for all but the carnall man hath many Gods the Monie in his Chest his Friends that his Mammon hath got him his Corne in his Barnes his Cattle in the Fields his Plate and Iewels his Wit and Pollicy are the Gods of worldly men in them they trust and by som or one of them they hope to be relieued or steeded in whatsoeuer desperate occasion and therfore seeke they not the helpe of the inuisible God by fruitlesse Prayer as they deeme it But the faithfull man in deede knoweth these to be deceiuing Gods flattering Gods like vnto Ionahs Gourd that seemed faire for a day and when it should most haue sheltred him it withered by the worme at the roote So haue all these vain-glorious Gods their wormes that worke at their roote who wither when they that trust in them haue most neede of their helpe like the Manna that the Israelites gathered ouer night and kept till morning which withered stank when they thought to eat it Euen so do Friends faile Riches Strength and Pollicie deceiue them that trust to them or in thē And it is to bee admired that so many men not onely instructed by the Word of God but also by so many experiences which they euery day see that all the glorie of the world and vanities thereof are but deceiuing dreames and yet that they should suffer themselues to be bewitched with their flatteries inchantments like the followers of Vlysses transformed into beasts by the charmes of Circes who honour that which is to bee contemned and contemne God who aboue all friends riches whatsoeuer means is to bee loued embraced beleeued and praied vnto CHAP. IV. The faithfull mans God is the onely liuing God and in him is his chiefe good the carnall men haue manie Gods the ends of both THE friends the riches and whatsoeuer good the faithfull man hath or hopeth for is in heauen The Father the Sonne and the Holy Ghost one Al-sufficient God the Angels heauenly societie these are will be for euer his and will neuer faile nor forsake him He that created him he will keepe him he that redeemed him he will iustifie him hee that sanctified him hee will reach him to pray to the Father in the Sonne hee will assist our spirits who know not how or for what to pray he will help our infirmities enkindle our godly desires he will make such a sacred vnion between himselfe and our spirits as wee shall become one with him and God the Father and the Sonne being one with the Holy Ghost shall in the consent of the sacred Trinitie beget vs anew giue vs new hearts new affections new loue liuely faith and furnish vs with all the graces of right regeneration yea wee shall become like vnto our elder brother and euen here in earth partake of heauenly consolation The Angels shall administer vnto vs all holy aide and support vs in all our waies walkings according to the good pleasure of GOD who giueth them charge ouer his children These are the goods of the godly Oh the sweet operation of liuely faith begotten by the promise of God in Christ made in his word it begetteth Praier and Praier truely powred forth by lippes vndefiled in the affection of a right qualified heart vnto God the Father in his Son doth truly assure vs of Gods presence and present reliefe in all our necessities more fully and more truely then all the false Gods and vaine goods of carnall men and their meanes What worldly or carnall aide had the three children in the Furnace What arme of flesh deliuered Daniel from the Lions What earthly helpe had that great God to ouerthrow the Armie of Senacherib Many in like dangers haue beene saued relieued and deliuered without humane aide The examples are infinite in Scriptures wherof the miracles done in leading the children of Israel out of Egypt through the Wildernesse their plantation in and vpon the borders of Canaan and the life of Ioseph may serue to satisfie any beleeuing man For neither were friends nor wealth nor strength nor pollicie aiding this great God in his works of greatest wonder Who then will preferre these base earthly deceiuing Gods and flattering goods before the good God of Israel Or who will trust any God but the God of Hoasts Haue any of the Gods of the Nations deliuered his land out of the hands of the King of Ashur Where is the God of Hamath and of Arpad Where is the God of Sepharnaim Hena Iuah Which of the Gods of worldly carnall men haue deliuered their most humble suppliants out of any their troubles or rid them or preuented any of their dangers It is a most execrable blasphemie against the God of heauen