The Euchites condemned of the Euchites who thought that wee should doe no other thing at all neither exercise any calling but pray ever neglecting all other labour is to be eshewed Let it bee thy chiefe care and indevoure with Enoch q to walke with GOD to liue conscientiously and godly with Abraham r Genes 5. 22 to walke before GOD to liue vprightly and with David Å¿ Genes 17. 1 to set the LORD alwayes before thee and that t Philip. 1. 27 thy conversation be alwayes as it becommeth the Gospell of CHRIST IESUS Fourthly As for thy gesture and behaviour in tyme of prayer The circumstance of gesâ—ure it is free to thee in thy owne option and power so it be with decency and reverence thou may prostrate thy selfe and fall downe vpon thy face So did Moses u Numb 16.22 and Aâ—ron when they did pray for the safetie of the congregation of Israel So did Ioshua x Iosh 5. 14 when CHRIST tolde him that hee was come as a Captaine of the LORDS Host So our Saviour y Math. 26. 39 when his soule was heavie in His great agonie Thou may stand vp vpon thy â—eete thus did the servant z Genes 24.15 of Abraham Thus did CHRIST a Iohâ— 11 41 also this likewayes did the b Luke 18.3 Publican in the Temple Thou mayâ—st humâ—le thy selfe and bow thy knees as c 1 King 8. 54 Salomon as d Act. 7. 6 Steven the Martyre as St. e Act. 26 â—6 Paul as the f Mark 1. 40 Leper as our blessed g Luke 22. 41 advocate and Redeemer Thou mayest lift vp thine eyes to Heaven as h Psal 121. 1 passim David in many places as CHRIST i Math. 14 1â— alibi Himselfe the paterne of all godlynesse And albeit some were of such a foolish opinion that kneeling in tyme of devotion was and is onely vnlawfull and that standing in that service is onely acceptable Yet Agnoclytae Damascen de haeresia thou will bee soone perswaded if thou bee truely informed that a k Psal 51.17 contrite spirit a broken and a vpright heart shall never bee despysed whatsoever thy behaviour bee before GOD who is the searcher of all heartes OF THE SIGNES OF PRAYER The Ninetenth Chapter BEcause a great number of people is thus miserably deceived who doe imagine in their owne conceat that they pray to GOD duetifully and acceptablie when as notwithstanding seeing they a Prover 28.9 turne away their eare from hearing of the Law their prayer is abominable Therefore in the last place let vs briefly consider some sure signes and true tokens whereby a Christian may know assuredly if hee prayeth to GOD arightlie I reckon fiue of them principally First Heavenly wisedome and Wisedome discretion for if according to Salomons saying Hee b Prover 13.20 that walketh with wise men shall bee wise much more he that often walketh and talketh with the most wise GOD shall attaine to true wisedome and vnderstanding c Psal
hands vpon one who was dease and stammered in his speach but CHRIST did more hee did put his finger in his eares and did spit and touched his tongue and looking vp to Heaven hee sighed and said vnto him EPHâ—HATHâ— that is bee opened Some Ieves came to CHRIST for bodily nourishment because they z Iohn 6. 26 ate of the loaâ—es and were filled but â—ESUS bestâ—wed on them more even spirituall refreshment for their soules and offred them meate thâ—â— endureth for ever vnto everlasting life And thus it is most sure and certaine that GOD will vouchsafe more good vpon his Saâ—â—cts than they will require or aske of his blessed Majestie for as much as bountifulnesse and laâ—ge liberality is naturall and essentiall to his high honour and great glory Hee a Zeph. 3. 17 will quiet himselfe and rest in his loue He delighteth to doe good abundantly in all plentie and statelie royaltie We reade that when Perillus one of Alexanders friends asked him dowrie to his daughters the King commanded him to take fiftie talents Perillus answering that ten talents would be sufficient the King replyed Tibi quidem satis est tantum accipere mihi vâ—â—o non satis Seneca alâ—i plerique est tantum dare it is indeede sufficient to thee to recâ—aue so much but so much is not sufficient to mee to giue that King had a respect to his honâ—ur and not to the mans deservings Thy great and immortaâ—l King who â—aveth vnto thee Open b Psalm 81.11 thy mouth wide and I shall fâ—ll itâ— in giving he regardeth more his owne glorie and greatâ—â—sse than thy merits and worthinâ—ssâ— For c Isaiah 48 9 his names sake hee deferreth his wrath and for his praise will he refraine from it The LORD led d Isaiah 62.14 his people with his owne glorious arme divyding the waters before them to make himselfe an everlasting and glorious name Hee e Ezech. 20.44 will haue a respect vnto vs for his owne Names sake Hee will bee beneficiall vnto vs and not after our wicked wayes nor according to our corrupt workes GOD will giue to his owne a new heart and a new spirit he will put within them hee will gather them out of all countries and bring them to their land But thus f Ezech. 36.22 saith the LORD GOD. I doe not this for your sakes O house of Israelâ— but for my holie Names sake And surely in thy conscience thou may be fully perswaded and firmelie assured that thy most gratious GOD will g Dan. 9. 18 encline his eares to heare thy prayers that he will yeelde to thy desires and satiâ—â—ie thy requestes for three causes first because h Iohn 2. 1 thou hast an Advocate with thy Father CHRIST IESVS the just his i Math. 3. 17 beloved Sonne in whom hee is well pleased who k Hebr. 9. 24 appeareth now in the sight of GOD to make request and intercession for thee seing l Heb. 7. 25 he ever liveth hee is able perfectly to saue thee and to bring thee honour and felicirie Albeit Constâ—ntine the most worthie Emperor by his great moyen Theodoret. lib 1 cap. 24 Euseb â—â—b 4 and letters of recommendation made intercession for the Saints who were grâ—evouslie afflicted and by barbarous crueltie persecuted in the Kingdome of Persia when he did pleade the cause of innocent Christians who in great number were tortured vnto death and intreated their King Sapores to deale mercifullie to embrace them kindly it is yet vncertaine if the intercession of Constantine prevailed any thing or if any mitigation of that horrible persâ—cution was granted seing we reade that in Constantius his sonnes dayes vnder that same Barbarian it endured yet this is most sure and certaine that CHRISTS intercession will ever prevaile and bee effectuall seing m Isaiah 42. 1 in him GODS soule delighteth and whatsoever hee willeth GOD worketh whatsoeveâ— hee n Psal 2. 8 asketh GOD giveth and he will never gâ—t a refusall If his Father who loved o Iohn 17. 24 him before the fundation of the world vnto p Math. 28. â—8 whom is given all power in Heaven and in Earth who q Ephes 4. 8 ascended vp in high who led captivitie captiue and gaue gifts vnto men The second cause of thy sure certification that GOD will grant thy supplication is this For r Rom. 8. 26 that the spirit also helpeth thine infirmities for thou knowest not what to pray as thou oughtest but the spirit it selfe maketh request for thee with sighes which can not be expressed according to the will of GOD and hee that searcheth the heart and tryeth the reines knoweth 27. the meaning of the spirit and because thou art f Galat. 4. 6 the sonne of adoption GOD hath sent foorth the spirit of the Sonne in thine heart which cryeth Abba father who is as a learned man testifieth Hilarius Advocatus nobiscum perpetuâ— manens an Advocate for ever abyding with vs and as the t Iohn 3. 8 wind bloweth where it listeth so the SPIRIT effecteth whatsoever he requireth A third cause of thy vndoubted assurance that the Almightie will yeelde vnto thy petition is this albeit himselfe be the most worthie and mightie partie offended yet hee first seeketh thee yea by his u 2 Cor. 5. 20 ambassadours beseecheth thee to be reconciled with his Majestie As x Psal 103. 13 a father hath compassion on his children so the LORD hath compassion on them that feare him As the most gratious GOD is of vnspeakeable loue of great pittie and ardent affection so hee is omnipotent whose y Dan. 7. 14 Kingdome shall never bee destroyed who hath an everlasting dominion That mightie monarch Alexander gaue commandement to his Thesaurer for to bestow vpon Anaxarchas a Philosopher whatsoever hee should require who asked a verie great sowme which the Thesaurer hearing and beeing troubled declared the same to Alexander who thus answered Plutarch in apophtheg Recte facit sciens se habere amieum qui tantum dare possit velit Hee doeth well knowing hee hath a friend who both will and may giue so much As GOD is our friend so hee calleth vs his friends not only as Abraham z Isaiah 4â— â— GODS friends but also as his a Iohn â— 39 children which doe his workes The LORD as hee is good so is he great and aboue all GODS whatsoever pleaseth b Psal 135. 5 the LORD hee may doe in the Heaven in the earth in the sea and in all the depths the Omnipotent may giue what hee pleaseth no creature whatsoever may doe soe for the devill hee lyed and spake vntrueth when hee said all c Luk. 4.6 power and glorie of the earth was delivered to him and that hee may giue it to whom-so-ever hee will No man nor potentate in this Plinius lib. 7 cap. 2 Cicâ—ro Tuscul quaest lib 5.
Malach. 1.6 Master If Absoloms e 2 Sam. 13.29 servants obeyed him an evill Master in an vnlawfull and wicked action farre rather art thou oblished to obtemperate thy good Master in a lawfull dead Absolom commanded that his brother Amnon should bee slaiâ—e GOD commandeth this service that thy soule may bee saved and therefore absolutely ought to bee obeyed Seeing moreover he is King Almightie who e Math. 10.28 is able to destroy both soule and bodie in hell eternally and to giue thee a great reward for thy obedience and loyaltie when King David but desired to drinke of the water of the well of Bethlem three f 1 Sam. 25.15 of his subjects brake through the hoast of the Philistims and brought vnto him that water longed for thus they ventred their liues for Davids sake and for his plâ—asure And shouldest not thou much more willingly hazard thy life to giue vnto GOD obedience to doe his Majestie acceptable service Who Gods promise maketh also vnto thee most sweet and comfortable promises to deliver g Psal 50 1â— thee to h Psal 91. 1â— glorifie thee to satisfie thee with long life and to show thee his salvation He perfitly performed his promise given of a Kingdome not only to i 2 Sam. 5. â— David whom hee loved but also to k 1 King 11. 3â— Ieroboam an idolator whom hee hated l Iosh 23. 14 all his promises shall in due tyme vndoubtedly come to passe nothing shall faile thereof So hee promiseth if thou pray m Ierem 29.12 to him to heare thee if thou seeke him to be found of thee Againe when thou considerest CHRIST IESUS thy Saviour thou shall confesse that thou hast good CHRISTS example cause of prayer Consider thy redemer remaining in this earth hee n Math. 14.23 went vp into a mountaine alone to pray for a long-space of time In o Heb. 5. 7 the dayes of his flesh hee offered vp prayers and supplications with strâ—ng crying and teares Quòd si ille orabat qui sine pecato crat quantò magis peccatores oportet orare If hee prayed who was without sinne how much more behoueth it sinners for to pray His precept also and promises Christ his precept and promise is cause of prayer may cause thee to call vpon GOD Aske p Math 7. 7 saith Hee and it shall bee given you seeke and you shall find knock and it shall bee opened vnto you Moreover Seing hee q Heb. 9. 24 is entred into Heaven himselfe to appeare CHRISTS intercession now in the sight of GOD for thee to make continuall request and intercession for thee Hast not thou great reason to make request for thy owne selfe When the r Levit. 16. 17 high Priest went into the holy place to make atonement then the whole multitude of the people stood without in Å¿ Luke 1. 10 prayer while the incense was in burning Seing therefore thou hast t Hebr. 4. 14 a great high Priest which hath entred into Heaven even IESVS the Sonne of GOD who now is at the u Ephes 1. 20 right hand of the FATHER to make request and intercession for thee to procure thy peace and reconciliation hast thou not who are without in this earth great reason to continue thy selfe in earnest prayer and supplication to the end thou mayest obtaine eternall salvation Furthermore If thou desirest The desire of the grouth of the graces of Spirit a cause of prayer an increase of the graces of the holy Spirit that they may the more abundantly bee bestowed vpon thee thou hast cause to pray for the same more earnestly for thy Heavenly Father x Luke 11. 13 will giue the holy Ghost a greater measure of his gifts to thee that desireth him for the same Spirit is both the cause and effect of our prayer Scultet cap. 3 de precatione and petitions Secondly If thou take heede Cause of prayer Sathans power to the Devill thy mortall enemie thou will pray to GOD most fervently hee thy deadly adversarie y 1 Pet. 5. 8 like a roaring Lyon walketh about seeking to devore thee Hee is stronger than z 1 Sam. 17.4 Goliah desirous to destroy with firie a Ephes 6. 16 darts 2. He is much more craftie than b 2 Sam. 16.23 Achitophell by his wicked counsell and machinations plotting to supprise thee 3. Hee is more false than c Ierem. 41. 6 Ishmael promising to pleasure thee but will punish thee for ever 4. Hee is more cruell than Herod who slew d Math. 2. 16 the male children that were in Bethlehem but he would kill body and soule eternally 5. Sathan is more malitious than e Esther 3. 6 Haman who purposed to put to death Mordecay and all the people of his country So desireth the Devill to destroy thee and all thy of-spring and posteritie 6. Sathan is much more treacherous than Saul who albeit hee f 1 Sam. 18.29 verse 21 became alwayes Davids enemie yet in appearance of loue and familiaritie he gaue his daughter to him in marriage for to be a suare to him So Sathan although hee would giue the whole world to thee and although hee spake to thee the trueth and veritie yet it is ever his minde to hurt thee to ensnare thee and altogether to overthrow thee 7. He is restlesse and g Iob. 1.7 never ceasseth but with shamelesse impudencie with continuall celeritie and agilitie hee accuseth thee hee persueth thee for thy perdition and endlesse torment and destruction Seing then such is the strength craft crueltie deceate malitiousnesse The estate of the Church is a cause of prayer treacherie and vigilancie of thy spirituall enemie thou hast great cause to pray most earnestly and vncessantly Thirdly if thou consider other Christians of the familie i Galat. 6. 10 of faith thou knowing some yea too manie molested and vexed on everie side with k Zach. 1. 14 the foure hornes of persecution thou then shouldest bee sorie l Nehem. 1. 4 for Iosephs affliction and with Nehemiah fast and pray for the reproach and miserie of Hierusalem Certainly seeing thou art a member of Christs body the Church militant it is thy duetie to m Psal 1â—2 6 pray for the peace of Hierusalem when thou shalt see the graces of GOD multiplyed vpon thy brethren and them walking n Ephes â— 1 worthy of their Christian calling and living an holy life and godly conversation thou shouldest aske of GOD that thou thy selfe may become an earnest imitator of tâ—eâ—r good courses and true religion that GOD alwayes may bee more and more glorified his kingdome enlarged Satan and his power confounded and thy selfe surely perserved yea that the whole p Ephes 5. 23 spirit soule and body of all Saints may bee kept blamelesse vntill the comming of our Lord IESVS CHRIST Fourthly when thou shall behold
innumerable and vnspeakable This strength may bee knowne in some maner by these comparisons of wyne of an horne and of the word First Wine is of great force it a Iob. 32. 19 will make new bottles to burst â—rayer strong as wine it b Psal 104. 15 maketh glad the heart of man Wine hath a purging c Luke 10. â—4 and healing power to cleanse and cure filthie wounds This was the sentence of the wise man How d 1 Esdr 3. 18 strong is wine it turneth every thought into joy and gladnesse so that one remembereth no maner of sorrow nor debt It hath also as experience proveth a refreshing power which causeth one e Isaiah 55. 1 that thirsteth to buy it But prayer is of farre greater strength it will breake f Psal 107. 14 bandes a-sunder it will bring an g Act. 16. 26 earthquake and make the fundation of a heavie house to shake Prayer will bring gladnesse and comfort to h 1 Sam. 1. 1â— Hannah when her husband can not comfort her she pouring out her soule before the LORD looked no more sad but exceedingly rejoyced It hath a purging and curing power to heale all the wounds and i Psal 103. 3 infirmities of the soule it will not only bring to thee forgetfulnesse but also forgivenesse of debt which is true blessednesse for Blessed k Psal 32. 1 is he whose wickednesse is forgiven and whose sinne is covered it will bring refreshment to thy thirstie and â—orrowfull soule to thy great joy and everlasting contentment Secondly Prayer â—ay be compared to an horne as the royall Prayer compared to an horn Prophet prayed so hee protested saying Thou l Psal 92. 10 shall exalt mine horne like the Vnicornes Naturalists write of the Vnicornes horne that it hath three properties Reade B. Couper of Gallâ—way vpon the fift chapt of the Revelation 1. That of all others it is the most strong firme and solide 2 That it is most beautifull and pleasant 3 That it is most profitable as being a soueraigâ—e preservatiue against all poyson So prayer will procure to the inward strength and true fortitude that thou shall m Ephes 6.11 bee able to stand against the assaults of the Devill thou shall overcome the world aâ—d prevaile against thy enemie and subdue sin and all thy iniquities so it will bring beautie to thee that thou shall bee verie pleasant and n Câ—â—tic 4. 1 faire and o Psal 45. 13 all glorious o Psal 45. 13 within and it will bring vnspeakable profite to thee as hath beene declared to thee alreadie Thirdly As the word of GOD Prayer is powerfull as the Word is of admirable force and power So is fervent prayer grounded vpon the Word verie operatiue and powerfull The Word of the LORD is like a p Ier. 23. 29 fire which burneth and like an hammer which breaketh the stone The q Heb. 4. 1â— Word of GOD is liuely and mightie in operation and sharper than a two edged sword and entereth thorow even to the dividing a-sunder of the soule and spirit and of the joynts and marrow and is a discerner of the thoughts and intents of the heart So prayer is forcible as a fire to burne and consume away the drosse of thy sinne it is powerfull to breake and bruise thy r Ezech. 11.19 stonie hard heart It is like a sword wherewith with CHRIST thou shall prevaile against thy enemies as the sword Å¿ Iud. 7. 20 of GIDEON was powerfull to destroy the Midianits and to preserue himselfe and the â—sraelites so is prayer verie powerfull for thy preservation for thy adversaries destruction Wee reade that in the Battell at Pydâ—a Mar. Cato Sonne to Read the consent of â—me great Cato fighting valiently hee lossed his sword that fell out of his hand suddenly amongst his enemies which hee tooke so griâ—vously that comming to his companions hee prayed them to helpe him that hee might recover his sword protesting hee thought it greater honour for him to die there Prâ—â—er is more to be regarded than a matrial sword and to losse his life than living to want his sword wherevpon a number of his faithfull friends assisting him by their courage and valour did so scatter the enemies that the sword of Cato was found againe to his great joy and contentment Now if that man made such an accoumpt of an earthly or materiall sword how should a Christian esteeme of prayer a Heavenly and spirituall weapon by the helpe and vertue thereof thou will attaine to honour happinesse and eternall salvation The great efficacie and strength The force of prayer in divers respects of prayer is most cleare and evident in regard of the effects thereof 1. In respect of creatures without sense or fealing the speedie Sunne t Iosh 10. 12 did stand still and stay his swift motion by the power of the prayer of Ioshua The swelling sea was u Exod. 14. 