to preferre worldly goods and carnall meanes before the helpe loue and fauour of the God of Gods and of goodnesse as manie do testified by their works though they would seeme to shew the contrarie How did wicked Rabshakeh raile vpon the liuing God from Senacherib his master And did not the Angell of the Lord that night destroy one hundred fourescore and fiue thousand men of the Hoast of Ashur Here was the force of flesh confounded and Senacherib himself was slain by Adramelech and Sharazer his owne sonnes as hee was worshipping Nisroche his God in the Temple of the Idoll Who then seeing the successe of mans carnal confidence Idolatrous zeale will not seeke the God of heauen for succor in danger for reliefe in want and for comfort in all distresses what man of common sense obserueth not manie precedent examples of the weaknes and vncertaintie of carnall meanes And yet how many are there to be found in these times of common carnall securitie that do seek their helpe at God by humble and faithfull Praier doe they not rather depend vpon the broken Reede of their owne felt outward meanes and therfore despise the seruice of God and contemne his weake children The Glutton would not pitty Lazarus the false Iudges did accuse Susanna the rich will striue to wrong the poore and wrest Iustice vniustly by the meanes of their corrupting Mamon seldome or neuer considering that there is a God that careth for the poore who is able to raise vp a Daniel to cleere Susannaes innocencie a Salomon to decide the doubts arising by false pretences There is great difference betweene the pretended happinesse of the rich and poore And so much differ the felicitie of the one and other the one is great and fearefull to the poore and hath his felicitie in this life the other is despised of the rich and hath his miserie here but the first passeth from his mirth to mourning from his wealth to want from his glorie to griefe from a glorious life to an eternall death But the second is taken frō his basenesse to glorie from miserie to comfort from griefe to grace and from a kinde of worldly death to celestiall and endlesse life For it is
corrupt affectioÌ„s and by truly and vnfeinedly repeâ—ting obtaine remission in the merits and mediation oâ— Iesus Christ the rightâ—ous who is a propitiation for ouâ— sinnes Giue vs grace Lord to dâ—aw neere vnto thee for thou hast promised to preserue the state of the righteous and all that forsake thee shal be coÌ„founded Be thou therfore our strong rocke wherunto we may alwaies resort Haue mercie vpon vs O L. haue mercie vpon vs giue vs helpe in trouble for â—ain is the helpe of man Giue vs a holy feare of thy great and glorious Name for great O Lord is thy goodnes which thou hast laide vp for them that feare thee Knit our hearts vnto thee through faith in loue that we may be of the number of them that shall partake of thy glorie with Christ that where thou art there we may bee to behold thy glorie Increase our faith open the eyes of our dimme and dull vnderstanding that wee may â—ee the wonderfull workes of thy mercies towards vs euen in the darknesse of our corporall liues when our naturall eyes shall bee shut vp with the feeblenesse of our bodies by sleepe thou sleepest not nor slumberest but waâ—chest ouer thine and sufferest no man to doe them violence thou preseruest them in thy prouidence thou defendest them vnder the shadow of thy wings not onely in their corporall employments and bodily labours but when they are in their deepest forgetfulnesse of their owne dangers and of weakest abilitie to helpe themselues in the deadnesse of sleepe Preserue vs Lord be watchfull ouer vs let thy holy Angels attend about our beddes let them be thy ministers of our safetie let not our sleepe be dangerous but comfortable vnto vs let not our delight be set on that sluggish ease and slothfull wallowing in our beds as breedeth diseases and corrupt humors But as sleepe is the fruite of our corrupt nature which without rest cannot continue so let vs vse it as matter of necessitie not of wantonnesse carnall contentment Saue vs from that curse of the wicked that we should wax worse and worse and that though wee haue liued long after the vanities of the flesh let vs not end in the same though we haue not as wee ought brought forth the fruits of the spirit let vs now begin to liue in him and our spirits be ruled directed salted and seasoned by thy holy and sanctifying spirit so though our mortall bodies sleepe our sanctified spirits may watch for the comming of the bridegroome that we be not found like the foolish Vâ—rgins with emptie and blind Lamps but prepared to meete the Lambe in the cloudes with ioy among the rest of thy Saints In the meane time keep vs we recommend our selues and all that we haue into thy gracious keeping in that thy deerest Sonne our Sauior Christ Iesus to whom with thee thy holy Spirit bee praise eternally Amen Our Father c. Lord increase our faith The neglect of true prayer much to be condemned 1. Cor. 14. 15. Prayer in an vnknowne tongue not onely not auayl-able but sinfull Mat. 6. 7. Needlesse humblenesse Zeale without knowledge The prayer which God accepteth The deffinition of prayer How the carnal man commeth vnto God and how and when he prayeth The confidence of worldly men a 1. Sam. 17. 51. b Exod. 14 11. c 2. King 19. 35. d 2. Sam. 17. 23. e Est 7. 9. f Dan. 4. 29. g Dan. 5. 6. The spirituall maÌ„ hath but one the carnall many Gods The carnall mans gods wither like Ionahs Gourd Sweet is the operation of faith in God God workes without humane meanes Great difference betweene the happines of the godly poore and wâ—cked rich Not to iudg of men by their states rich or poor 1. Cor. 4. 7. 8 True and false wisedome 1. Cor. 3. 9. Iob 5. 13. The hypocrite only deceiueth himselfe What rich man deserueth commendation and admiration Whâ— it is hard for a rich man to be saued The force of beleeuing God vpon his promise Euery man beleeueth not the mysterie of Christ. Who is truly adopted in Christ to be the childe of God and 〈◊〉 not Eph. 4. 22. What we ought to put on and cast off Carnall wisedome a hand-maide to diuine prudence To pray to God and to beleeue in meanes is spirituall adulteriâ— Esa. 2. 21. A curse on them that leaue God to depend on other meanes Ier. 17. 5. God works by meanes without against meanes How the soule must be qualified in time of prayer Nature teacheth vs not to pray but the spirit of God The will peruerts the mind 1. Ioh. 3. 20. Act. 20. 27. We ought to vnfold our imperfections to God yea and to men vpon occasion The basest may be as proude as the most arrogant Murtherers of Kings haue a shew of humblenesse and deuotion Psal. 32. 1. Cor. 1. 26. The most glorious in the world are not alwayes the most godly The true comfort of a Christian. Phil. 4. 6. Iam. 1. 5. 1. Pet. 2. 21. Eph. 5. 1. God is best pleased with fâ—ithfull râ—ligious importunitie Necessitie hath many branches and man hath no pâ—wer to help himselfe in any The woÌ„derfull effects of faith and how it fares with them that faint Prayer performeth greater things by weakest meanes and incredulitie preuenteth most easie things God blesseth and punisheth many for one God denieth what we aske and giueth vs better in fleed It is enough for a Christian to referre the issue of his petitionsâ— vnto God Rom. 8. The faithfull man exercised in prayer findeth things succeed better then he expected 1. Kin. 17. 4 The grosse opinion of some who acknowledg no differeÌ„ce between the godly and the wicked Men not fearing God run into many absurdities by the suggestion of Sathan Esa. 31. If a word of conditioÌ„ Esa. 45. Ingratitude will rise in iudgement against vs. We forget Gods goodnesse in giuing vs worthiest King Iames The powder-treason As the cause of the Church is generall so should our prayers be generall wher praier is neglected there cannot but follow punishment The carnall man feeleth not sinne to be sinne Man is enemie to himselfe permitting the house of his soule to be robbed Men are become defenders of their grossest sinnes The strange metamorphosis of some men of this age to be lamented None can foretell what will become of this obdurate age God hath a iudgement against vs for sinnes God will not be appeased by any carnall meanes God wil not put his cause to be determined by man The deformities of mens and womens attires Pride more to be abhorred then the Diuell to be feared As God hath loued vs so must we loue him againe In the time of Q Marie Q. Eliz. Carnall sophistrie Repentance the â—â—eanes to please God being angry for sinne 1. King 9. 8. 9. How wee ought to appease God 2. Chro. 20. 3 Priuate praier Meditation the bellowes to enkindle prayer Nehem. 2. 4. Luc. 19. 2. A preposterous kind of prayer Hindrances to praier 1. Thes. 2. 18 3. 5. Eph. 4. 27. Eph. 6. 11. Zech. 3. 1. Mat. 4. Luc. 22. 31. Nothing more wouÌ„deth SathaÌ„ then faithfull praier and therefore he coueteth to hinder it 1. Cor. 16. 