21 divided and made dry land by the cry of Moses The x Numb 16.31 ground claue a-sunder and the earth opened her mouth and swallowed vp Korah and his familie by the request of that same holy man y 1 Sam. 7. 10 a great thunder scattered and smote the Philistimes by the force of Samuel his supplication The raine z Iam. 5. 17 was restrained from the earth for three yeares and sixe months Then hee a 1 King 18.45 prayed againe and the Heavens gaue raine the earth broght foorth her fruite Secondly In respect of creatures without reason and vnderstanding Prayer prevailed against the teeth of b Deut 6 22 Lyons the sting of c Numb 21. 9 Serpents the venome of a d Act. 28. 5 Viper the multitude and swarmes e Exod. 8. 21 of flies frogs and lyce as may bee seene in the sacred storie Thirdly In respect of men whither cruell as Esau craftie as Achitophel hautie as Haman many as the f Isa 38. 36 host and armie of Senacherib Fourthly In respect of the most wicked spirit and powerfull which goeth g Math. 17. 21 not out of one but by prayer and fasting Fifthly In respect of good Angels when devout Cornelius h Act. 10. 30 prayed an holy Angell from Heaven was sent to him for his instruction direction and eternall salvation Sixthly In respect of the holy Ghost as when CHRIST i Luke 3. 21 did pray the Heaven was openâ—d and the holy Ghost descended in a bodily shape like a doue vpon him So when a Christian prayeth fervently the blessed Spirit will come vnto him inwardly will assist him comfortablie and direct him continually As when the faithfull Apostles were k Act. 3. 4 all with one accord in one place vndoubtedly praying to GOD they were all filled with the holy Ghost and were fitted for their publict charge and holie ministration So when the true Christian shall call
of exhortation for to all men is knowne your moderation Your Philip. 4. 5 light so shineth before them that they may see your good workes Math. 5. 6 and glorifie you Father which art in HEAVEN For which causes I haue presumed to present next to his Majestie this small treatise vnto your Wisedomes praying that your succeeding posteritie and all others of this Kingdome may bee earnest followers of your godly vertues and diligent imitators of your pious proceadings for GOD his glory the welfare of this Kingdome the good of your Citie your owne praise and eternall salvation in the LORD IESVS to whose grace and blessing I commend you for ever From Dysart the last of Maij. 1630. Remaining your W. most assured and affection at all power in CHRIST WILLIAM NARNE TO THE READER SOme Writers both Christian and Heathen doe make mention of Gyges his admirable ring August Erasmus in adagii Cicero valer Maximus affirming that by vertue thereof or of the stone therein he received 3 great commodities namely 1. Victorie over his enemies for when he pleased he became saith they invisible 2. He attained to an honourable marriage 3. He gained an earthly Kingdome and so became happie and fortunate This in my judgement may bee but a fable or a tradition without a sure ground or certaintie But thou mayest perswade thy selfe that this is a most certaine trueth a vndoubted veritie without all contraversie that true and earnest prayer is a most powerfull and pretious Pearle by helpe and vertue whereof thou shall surely saue thy a Act. 2. 40 selfe from this naughty crooked and vntoward generation thou shall subdue sinne and thy owne fleshlie corruption thou shall be able b Ephes 6. 16 to quench all the firie darts of Sathan and in c Rom. 8. 37 all thinges thou shall bee more than a Conquerour through him who hath loved thee from the beginning 2. Thou shall get CHRIST IEUS the prince of Glory to bee the husband of thy soule eternally thou shall be joyned in most happy marriage with him vnseparable and most comfortable thou shall become a d Ephes 5. 30 member of his most glorious body 3. Thou shall gaine a Heavenly Kingdome which cannot bee shaken thou shall be e Revel 1. 6 made a King vnto GOD and reigne with Christ in Heaven in all glorie and happinesse for ever and ever I pray thee then to receiue courteously and to possesse continually this Pearle of inestimable worth and commoditie that thou may receiue grace heere and glory in the life to come In through the merits of the LORD IESUS to whom with the Father and holy Spirit bee all honour power praise and Dominion forever ever Amen AD. LECTOREM QVI cupis horrendos Erebi vitare caminos Deliciis Domini perpetuòque frui Hunc lege perlectum decies imiture libellum Vespere nocte die corde precando Deum Quo duce per Christum vita potiere futura Hujus innumeris tu potiere bonis RICHARDUS WRIGHT The Table of this Booke Chap. 1 A Preparation to our confession Pag. 1 Chap. 2. A confession of our sinne and iniquitie Pag. 47 Chap. 3 A preparation to lamentation Pag. 80 Chap. 4 A lamentation for our woe and misery Pag. 138 Chap. 5 A preparation before petition Pag. 164 Chap. 6 A petition for grace and mercy Pap. 185 Chap. 7 A description of true prayer Pag. 206 Chap. 8. A great sinne not to pray Pag. 216 Chap. 9. A grievous punishment not to pray Pag. 228 Chap. 10 Of the good of prayer Pag. 251 Chap. 11 Of the difficultie of prayer Pag. 305 Chap. 12. Consolations for weake Christians Pag. 352 Chap. 13. Of the causes of prayer Pag. 377 Chap. 14. Of the necessitie of prayer Pag. 390 Chap. 15 Of the profite of true prayer Pag. 401 Chap. 16 Of the dignitie of prayer Pag. 407 Chap. 17 Of the force of prayer Pag. 414 Chap. 18 Of the circumstances of prayer pag 434 Chap. 19. Of the signes of prayer Pag. 450 FINIS THE PEARLE OF PRAYER MOST PRETIOVS AND POWERFVLL The first Chapter SEing by the a Psal 124. 8. helpe of the LORD GOD which made Heaven and Earth and by the gratious assistance of his holie Spirit wee are now of purpose to handle that most worthie and excellent matter the doctrine of b Iam. 5. 16. fervent and powerfull prayer It is not only expedient and comlie but also most profitable and necessare that everie one of vs in all humiltie and sinceritie in c Iohn 4. 24 trueth and spirit vnfeinedly first confesse our sinnes and iniquitie next deplore and lament our woefull estate and great miserie and thirdlie that we earnestly beg for grace and mercie Augustin Prius requirit Deus confessionem quam orationem But before wee come to this confession wee will declare three things whereof we must be certainly assured and throughly perswaded first that sinne and iniquitie cannot bee for ever covered next of the great good and profite of confession lastlie that there is a right maner thereof and this will bee for our preparation before confession There d Luke 8. 17 is nothing so secreet saith our SAVIOUR but it shall bee evident neither any thing hid that shall not be known and come to sight Sinne then cannot bee concealed In regard of GOD. but at some tyme must bee disclosed and that in regard of GOD of thy conscience of Sathan and of the nature thereof and of other creatures GOD himselfe against whom it is principally e Psal 51.4 committed and who therewith is highly offended and heavily f Sam. 11. 27 displeased IESUS CHRIST the Prince of Glorie who thereby is g Heb. 6.5 againe mocked and crucified the holy Ghost that sanctifying Spirit is therewith h Ephes 4. â—0 grieved i Thess 5. 19 quenched and k Act. 7.5 resisted even hee who l Iob. 12.22 discovereth the deepe places from the darknesse and bringeth foorth the shaddow of death to sight Hee will who seeth and knoweth all things revealeth wickednesse and m Hos 2.10 discovereth lewdenesse and no man can delyver out n Nehem. 3.5 of his hand show to Nations all filthinesse Againe the conscience cryeth and originall sinne that therein is written Of the conscience at length that o Revel 20.12 booke will be opened all faults vnrepented will bee manifested and the true testimony thereof which everie one hath had in his owne custodie can not bee denyed * Conscientia est codex in qua Chrysost in Psal 50. quotidiana peccata conscribuntur The conscience saith a father is a booke wherein our dayly sinnes are written together An other Ancient compareth the conscience to a contentious woman chyding oftentimes and clattering casting vp secreet sinnes having no discretion nor power to conceale things not to bee revealed Like Samsons wife who could not keepe secreet
bee a strong confession if thou desires to haue strong i Hebr. 6.18 consolation to vphold thee in the day of tentation then also vse a strong confession of thy sinnes and transgressions never goe about to extenuate thine offences but rather labour to aggrevate and to aggrege the same 1 In regarde of the person against whom thou hast offended who hath beene so patient h 2. Pet. 3.9 in sparing a guiltie malefactor and would not thee to perish but to come to repentance and is so bountifull and mercifull towards thee whose mercies i Lament 3.21 faile not but are renued every morning Who k Exod. 34. 6 is strong gratious slow to anger abundant in goodnesse and trueth who l Psal 68. 19 ladeth thee dayly with his benefits who so loved thee that hee m Rom. 8. 32 spared not his owne Sonne but gaue him to death for thee and for thy redemption and for thine eternall glorification 2 Of IESUS CHRIST who made himselfe of no reputation but humbled n Philip. 2. 8 himselfe to the death of the crosse for his affection towards thee who o Revel 1. 5 shed his pretious blood to wash thee and to make thee a King and Priest to GOD. 3 In consideration of the season the p Rom. 13. 12 night is past the day is at hand that thou hast sinned when salvation was neere thee in the revelation of his glorious Gospell when his light hath shined clearely before thine eyes when his trumpet hath frequently fearefully and comfortably sounded in thine eares that thou hast not only trespassed in q Act. 17. 30 the time of ignorance which GOD regarded not but after so many instructions admonitions reprehensions counsells and consolations comminations and commandements in the contrarie 4 In consideration of the occasion or matter wherefore thou hast so transgressed for so small aâ—d base thing for some r Genes 25.33 pottage with Esau to sell thy birth-right or for a cuppe Å¿ Iudg. 4. 14 of milke with Sisera to lose thy lyfe or for some beastes with Saul t Sam. 15. 28 to bee deprived of a Kingdome not earthly or temporary but Heavenly and eternall for a triffle for vanitie and perishing pleasure a short and filthie delectation to losse GODS favour to bee plagued with his anger to destroy thine owne soule to bee miserable for ever confesse thy sinne vehemently that GOD may the more pittie thee 15 In thy confession transferre 15 An accusing confession not thy faults vpon others to lay the blame vpon them or cleareing and excusing thy selfe for now they be many like that foolish man of whom Seneca speaketh Seneca de tranquillitate animi who having a fore foote and so crooking he imputed the cause of his limping to the sharpenesse of the way and not to the thorne pricking his foote within or like one that is sea-sicke ascribing the cause of his diseasâ— to the swelling of the sea and not as the trueth is to the corrupt Simile humors of his owne stomack or like that blind woman Harpasta Seneca epistola â—0 who would not bee perswaded of her owne blindnesse but found fault with the house wherein shee remained as being voide of light and over dark So I say with too many it is who in their spirituall crookednesse their inward sicknesse and in their owne spirituall blindnesse would lay the fault vpon other outward occasions but not vpon themselues But in thy confession charge thine owne selfe for thy transgressions blame thine owne selfe and thine inward corruption accuse thy selfe principally and only with DAVID It u 2 Chron. 