13. Ioh. 14. Sathan beleeuâ—th that hee would haue other men to doubt of It is a dangerous thing to abandon the assemblies of Gods people Publique prayer why so called Fathers Masters of Families reproued for their neglect of prayer with their families Not to serue God but on the Sabbath day is wilfull ignorance and negligence 1. Cor. 15. 34 Mat. 26. 41. The Saboth prophaned more then other daies 1. Pet. 4. 8. We should especially serue God for that we liue in the last age of the world Opinions about the vse of the Lords Prayer The Lords praier the rule of all other praiers The Lords prayer is to be rightly vnderstood What the Word Our importeth Which art in Heauen Hallowed be thy name Thy Kingdome come Thy will be done Giue vs our daily bread Forgiue vs our sinnes as we forgiue Leade vs not into temptation As many petitions as are in the Lords prayer so many instructions wâ— haue by them to liue godly Prayer increaseth 〈◊〉 knowlâ—dge 1. Cor. 2. 12. The spirit of God teacheth al â—aithfull duâ—â—es the 〈◊〉 whereof is 〈…〉 prayer Som affirm they cannot pray with comfort The force of prayer increaseth by degrees
A LOAD-STARRE To Spirituall Life OR A CHRISTIAN FAmiliar motiue to the most sweet and heauenly exercise of Diuine PRAYER With Prayers for Morning and Euening Written to stir vp all men to watchfulnesse and reformation of their carnall and corrupt liues By I. NORDEN LVKE 21. 36. Watch therefore and pray that ye may be accounted worthy to escape all these things thâ—â— shall come to passe and that ye may stand 〈◊〉 fore the Sonne of Man LONDON Printed by William Stansby 1614. TO THE RIGHT HONOVRABLE SIR IVLIVS CAESAR Knight Chancellor of his Maiesties Exchequer and of his Maiesties most honourable Priâ—â—e Counsaile Right Honorable I Am bolde to present vnto you and vnder your Honourable countenance these vntimely and green fruits of my idle 〈◊〉 which I gained in and without 〈◊〉 of his Maiesties seruice wherein I haue been employed fearing yet lest my forwardnesse in attempting and especially in publishing a matter so farre aboue the course of my ordinarie calling should deseruedly purchase vnto my selfe condigne reproofe For that it may be right well obiected That it had better besitted mee to haue retained my selfe within the 〈◊〉 of and to haue with more diligence imploied myself vnto the purport of my ordinarie Commission And so I doe acknowledge had I beene negligent in performing the last And I acknowledge it commendable and a sufficient discharge for a man of whatsoeuer profession sincerely to performe the same without thrusting his sickle into another mans haruest But no man is ignorant that there is a two-fold calling in euerie Christian a corporal and a spirituall and they differ in themselues as darknesse light the effects of the first are visible of the second hidden as touching the internal and mentall working the outward actions coÌ„mon to both But our Sauiour faith Man liueth not by bread that is by corporall meanes onely but by a kind of spirituall norishment For the life that dependeth vpon the creatures is alike commoÌ„ to men and beasts The spirituall life onely proper to the children of God who yet partake of the corporall bread in no other outward manner then doe they that know not God Christ had meat to eate that his Disciples knew not of so haue Gods children a nourishment that carnall men know not of and some other labors and endeuors wherof the world taketh little or no knowledge The outward mysterie function or calling doth neither discouer nor can they hinder this heauenly food be their calling neuer so super-eminent neither pleasure nor profite nor wearinesse of bodie can hinder or preuent the holy meditations of well affected spirit Carnall men feed onely vpon the seeming good they enioy in this life Pleasure and Profit al their endeuours tend to these or to one of them They know no better and therefore seek these as best principall◠〈…〉 And what euery man affecteth most is his summum borum But they onely are happy of what ranke soeuer who haue learned to obserue and do truely follow the counsaile of the Apostle Not to repose too much confidence in worldly meanes for Bodily exercise which includeth all carnall appetite profiteth little but Godlinesse is profitable to all things hauing the promise of this life and of that which is to come Godâ—inesse consisteth of spirituall exercise not altogether in outward labour though the second bee sanctified by the first and