21. 17. is I even I that haue sinned but these sheepe what haue they done By such confession thou will obtaine the free absolution of GOD and stop the devils mouth from thine accusation 16 Lastly let thy confession 16 A punishing confession be without flattering of thy selfe and let it bee with some holy indignation and with a desire to take some punishment x 2 Cor 7. 11 of thy selfe for thy foolishnesse For thy beastlinesse with IOB abhorre y Iob. 42. 6 thy selfe in dust and ashes with the Prophete IEREMIE smite thine owne z Ierem. 31. 19 thigh and say what haue I done with the Publican knock thine a Luke 18. 14 owne brest with St. Paul beate thine owne body and bring it into subjection Thus thou hast more than reason to take heede most diligently and carefully that thou confesse thy sinnes arightly and in due maner or else know for a surety that thy confession will be altogether improfitable and never comfort thee without the forsaid conditions in some measure bee keept therein and first of all labour to get a sure notice and exact knowledge of thy secreet sinnes and privie corruptions of thy predominant profitable as thou dreames and pleasant vice Take travell with all industrie to try them with the b Proverb 20 27 light of the LORD with the Lanterne c Psal 119. 115 of his Word by searching d Zephan 2. 1 thy selfe narrowly by e 1 Cor. 11. 28 examining by f 2 Cor. 13. 15 prooving thy selfe most accurately and continually and thereafter goe to a sinceere humble and most serious confession and prying into thy selfe profoundly bee perswaded that thou cannot confesse thy sinnes sufficiently Thus farre for preparation come now to thy right confession as it shall please GOD to helpe thee and strengthen mee to further thee PSAIME 102. 6. I am like a Pelican of the Wildernesse A CONFESSION OF OVR SINNE AND INIQVITIE The second Chapter ALmightie GOD and most mercifull Father Now I thy poore servant am heere a Act. 10. 33 present before thee and it is of trueth thou seest b 1 Sam. 16. 7 not as man seeth for man looketh only to the outward appearance but thou ô GOD beholdest mine heart and searchest c Ierem. 17. 10 my reines thou vnderstandest d Psal 135 2 my thoughtes a farre off I take thy selfe to record O Lord GOD e Numb 27.16 of the spirits of all flesh that I desire greatly to confesse my sinnes in sinceritie humilitie and tymouslie as it becommeth mee to doe And I acknowledge before thee who knowest the hearts f Act. 1. 24. of all men that my transgressions are many they g Psal 49. 12 are moe 1. Many sins in number than the haires of my head my trespasses are multiplied before thee as the h Isaiah 40.12 waters As the waters in the deludge were encreased exceedingly to i Genes 7. 18 drowne the old and wicked world so are my sinnes to destroy mee everlastingly Certainly it was easier to Ioab to k 1 Sam. 24. 9 number the thousands of Israell than it is for mee to number the millions of mine iniquities It was as easie for Abraham to number the l Genes 13. 16 dust of the earth the
that thou may ever bee graced with vprightnesse of heart and sinceritie to the end thy prayer may haue force with GOD and tend to thy solicitie Content not thy selfe to bee like the hypocriticall Iewes of whom GOD complaineth because they e Hosea 7. 14 cryed not vnto him With their hearts When they houled vpon their beds and because f Isaiah 29.13 they came neere to him With their month and honour him With their lips but had removed their heart farre from him And truely this is a most grievous complaint also of that same Evangelicall Prophet There g Isaiah 64. 7 is none that calleth vpon thy Name What did that holy and wise Prophet lament did not that people appeare h Isaiah 1. 12 before GOD and did tread in his courts and brought oblations and kept Sabbaths and solemne assemblies Did i Amos. 5. 22 they not then pray to GOD when they offered burnt offerings meate offerings and peace offerings The Prophet yet spake truely they did not call vpon GOD because they did it not rightly but lypocritically and the prayer of the hypocrite shall turne to sinne and bee esteemed transgression A Father maketh a notable comparison in affirming that the hypocrite Augustin and counterfaite Christian is like that golden k Revel 17. 4 cuppe which was in the hand of that whoorish woman full of abomination and filthinesse of her fornication His prayer then can not bee acceptable Yea though l Iob. 20. 6. 7 his excellencie mounted vp to the Heavens and his head reach to the clouds yet hee shall perish for ever lyke his doung and they which haue seene him shall say where is hee But worship thou thy GOD as hee requireth m Iohn 4. 23 in Spirit and Trueth with an vpright and honest heart in true simplicitie which is the whole grace of our oratrie which covereth Tota Rheto ricae nostrae gratia est mera simplicitas and â—â—â—eth all other infirmitie which is the highest perfection of Christianitie for GOD n Pâ—al 51. 4 who loveth trueth in the inward affection hee will ever doe o Psal 125. 4 good to them that are true in heart Hee will heare their prayers and in his owne good tyme grant them their requests and fuâ—fill their desires Moreover in the eight place yea in the first studie principally Humiliue to haue true humilitie because as excellently saith the Wise-man The p Ecâ—lâ—s 35.17 prayer of him that humbleth hiraselfe goeth through the clouds and ceaseth not till it come â—â—ere and will not departe till the most â—â—igh haue respect therevnto to judge righteously and to execute judgement and doubtâ—â—sle q Isaiah 66. 2 the LORD will looke to him that is poore and of a contrite spirit and trembleth at his Words Caeâ—eâ— a vitia in peccatis superbia vero in Augustin recte factis timendâ— est Other vyces in sinnes but pryde is to bee seared in weldoing And questionlâ—sse all r Prov. 16. 5 that are proud in heart are an abhâ—mination to the LORD The ambitious pâ—titioner shall not bee rewarded but punished learne Å¿ Mat 11. 29 then of thy Saviour to bee mâ—â—ke and â—oâ—lie in heart and thou shall find rest vnto thy soule Thou shall bee conteâ—ted and thy petition graâ—ted t Prov 29. 23 For the humble in sâ—irit shall receive glorie and enjoy merâ—ie O felix humilitas quae DEI trahit â—lementiam Augustin ejus ligat omnipotentiam O happie humilitie which draweth GODS mercie and bindeth his omnipotencie Nynthly Take good heed to Oppurtunitie the time u 2 Cor. 6. 2 accepted and to the day of salvation wherein GOD will heare thee and succour thee Bee not thou like profaine Esau x Heb. 12. 12 who afterward out of tâ—me seeking the blessing with teares was rejected Follow not the joolish y Math. 25 12 Virgins who vntymously when the gate was shut did cry and were repulled but bee carefull z Isaiah 55. 6 to seeke the LORD while hee may bee found and to call vpon him while hee is neere As some Emperiours namely VESPASIAN had a time even when he was going to the baths wherein hee did principally show his liberalitie and bountifulnesse So the great and most a Genes 4. 22 High GOD possessour of Heaven and earth hath his owne season when hee will bestow his rich mercie and vnspeakeable goodnesse when hee will b Hos 10. 12 come and raine righteousnesse vpon his people which occasion if thou â—loathfully neglect the LORD will not admit thy request nor grant thy petition Tenthly As the holy Apostle Constancie exhorteth thee to c Thess 5. 17 pray continually bee d Galat. 6. 9 not wearie of well-doing for in due season thou shall reape if thou faint not Consider diligently that parable of thy Saviour of the importunate widow and vnrighteous Iudge who e Luk. 18. 5 did her justice against her adversarie because shee did make him wearie Let thy prayer be liâ—e St Stevens looking hee f Act 7. 55 looked to Heaven steadâ—astly and therefore comfortablâ— for hee saw the glorie of GOD and IESVS standing at his right hand readie to receaue him so pray thou constantly and ever with vehement affection But vse g Math. 6 7 not vaine repetitions as the Heathen or â—dolaters who thinke to be heard for their much babling like Baals h 1 King 18.26 priests who called from morning till noone saving no other thing but O Baal heare vs all that labour was lost there was none to answere them or helpe them But I say pray continually with 〈◊〉 and so thou mayest doe comfortaâ—â—â—e for Christ will haue a â—are of thee because if hee gaue accâ—â—â— to thee being farre dâ—â—tant from him much more will hee hold thee when thou are more neere to him and if thou i Psal 37. 4 delyte thy selfe in the LORD surely hee will giue thee thy hearts desire in due and convenient time for to comfort thee Lastly in the first place most carefully and continually labour Spirit to bee possessed wholly with the sanâ—tifying Spirit who is GOD and the gift of GOD which l Rom. 8. 26 Deus donum Dei. will helpe thy infirmities when thou knowest not to pray as thou oughtest the spirit it selfe will make request August for thee with sighes which cannot bee expressed which will worke hope and confidence in thee so that thou m Heb. 10 22 shall draw neare to GOD with a true heart in the assurance of Faith so that thou shall giue thy selfe to true fasting and almes-deeds This hope and confidence will not make thee n Rom. 5. 5 ashamed but encouraged and if thou desirest thy prayer to flee vp to Heaven thou must haue as that Father couâ—selleth two August wings namely this right private fasting a frequent custome of a good o
Saviour saving me my high o Heb. 10. 21 Preist reconciling me my p Math. 13. 10 Prophet and Master instructing mee my q Iohn 11. 52 Pastor nourishing me that he may bee my wisedome r 1 Cor. 1. 30 righteousnesse sanctification and redemption mine Å¿ Philip 1. 21 advantage in lyfe and death that hee may bee All in all vnto mee Blesse mee with thine holy Spirit to bee t Iohn 14. 26 comforter rememberer my u Rom. 1. 4 sanctifier and directer Grant O LORD that I may labour most earnestly to â—ntertaine that good Spirit most carefully conscâ—entioâ—â—ly and continually Blesse me O LORD with earthlie Pray for temporary benefites benefites also according as thy wisdome shall think necessarie for mee I aske them for thy glory for the good of thy Church for my owne necessitie Let mee not want these giftes without the which I cannot well serve but bee so beneficiall to mee that I may bee rather helpfull and comfortable than chargeable to others But grant O Lord that I maye first y Math. 6. 33 seek the kingdome of Heaven and the righteousnesse thereof and then other thinges needefull shall bee ministred vnto mee O LORD teach mee to z Psal 90. 12 number Pray for the best things my dayes that I may apply my heart to wisedome teach mee to a Ephes 5. 15 redeeme the time which I haue foolishly and miserablie lost giue mee grace to be have my selfe as a b 1 Pet. 2. 11 pilgrime a stranger as a sojourner in this earth abstaining from those filthy lusts that fight against the Soule c Titus 2. 12 denying vngodlinesse Grant that I maye liue soberly quietly and godly d Rom. 12. 1 offering vp soule and body an holie living and acceptable sacrifice to thy Majestie LORD let me not fashion my selfe like vnto this world which will surely and suddainlie perish but grant that I may bee changed by renueing of my mind that I may proue and doe thy holy good-will which is perfite and acceptable that I may walke e Ephes 4. 1 worthy of that heavenly vocation wherevnto I am called O Lord giue mee the gift of perseverance that I maye persevere vnto the end that I may be f Math. 24. 13 saved LORD grant that I may be faithfull g Revel 2. 10 vnto the death that I may get the Crowne of lyfe Let h Psal 19. 14 the words of my mouth and the meditation of mine heart bee acceptabe to thee O LORD my strength and my Redeâ—mer Let my life and death bee pretious in thy fight and receaue me in thy rest that I may inherite eternall glorie and endlesse felicitie with thee in thine Heavenly Kingdome to remaine and reigne with thee for ever and ever So bee it even so bee it A DESCRIPTION OF TRVE PRAYER The seventh Chapter THus after the confession of our sinnes after bitter lamentation for the â—ame and earnest petition let vs come to a plaine description of prayer which may bee in this manner Prayer is a principall part A description of true prayer of GODS service wherein a true Christian leaving the earth in his heart and affections ascending into Heaven in his mind approaching vnto the throne of grace presenting him selfe before the glorious GOD hee conferreth and speaketh familiarly with his CREATOR hee offereth a spirituall sacrifice vnto his Majestie he wrestleth with the Omnipotent he giveth a comfortable victorie hee becommeth the a 1 Cor. 3. 16 Temple of GOD the holy Spirit dwelling in him and obtaineth every b Iam. 1. 17 good gift that is necessarie for him In the forsaid description I say Three reasons wherfore prayer is the principall part of Gods service that Prayer is a principall part of GODS service for three reasons first because vnder the name of invocation all the LORDS worship is comprehended as is written in the booke of Genesis Then c Genes 4. 26 began men to call vpon the name of the LORD that is at that tyme the Church began to The 1. reason bee manifest and to exercise the the LORDS publicke worshippe Againe it is said that in Canaan Abraham d Genes 12. 8 called vpon the name of the LORD that is hee served GOD openly and wholly altogether as the LORD appointed by faith obedience prayer and thankfulnesse Contrariely the heathen rebels reprobats atheists vpon whom GOD e Psal 79.6 will powre out his wrath are thus marked that they f Psal 79.7 haue not called vpon the name of the LORD that is they prayed not vnto GOD. Againe the Prophet complaineth that there g Isaiah 64. 7 is none that calleth vpon the name of the LORD as if hee should say there is none that worshippeth thee rightly so it is most manifest that whosoever doe pray truely hee then serveth his Majestie also who neglecteâ—h this duetie is a rebell to the GOD of glory Secondly by reason that prayer The second reason wherefore prayer is the principall part of Gods service is most honorable to GOD seing the supplicant doth ascribe most justly all his holy and true attribute to his Majestie acknowledging the same in all sinceritie let mee remember six of them briefly namely GODS omnipresence omniscience and his omnipotencie also his rememberance his goodnesse and his fidelitie The petitioner honoureth GOD as present every-where with his The true petitioner honoureth GOD as omnipresent owne in h Psal 91. 15 trouble chiefly and more to bee magnified than all mortall and miserable men for Abraham was not ever present with his beloved wife Sarah when shee was i Genes 12.14 taken to Pharaohs house and when Abimelech k Genes 20. 2 sent and tooke her Neither was Iaakob ever present with his owne sonne Ioseph when he was cast l Genes 37.20 in a pit and and after sold to the Ishmaelites Neither was David ever present with Abner but being out of his sight Ioab m 2 Sam. 3. 2 killed him Neither was St. Paul a teacher ever present with the Galatians for after his departure they o Galat. 1.6 were soone removed away vnto an other Gospell they were seduced and bewitched o Galat. 3. 1 that they did not obey the trueth But this is the glory of our GOD vpon whom wee depend and vnto whom wee pray that he is our husband who will marrie p Hosea 2. 19 vs for ever hee will never be absent from vs but at all occasions in every place present with vs so that wee shall not be defiled by the foule aâ—d q Zach. 13. 2 vncleane spirit and be vnspotted r Iam. 1. 27 in this filthy world That GOD is our Å¿ Math. 23. 9 Father to keepe vs continually that wee perish not in the t Iob 33. 24 pit of sin and damnation that hee is our everlasting King to delyver u Luke 1.
the world thou art fruitlesse and barren thou art perverse wicked and vitious First thou art faultie by neglecting that service so seriouslie recommended The sinne of omission of a necessary duetie and commanded by GOD thy Creator saying f Psal â—0 15 call vpon mee by Iesus Christ thy Prince and Saviour saying aske g Math. 7. 7 seeke knock and by the LORDS messiâ—gers exhorting to pray alwayes pray h Ephes 6. 18 alwayes with all kinde of prayer and supplication in spirit If Moses highlie offended by omitting or continuing the circumcision of his childe for i Exod. 4. 24 the LORD therefore mett him and would haue killed him Is not thy offence as hainous if thou omitt the exercise of prayer so oft required whereby is procured the circumcision of k Rom. 2. 29 thine heart If Titus Vespasian lamented when hee did not his duetie as to Amici diem perdidi gaine a mans friendshippe every daye maye not thou lament in bitternesse when thou neglectest thy duetie to GOD as not to seeke his favour and loving kindnesse who is the l Psal 65. 5 hope of all the ends of the earth and that for manie dayes and for many yeeres beware I beseech thee of rebellion m 1 Sam. 15.23 which is as the sinne of Witchcraft and of stubborâ—nesse which is wickednesse and Idolatrie Secondly by not praying thou art verie culpable seeing most A refusall given to GOD. vnthankfullie thou refuâ—est the most reasonable request of GOD who giveth to all n Iam. 1. 5 men liberallie The LORD thus intreateth theâ— My o Prover 23.26 sonne giue mee thine heart Wilt thou deny to GOD his owne due and his right hee hath made p Psal 100. â— vs and not wee our selues Hee who created thy heart requireth thy heart wilt thou put back thy Princes just petition Wilt thou so shamefully gâ—ue vnto the LORD a flat refusall who q Genes 14.22 is the most high Possessour of Heaven and Earth Churlish Nabal r 1 Sam. 25. 14 did foolishly who mis-regarded and refused David seeking some benefite to himselfe Doest not thou more foolishly and is not this thy fault more filthie when thou refusest the King of Kings to whom belongeth the World Å¿ Psal 50. 12 and all that therein is who is seeking to bring a benefite to thy selfe not that hee needeth it but to soften and sanctisie to possesse and preserue thy heart for everlasting felicitie and yet thou continuest a stubborne and impudent recusant Wee reade that the Romanes Valer. Maxim lib. 7. cap. 5 sometime did commit a great oversight which afterward they repented when for their errour they were punished they refused to bestow a gift to Porcius Cato Stephan a notable wise and verie worthie man who had well deserved of Vatinius inquit assiduo conâ—itio depuderâ—â—didicit them and gaue that same gift to one Vatinius a shamelesse and foolish fellow who could not governe them Seneca thus described him Vatinius by continuall â—eproach hath learned to cast off all shame But alace many who call themselues Christians doe at all times commit a farre greater oversight They stubbornely refuse to giue their heart to their Creator who t Rom. 1. 25 is blessed for ever and will giue the same to Satan an impudent u Revel 12 10 accuser a lyar x Iohn 8. 24 and murtherer from the beginning Thirdly by not praying thou departest from GOD to whom The sinne of reiecting God thou shouldest a Iam. 4. 8 draw neere thou separatest thy selfe from GOD vnto whom thou shouldst b Deut. 10.20 cleaue and adhere for hee is thy praise who hath done for thee great things Thou forsakest GOD whom thou shouldest embrace c Iâ—rem 2 19 thine owne wickednesse therefore shall correct thee and thy turnings backe shall reproue thee Know therefore and behold that it is an â—vill thing and a bitter that thou hast forsaken thy GOD Thou rejectest him thou thus surely sayest vnto him depart d Iob. 21. 14.15 from mee I desire not the knowledge of thy wayes who is the Almighty that I should serue or what profite should I haue if I shall pray to him Is it not an abhominable fault to cast off thy Creator who offereth life to quicken thy dead soule to cast off thy Saviour who offâ—reth grace to thee who aâ—t gracelesse to cast off thy Comfortâ—r who offereth grace and sanctification to cast off thy Physitian who offereth health and preservation shortly to cast off thy heavenly Father who offereth thee an immortall heritage and a faire portion to forsake thy kind husband the guide e Prover 2. 17 of thy youth If thou callest not vpon GOD thou castest off GOD the Iewes sinned against GOD when they did cast Samuel f 1 Sam. 8. 7 amay Is not thy offence more hainous to cast The sinne of the contempt of GOD. GOD himselfe away Fourthly by not praying thou plainley declarest that thou contemnest Contemptus est transâ—â—essâ—o legis ex hoc quod voluntas renuit subiici regulae and despisâ—st God which is a sinne and transgression of the Law for this because thy will as the Schoolman telleth refuseth to bee subject to his rule Thom. Sec. 2 quâ—sâ— 136. art 9. The holy Apostle Peter justlie calleth them g 2 Pet. 2. 10 presumptuous standing in their owne conceit who despise earthly government and speak evill of them that are in dignitie The holy Apostle Saint Paul blameth the Corinthians for h 1 Cor. 11. 22 despising the Church of GOD The wiâ—e King Salomon forbiddeth thee to i Prover 23. 22 despise thy mother when shee is old Our Saviour sayeth see that k Math. 18. 10 yee despise not one of those litle ones hee will not haue children nor babes contemned Now what a terrible trespasse is it to contemne the l Nehem. 1. 5 LORD of Heaveâ— the great and terrible GOD the m Revel 18. 8 strong Lord which may condemne thee to prease to n Psal 2. 3 breake his bands or cast his cords from thee to despise his holy and heavenly commandements of governement to vilipend the Almightie who hath o Isaiah 66. 1 the Heaven to bee his throne and the Earth to bee his foot-stâ—ole This was esteemed a fault in Scipio Nasica otherwayes a worthie personage because hee misregarded Valer. Maxim lib. 7. cap. 5 and mocked a poore Countrey-man whose hands were made hard by labour whom hee asked in derision saying Whether he was accustomed to walk on his handes or not this contempt or disdainfull speach of his brought him great sorrow and anger and afterward some dishonour But if thou a poore wretch and a p Iob. 2â— 6 weake worme shall continue to contemne the Almightie and q Tit. vers 16 deny by thy workes and disdaine by thy deeds the most high and excellent
constant who hath received g Rom. 8. 15 the Spirit of adoption whereby hee cryeth Abba Father if any other ascend it will bee with the lose of his soule though it were possible to him to doe so The third work to be performed in this exercise which mâ—st not seeme a small thing but of moment and importance is when the k Num. 19 9 LORD shall takâ— thâ—e nearer to himselfe considering thy basâ—nesse guiltinesse and wrâ—tchednesse againe GODS holynesse and righteousnesse to think that thou art l Psal 73. 22 a beast before the Almightie a m 2 Sam. 9 8 dead dogge vnworthie to bee respected of the King of Glory that thou n Psal 22. 6 art but a wormâ— and the contempt of the people that thou art but o Gen. 18 27. dust and ashes that thou of thy selfe art more vnprofitable than the sea-weede where Proâ—ecta vilios alga viâ—ga with many at sometimes doe good the ground yea by nature without the p Luke 14 34 spirit of prayer thou will bee as vnsavorie q Math. 5. 13 salt which is neither meete for land nor yet for the dung-hill but men cast it out to bee troden vnder foote as Ecbolius a Sophister in Constantinople a timorous temporizer who altered his religion as tymes altered that followed who following the profession of sundrie Emperours in his tyme was inconstant in his profession yet at length he was so troubled in his conscience that lying downe at the Church doore hee cryed to the people to tâ—ample him vnder foote for hee was but vnfavory salt Surely before GOD thou art as r Isaiah 40. 17 a droppe of a bucket as vanitie as nothing as lesse than nothing Againe think seriously vpon thine owne guiltinesse and thou shall acknowledge it an hard matter to compeere in the LORDS presence as our first parents knowing their nakednesse did preasse to Å¿ Genes 3 â— hide themselues if they could from the face of the LORD The Patriarchs after Ioseph had vttered himselfe to them and remembring their crueltie and vnnaturalnesse towards him they could not endure to draw neere to him or looke him in the face but shame feare and astonishment did suddainly oppresse them they t Genes 45. 3 went backe and were astonied at his presence Seing thou hast delt more vnkindly with thy blessed GOD. and u Act. 2 23 hath crucâ—fied to thy selfe the King of Glory may not thou justly bee dismayed for thy guiltinesse and iniquitie and confesse ingenuâ—usly â—aying O x Daniel 9.7 LORD righteousnesse belongeth to thee but to vs open sâ—ame and everlasting ignomiâ—ie If there was dangâ—r and difficultie to any to come into the presence of an earthly King for whosoever y Esther 4. 11 man or woman did come to the King Ahasuerus into the inner court vncalled there was a law that hee should die except him to whom the king hâ—ld out his golden rodde 〈◊〉 scepter that hee might liuâ— If thou appeare before the king of Kings and Lord of glorie vnlesse it plâ—aâ—e his godly Majestie to hold foorth vnto thee the golden scepter of his compassion thâ—n art but a lâ—st catiue theâ— will bee justly punished with endlesse woâ— and miâ—â—rie And as thou remembrest thy foâ—lorne estate and wretchednesse that thou art z Revel 3. 17 miserable weake blind and naked the a Eph. 2. 3 châ—lâ—e of wrath by nature from CHRIST a stranger to GOD a reâ—ell and dâ—sloyall traitor a slaue to sinnâ— a vassall to Sathan subject to the Miseria est comes individuae malitiae â—urse of GOD and heavie malâ—diction and so by reason of thy wickednesse thou still remâ—inest in miserie and wretchednesse Also consider carefully the LORDâ— greatnesse first and Majestie from whose face both b Revel 20 11 the Heaven and the earth will â—â—ee away Hee is most high over all the earth The c Psal 83. 18 whole world is full of his glorie Whose d Isaiah 6. 3 Naâ—e is great from the râ—sing of the Sunne vnto the going downe of the saâ—e among the Gentils The Sâ—raphims themâ—elues in â—â—gard of the â—urpassing greatnesse and brightnesse of his most excellent glorie with their e Mal. 1. 11 wings they cover both face and feete Hee f Isaiah 6. 2 looketh on the earth and it trâ—mblâ—th hee toucheth the mountains and they smoke the sea roareth and all that is therein Hee g Psal 96. 11 createth the winde and declareth h Amos. 4. 13 to man what is his thought hee maketh the morning darknesse his anger is the mâ—ssinger of death his wrath as a hote consuming fire his indignation is like a terrible tempeit wee by nature are like dry sticks or withâ—ed branches wee are as weake stubble as light chaffe which the wind driveth away Againe If thou thinke vpon the LORDS holynesse thou will thinke it difficill to compeere in his presence His i Isa 67. 15 Name is the holy One his Name is high and excellent the k Revel 4 8 Angels say holy holy LORD GOD Almightâ—e which was which is and which is to come Behold said Bildad power l Iob. 25. 5 and feare is with him and the starres are vncleane in his sight how much more man which is but a worme If a Captaine of Damasâ—us esteemed the bodie of that craftie See Purchas pilgrimage lib 3 cap. 6 seducer Mahomet that hee both made great request and offered a great â—umme of money to the idolatrous Priest for the obtaining of a sight of the same and when the Priest had proudly answered how can those eyes wherewith thou hast committed so many evils in the world see him by whom GOD hath created both Heaven and earth The Captaine replyed trueth Sir but grant mee this â—avour that I may see his bodie and I will presently pluck out mine eyes That man in his blind superstition thought it a great matter to compeare before the rotten carion of that vile deceaver is it not by infinite degries and without any compariâ—on much more difficill to appeare before the glorious Majestie of the Almightie and everliâ—ing GOD who m Isaiah 44.6 is the first and the last a small sight of whose glorious presence is so terrible as to make Moses n Hebr. 12. 21 who was the Lords friend to quake and feare And lastly remembering GODS righteousnesse who o Ier. 31. 19 is great in counsell and mightie in worke whose eyes are open vpon all the wayes of the sonnes of men to giue to everie one according to his wayes and according to the fruit of his workes who p Exod. 34. 7 will not make the wicked innocent the q Gen. 18. 25 true judge of all the world will doe rightly for if r Rom. 11. 21 GOD spared not the naturall branches take heeds also least hee not spare thee behold therefore both GODS bountifulnesse and severitie Now if
so much as q Isaiah 19. 19 speake the language of Canaan of the LORDS people neither by nature arte or industrie and GOD will not heare an other language Againe Iudge r Psal 58. 2 wisely and thou shall soone know that thou art vnworthie to take GODS covenant Å¿ Psal 50. 16 in thy mouth Thou may say truely with that worthie and holy man IOHN the Baptist that thou art t Iohn 1. 27 vnworthie to loose the latchet of CHRISTS shoe and with that humble and happie Centurion that thou art not u Math. 8.8 worthie that CHRIST should come vnder thy roofe and thinke seriously that for thee it is a point of great difficultie to call vpon the name of the LORD arightly because it is not easie altogether to x Tim. 2. 19 depart from iniquitie Thirdly When thou shall consider diligently of thy owne spirituall weaknesse and infirmitie thou will thinke it a hard matter to lift vp thy voyce and cry to the Almightie for that effect seing thou art y Act. 20 25 weake thou hast neede to be supported I say thou art z Rom. 14. 1 weake in the faith which thou hast and hast neede to bee received instructed and strengthened thou in grace art as a a 1 Pet. 2. 2 new bâ—rne babe thou hast neither skill nor strength to speake as an Ephramite had no skill to b Iudg. 12. 16 say shibboleth he could not so pronounce so many Christian called can not say Abba Father the one was slaine at the passage of Iordan but the other will be punished and tormented in c Revel 21. 81 the lake which burneth with fire and brâ—mstone The fourth worke in prayer is of greater difficultie than any of the former namely to offer e 1 Peter 2. 5 vp a spirituall sacrifice to GOD acceptable by IESVS CHRIST for sometimes thou will want a sacrifice while GOD provide f Gen â—2 8 the same as hee did to his owne servant Abraham 2. Sometymes thou will haue but a base and vnworthie offering not g Exod. 25. 4 gold nor silver but goates haire 3. Sometimes thou will haue a h Mal. 1. 8 blind lame or sicke sacrifice and ever a filthy and polluted sacrifice while it bee cleansed not in i Iohn 3. 2 the poole of Bethseda where they were wont to wash the sacrifice that was defiled by the way and therefore it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither with k Ier. 2. 22 nitre or much sope but in the l â—itus 3. 5 lawer of regeneration by the washing m Zach. 12. 1 of the new birth in the fountaine o Revel 1. 5 opened vp to the house of David for sinne and for vncleannesse with n Rom. 4 the pretious blood of our LORD â—ESUS by o the renuing of the holy Ghost Now certainly as the Father of the faithfull found it very laborious to offer a sacrifice to GOD after he had received direction and information from the LORD himselfe and that in regarde of three impediments 1. the g Gen. 15 11.12 foules fell on the carkeise while he did driue them away 2. an heavy sleepe came vpon him 3. a fearefull darknesse fâ—ll on him If thou be the child of Abraham thou shall find it very hard and wonderfull painfull to pray arightly thou will find great lets to hinder thee from offering a spirituall sacrifice 1. the foules will come and stay thee Sathan and vncleane spirits that q Math. 13. 19 evill one and r Pet. 5. 8 our malitious adversary who will not only devoure Å¿ Luk. 5 the good seede and hinder vs from â—ructifying but also in sacrificing and that in sundry respects First of their number multitude they are many devills and wicked spirits their are troupes and legions t Mark 5. 9. to possesse and vexe a poore man Secondly they are aboue vs they haue advantage of the place spirituall wickednesse in u Eph 6.1 2 high places wee can lesse hinder them from tempting than the foules from flying in the aire Thirdly in regarde of their agilitie and nimblenesse they are swift and nimble to annoy vs they can x Iob. 1.7 compasse and goe about the earth verie quickly in a short tyme Fourthly in regarde of their devouring greedie and ravenous nature like the Eagles y Math. 24. 3 who resort wheresoever the dead carkeise is So the similitude of our Saviour comparing wicked spirits to foules showeth danger and difficultie but the dissimilitude showeth greater daâ—ger and difficultie for the evill spirits are vnlike foules and so much worse First the fowles are visible and objects of our outward senses but the spirits are not so but are z Col. 1. 19 invisible 2. The fowles generally are weake and infirme creatures but the spirits are very strong and of power Thrones a Eph. 6. 12 Dominions Principalities and Powers wicked Governours Princes of darknesse 3. Fowles are fearefull and of a â—imorous nature ordinarlie they may be driven b Gen. 15. 10 away easily but the spirits are bold and audacious like roaring and devouring Lyons not sparing to tempt Adam c Col. 2 9 in his innocencie not CHRIST IESUS our Captaine in whom is the fulnesse of all glory and honour and farre rather fraile flesh miserable man loadned with sinne and iniquitie 4. The fowles d Math. 13. 4 doe feede vpon the seede that falleth by the way side or which is sowne in the ground remaining vncovered or vpon dead carkeises lying foorth in the fields but the evill spirits will enter within ones heart within the most secreet closet of our breast subtily Sathan e Math. 4. 15 commeth and taketh away the Word that was sowne in the heart 5. The fowles are mortall subject vnto slaughter but the spirits they die not they f Eph. â— 2 liue for ever working in the children of disobedience tempting the godly to sinne accusing them before GOD day and night hindering them in all good courses of pietie making war against thee continually Lastlie Sâ—ing by nature thou hast but a dead sacrifice profaâ—e and abhominable it is truely an hard matter to get a living g Rom. 12. 1 sacrifice holy and acceptable to bee offered to his divine Majestie in the right manner as hee hath prescribed The sixt work which is to be Militia nobis est assidua August performed in prayer is yet more hard and difficile namelie to fight and wrestle against all opponents as first the wickednesse of the world 2. our inward corruptions and sinnes 3. the evill spirits 4. GOD himselfe A godly soule will be in a continuall warrefare The h Iohn 15. 24 world hateth the LORDS beloved The holy Apostle Paul behoved to i 1 Cor. 15.22 fight against beastes at Ephesus The LORDS Saincts must stâ—iue against beastly men The royall Prophet thus prayed giue k Psal 74. 1â—
f Genes 44.33 be a servant for his brother Benjamin while with Ioseph hee was interceeding for him so CHRIST g Philip. 2. 7 made himselfe of no reputation and tooke on him the forme a servant and in his vnspeakable loue for thy sake became obedient vnto the death of the crosse that hee might bee thy most affectioned Advocate If Pylades so pleaded for his deare Ciceâ—o de amicitia friend Orestes that for the favour hee caried towards him before King Thoas hee was willingly content to lose his life and die for him much more will CHRIST who calleth h Iohn 15. 15 thee his friend pleade more lovingly for thee in respect hee hath i Iohn 10. 15 laide downe his life for thee Lastly CHRIST is a most happie Advocate for the cause In respect of the good successe was never lost which hee maintaineth that person never perished whom hee defendeth That woman k Iohn 8. 12 taken in the act of adulterie was accused but not condemned CHRIST being her Advocate who as hee most sufficiently and perfectly performeth his owne part so hee giveth strength and grace to his Client to behaue himselfe duetifully Albeit Cicero Plutarch in vita Ciceron in the defence of Milo by his wiledome and eloquence so moved and perswaded the Iudges that they were of purpose to absolue him but hee could not cause his Client to behaue himselfe humbly and therefore because of his proude carâ—age and for his arrogancie hee was condemned and banished Yet CHRIST being thy Advocate by his Spirit will so moue and perswade thee that thou shall continually and most willingly doe that which the l Mich. 6. 8 LORD requireth of thee even to doe justly to loue mercy to humble thy selfe greatly that thou may walke with thy GOD worthily he will bestow grace m Heb. 12. 28 vpon thee whereby thou mayest serue GOD that thou may please him with reverence and feare for ever and ever Secondly If thou be terrified in respect of thine adversaries fighting Christ is thy Chiâ—taine to presâ—rue thee against thee thou mayest be of good comfort because thou hast a strong Captaine and most valiant and expert Chiftaine even that Lyon n Revel 5. 5 which is the of tribe of â—udah to support and helpe thee Philip did say that an armie of Harts having a Lyon their governour Stobaeus sermone 52. is better than an armie of Lyons having a Hart their commander albeit thou of thy selfe bee weake and timorous â—et thy Captaine and defender is most couragious and valorous As Ioshua disconfited mightie Kings his enemies and made his people come o Iosh 10. 24 neere and set their feete vpon their necks so CHRIST shall p Rom. 16. 20 trode Sathan and all enemies vnder thy feete shortly and giue vnto thee a most notable and glorious victorie Thirdly If thou be dismayed because of thâ—â—e owne weaknesse Christ is thy good guide of thy slâ—â—pinesse of thy owne vncleannesse and of thine owne povertie and indigence yet rejoyce q 1 Thess 5. 16 continually hope r Psal 27. 14 in the Lord be strong and hee shall comfort thine heart for CHRIST shall bee thy governour and Master Å¿ Isaiah â—5 4 hee will show thee the path of lyfe and leade t Psal 16. 11 thee in the right way wherein thou shouldst walke and furnish thee with all necessarie good things CHRIST IESUS a most blessed guide is not like Iehonam the sonne of Carcah who guided the people from Iudea into Egypt where they u Ierem. 44.27 were consumed by the sword and by the famine vntill they were vtterly destroyed Neither is hee like Arimenes an Arabian Prince who circumveined Plutarch in vita Crassi Crassus and brought him to desert wildernesse and sinking sands where many of his armie were destroyed and his owne sonne killed Nor yet like a more guilfull guide Andromachus who led him to watrie ground and marrishes Ibidem where hee was compelled to render himselfe to the will of his enemie and then was slaine pittifully But IESUS hee is a most true and loving guide who will leade thee x Psal 23. 2 by still waters and make thee rest in greene pastures Hee will strengthen thee in weaknesse preserue thee in dangers comfort thee in miseries furnish thee in necessities hee surely will bring thee with Iacob from y Genes 31. 1 Sechem a place of perplexitiâ— to Bethel a place of peace and safetie hee will bring thee speedily from z Exod. 15. 27 Marah a station of bitternesse vnto Elim where are twelue fountaines of water hee certainly will bring thee from Egypt a place of slaverie to Canaan a countrie of plentie and libertie hee will turne thy shame to honour thy paine to pleasure thy sorrow to gladnesse thy miserie to happinesse he will make a Rom. 8. 28 all things worke together for thy best If b Isaiah 44.7 for a little while hee hath forsaken thee with great compassion will hee gather if for a little season for a moment hee hath hid his face from thee Yet with everlasting mercie will hee haue commiseration on thee If c Iohn 16. 33 in this world thou hast affliction content thy selfe with thy portion and perswade thy selfe that in CHRIST in due tyme thou shall haue peace and endlesse consolation But now let vs come to speake of the causes of prayer of the necessitie thereof of the profite of prayer of the dignitie thereof of some circumstances of the signes of prayer and of the force and efficacie thereof and that briefly and plainly as GOD of his good grace shall assist vs by his Holie SPIRIT OF THE CAVSES OF PRAYER The thirtenth Chapter SVrely thou hast many causes of fervent prayer 1. If thou looke to GOD Seven causes of fervent prayer thy Father If thou looke to â—â—sus CHRIST thy Saviour if thou looke to the holy Spirit thy saâ—ctifier 2 If thou looke to the Devill a lyar a and a Iohn â— 44 murtherer 3. If thou consider other Christians for whom thou shouldest pray and whose good example it becommeth thee to follow 4. If thou consider the wicked whom thou shouldest eshew 5. If thou take heede to thy owne selfe to thy necessitie and misery 6. If thou bebold the worldlie vanitie pollution danger and impietie 7. If thou shall remember the necessitie vtilitie dignitie and efficacie of prayer in the Chapters following all are causes of sufficient force to moue this holie duetie chiefly considering thy Christian calling First The Great and glorious GOD thy loving Father hee GODS command who is thy Father Master and King commandeth thee to b Psal 50. 15 call vpon Him in the day of thy trouble Now seeing Ioseph c Genes 38.14 obeyed his earthly father thou hast great reason to obey thy Heavenly Father who is also a most righteous and gratious d
of the Sea it will worke hope which e is an anker to the soule both sure and stedfast and it entreth into that which is within the vaile Fourthly A Messinger is sometimes f Psal 107. 23 very needfull and requisite To an Messinger So e Genes 32. 3 â—aacob had neede of them â—o send to his Brother Esaâ— when hee desired reconciliation with him So the g Iosh 10. 6 men of Gibeon had neede of a messenger to send to Ioshua for their preservation from the Amorits fighting against them The people also of Iabish Gilead when Nahash the Ammonite besieged 1 Sam. 11. 3 them and would accept of no other condition but to plucke out their right eyes they had neede of messingers to send to all the coasts of Israel for their deliverance from that hurt and shame Thus that distressed Adherball a vnfortunate King of Numidia Multa pollicendo being besieged in his Citie Cirta by his malicious and vnnaturall Brother Ingurtha with many promises did require two messingers to declare his perplexed estate to the Senat of Rome and yet received Salust in bello Iugurâ—â—ino no reliefe nor comfort for all his care and request But thou Christian Reader hath as great necessitie of Prayer which is a a most faithfull and diligent messinger if thou desirest reconciliation with thy good elder Brother IESUS CHRIST if thou require preservation from inâ—umerable sinnes if thou seekest deliverance from the Devill thy mortall enemie if thou wishest victorie over thy owne inbred corruption let thy earnest request be a speciall messinger to thy Heavenly Father from whom every i Iam. 1 17 perfect gift commeth Fifthly As a Charet is requisit for a long journey Candaces k Act. 8. 27 her To a Charet chiefe governour had need of one whâ— hee came from Ethiopia to Ierusalem to worship And for a tempestuous season that l 1 King 14. 44 the raine stay not a charet is also requisite So in thy journey towards the Kingdome of Heaven to l the celestiall Ierusalem prayer is most requisite and necessarie as a charet to carie thee As Elijah m 2 King 2. 11 was taken vp to Heaven bodily in n Eccles 48. 9 a charet of firie Horses so thou spiritually by fervent prayer and holie meditation in thy soule will ascend vnto the Citie of the living LORD Sixtly As the sling o 1 Sam. 17.50 and stone were needfull to David to smite To Armour and overcome Goliah his enemie so is prayer needfull for thee that thou may resist p Iam. 4. 7 the Devill and hee will flee from thee It is the most excellent peace of the q Ephes 6. 13 whole Armour of GOD that thou may bee able to resist in the evill day seing it is both offensiue and defensiue for destruction of the adversarie and for thy owne preservation because it is grounded vpon the word of GOD which is the r Ephes 6. 17 sword of the spirit it is most offensiue and because it proceadeth from true faith it is a sheild Å¿ Ephes 6. 16 where-with thou may quench all the firie darts of the wicked it is most defensiue and so most necessarie and expâ—diâ—nt Seventhly As a key is needfull for To a doore opning of a shutdoorâ— so is prayer necessarie for the opning the shut doore of thine heart for opning of Å¿ Act. 14. 27 the doore of faith vnto thee and for opning t Coloss 4 3 the doore of vtterance vnto thee yea for opâ—ing of the Oâ—atio â—â—stâ— est clâ—â—â—s Coeli Auguâ—t doore of Heaven vnto thee that thou u Ephes 2. 18 may haue enterance vnto thine holy and Heavenly Father to remaine with him in eternall glory and â—elicitie Eightly In the meane tyme of To Samson his haire thy warfare and pilgrimage heâ—re vpon this earth as Sampsons consecrated x Iudg. 16. 17 haire was most needfull for him for victorie libertie safetie for his honour and dignitie while he did keepe his haire hee was victorious true sound and honourable but when he was shaven and wanted the haire of his consecration he became weake so was soone overcome hee was a bouâ—d slaue he was blinded he was by them disgraced and mocked Even so true prayer is as necâ—ssarie for thee for by it thou shall bee stroâ—g viâ—torious and more y Rom. â— 37 than a Conquerour thou shall bee frâ—e as a puissant King thou shall be safe and sound gâ—orious and honourable before GOD and all people Ninthlie If rayment be needfull To many necessare things to cloth thee if foode bee necessare to sustaine thee if water be requisite to wash thee if gold and pearle bee fit to adorne thee if thou haue neede of balme and salue to heale thee if thou haue neede of good companie to comfort and giue contentment vnto thee then fervent prayer is more necessare and requisiâ—e for thee for to the helpe thereof thou shall receiue spirituall foode even the bread y Iohn 6. 4 of life the body and blood of CHRIST that meate which endureth to eternall life thou shall get that white z Revel 3. 18 raiment of Christs righteousnesse to cloth thee that thy filthie nakednesse shall not bee seene thou shall get the water a Zach. 13. â— of the fountaine of David to purge thee from pollution and vncleannesse thou shall obtaine fine b Revel 3. 18 gold to enrich thee that ring x Luke 15. 22 and pearles to decore thee thou shall get good and sufficient salue healing balme better than the balme of Gilead to cure thee thou shall haue the companie of holy y Psal 54.7 Angels to keepe thee to comfort and content thee in all thy crosses and calamitie to carie z Luke 16. â—2 thy soule to Abrahams bosome and to everlasting felicitie 10. If naturall life be necessare so is prayer more necessare whereby Prayer is necessarie as life naturall life is prolonged and spirituall yea eternall lyâ—e is obtained Holy Daniel albeit he had determined a Dan. 1. 8 in his heart that hee would not defile himselfe with the portion of the Kings meate yet he was throughly resolved even with the perrill of his lyâ—e to pray to his GOD continually and openly No decree no statute no prohibition no punishment could deteine b Dan. 6.10 him from that holy duety but no commandement no exhortation no commoditie nor example can moue to send vp prayers to his glorious Majestie If thou pray GOD Almightie will keepe his promise assuredly And c Iohn 2. 25 this is his promise that he hath promised thee even that eternall lyfe Lastly If the holy Spirit without Prayer is necessarie for the holy Spirit the which none can d Iohn 3. 5 be borne againe and renued none can bee instructed none e Rom. 1. 5 sanctified
vpon GOD aâ—rightly the good Spirit will comeâ— possesse him assuredly and more inable him for his holy calling and function Seventhly Most principallie In this may bee knowne the vertue and â—fficacie of prayer since it in some maner prevaileth with the Almightie himselfe as it overcommeth our adversarie against his will So it is powerfull with GOD with his will thus Israel l Gen. 32 28 by prayer had power with GOD and obtained his speciall blessing Thus also the Omnipotent the Creator sayeth to his servant Let m Exod. 32. 10 mee alone as if by his prayer hee might haue constrained him and haue gotten victorie over the Almightie Nobile vincendi genus est mala vincere posse Prosper in Epigram Nobilius multo vincere posse DEVM It is an honourable kinde of victorie to vanquish evill but much honourable to bee of power as to prevaile with GOD. Moreover The power of The power of prayer is good for others prayer extendeth it selfe for the good of others albeit farre distant Nehemiah n Nehem. 1. 6 in Shushan in the palace of Artazerxes when hee prayed day and night for the children of Israell and inhabitants of Ierusalem thâ—n the wall of the Citie is builded the people of GOD are comforted the poore are relieved their knowledge by reading of the Law is increased and an act or ordinance to serue GOD is established The prayer of the faithfull is powerfull for the safetie of such who are in their societie and companie As when St. Paul prayed in that great and long danger the LORD o Act. 27. 24 saved all that were in the Shippe with him there was no losse of any mans life amongst them The prayer of a master is power full to bring a benefite to the servant so by the supplication of the p Math. â— 13 Centurion his servant is healed of his grievous paine of the palsie By the prayer of the q Math 15.28 mother the daughter is delivered from a deuill by whom shee was vexed The prayer of r Mark 9. 24 the father is profitable and powerfull for his sonne possessed by a dumbe spirit By the force and â—fficacie of the prayer of a pious Preaâ—her people are preserued by the power of Stevens Å¿ Act. 7 60 prayer many were saved yea Paul is converted as August Si Stephanus non orassâ—t Ecclesia Paulum non haberet is thought by the learned Finally Seing the power of true prayer is â—orcible for the profite of others how will it redound to thine owne vtilitie and commoditie First for the gifts of the mind by it thou shall receaue faith and obedience with t Genes 12. 8 Abraham wisdome u 1 King 3.12 and vnderstanding with Salomon loue and patience x Iob. 1. 20 with Iob victorie y Psal 18. 43 glory with David repentance z 2 Chron. 3.15 and newnesse of lyfe with Manasseth Secondly Prayer is powerfull for the gifts of the body Samson a Iude. 16. 28 obtained strength David b Psal 18. 33 agilitie and nimblenesse Hezekiah c Isaiah â—8 5 health and deliverie from his sicknesse Thirdly For the gifts of fortoun as they are called thou by the vertue of prayer shall receaue foode â—aâ—ment and riches necessarie with d Genes 32.10 Iaakob A happy marriage and hopefull succession with d Genes 25.21 Isaak Also a good name honour and preferment with e Esther 8. 2 Mordecai a holy lyfe and a happie death with Moses f Deut. 34. 6 whom the LORD himselfe buried in an vnknowne sepulchre Yet in this particulare point take heede to The testimony of fathers concerning the force of prayer the testimonie of wise and godly fathers what they say of the sure effects of powerfull prayer Precatio est oranti subsidium DEO sacrificium daemonibus flagellum Prayer is an helpe to the August supplicant a sacrifice to GOD a scourge to the devils Per orationem ira DEI suspenditur venia procuratur paena refugitur praemiorum largitas impetratur Cassiodor By prayer the wrath of GOD is continued pardon is procured and a large reward is obtained Oratio serenat cor abstrahit à terrenis mundat â— vitiis sublevat Idem ad coelestia cor capacius dignius ad accipienda bona spiritualia Prayer appeaseth the heart it pulleth backe from earthly things it cleanseth from vice and lifteth vp to Heavenly things and maketh the heart more capable and worthie to receiue spirituall blessing Thus vndoubtedly many are the good effects and great is the strength of earnest and heartie prayer But if the sinceare servant of CHRIST shall say or thinke with An obâ—ection answered himselfe that hee hath prayed frequently and incalled vpon the Name of the LORD â—ervently and yet in his sense by all appearance The Lord either granteth or denyeth or delayeth the petitions of his servants that his prayers haue beene fruitlesse and effectlesse and that in his owne judgement GOD hath misregarded him and all his supplication that hee dâ—th hide his face and close his eyes and stop his eares and will haue no respect to him nor to his petitions This is answered that when the Almightiâ— doth not performe the request of his servant nor grant his petition immediatly that then God either delayeth the same or denyeth the same this followeth of necessitie after serious invocation there is either a yeelding or a denying or a delaying of the petition Now trueth it is that the LORD will sometymes delay the request of his owne chosen so hee did to David complaining How g Psal 13. 1 long will thou forget mee O LORD for ever How long will thou hide thy face from mee And thus GOD deferreth their petitions for fiue causes First for their instruction to teach them to pray diligently and a rightly to double and reiterate their requests the more vâ—hemently As the mothers in the Yles called Baleares did teach their children Similit by this meane to be verie persite cunning in casting of stones out of slings they placed foode every morning vpon some high Lycophron place before their hungrie children which the young ones might not touch nor tast vntill they had casten the same downe with a stone this the mother did not of Florus lib. 3 cap. 8 purpose to defraude their owne bairnes of sustenance but to make them diligent and skilfull in that exercise So the Almightie at some tymes delayeth the desires of his children not that hee is of intention Stephanus to frustrate them of things necessarie but to teach them to pray more fervently frequently and in a maner most accuratly Secondly To make one to know GODS gifts that hee may loue the same so when Hanna questionlesse had oftentymes intreated the LORD who h Genes 30.22 openeth the wombe to cure her barrennesse and to giue her a