without the first there is no blessing promised to the second No vocation function office place exercise or endeuour in Church or Common-weale can truely prosper in the meere carnall man 〈…〉 may seeme to beâ—â—â— with glorie and continue a while in seeming grace it neuer endeth but with griefe The coÌ„sideration whereof moued mee to a more serious meditation how much it concerned my selfe and other men to intermix with my corporall some spirituall â—â—ercise At length mentâ—â— meditation brake into actual inuocation on God to sanctifie my labors to moderate my desires of carnall things to order my will to season mine affections and to blesse mine endeuors to this end I was bolde to borrow some oportunities of my other employments which I recompenced with the more serious diligence when occasion required my retire vnto mine enioyned seruices And hauing thus rudely heaped together stubble and straw for the building vp of mine owne meditatioÌ„s touching the sweetnesse necessitie of praier for mine owne priuat comfort I imparted the same to some of my learned and religious friends by whom I was encouraged to recommend it to the publique which I haue done vnder the title of 〈◊〉 Load-starre to spirituall life importing an effectuall motiue to praier and aduentured it vnder your Honourable fauour to the view of all that loue that spirituall exercise humbly entreating pardon for my boldnes which if I obtaine I hold me richly rewarded At my house at Henâ—en this 24. of Iune 1614. At your Honours command euer IO. NORDEN TO THE CHRIstian Reader IF thou consider good Reader the worth and in estimable value of the grace to praye truly and faithfully to God thou â—â—â—st not but embrace the meanest worke of the weakest in Gods Church tending to moue thee thereunto for such is the force of 〈◊〉 that whatâ—â—euer a man loueth it inclineth the eare to heare the eye to behold the hand to handle the mind to consider and the will to embrace yea euery small appearance resemblance of the thing it affecteth When thou therefore lookest vpon the Title of this weake Treatise and findest it to tend to a Motiue to holy prayer thou canst not cast it by if thou bee truely affected to that most diuine exercise but couet to looke farther into the body of the matter for thy better satisfaction and censolation how weake soeuer thou find it I haue entitled it A Load-starre to spiritual 〈◊〉 because no act or exercise of the minde can 〈◊〉 effectually leade the soule to a spirituall communication with God the highest grace and glory that men can enioy in 〈◊〉 life then faithfull prayer Let slip therefore no opportunities wherein thou mayest pray the occasions are infinite the time euer the benefit great At thy leasure peruse endeuour to practise and neuer omit so heauenly an exercise Fare thou well in the Lord. Thine in Christiaâ— good will IO. NORDEN THE SVMME OF THIS WHOLE Treatise is contained in the Chapters following Chap. I. THe neglect of prayer condemâ—â—â— the sweetnesse of prayer prayer to an 〈…〉 prayer Chap. II. To 〈…〉 prayer 〈…〉 To presse into 〈◊〉 presence without premeditation is arrogancie A definition of prayer Chap. III. How wee ought to approach before God in prayer to depend on God not on carnall meanes though some depend more on the last then on the first Chap. IV. The faithfull mans God is the only liuing God and in him is his chiefe good the carnall men haue manie gods the ends of both Chap. V. The world is inconstant the difference betweene diuine and carnall wisdome betweene the seeming
sonnes of God and not only in humane affairs conuerse but in diuine dueties communicate with them as in hearing the word preached in the sacraments and in publique prayer They are yet but bastards no children they neuer truely tasted of the milke of Christs spouse nor euer drew the life of grace out of her breasts no more then did Cham in the Arke with Noah Ismael in the house with Abraham Esau in the company of Iacob who inwardly did not partake of their fathers vertues of obedience faith and continual praier vnto God the God of their fathers CHAP. VII Naturall fathers cannot beget children good or euill of their owne wils but they that are begotten anew of God are only good and like vnto God before whom the vnregenerate howsoeuer seeming holy are hypocrits EArthly fathers coÌ„monly beget childreÌ„ of their owne corporall likenes but the godliest father cannot propagate in his children the graces of the spirit neyther can profane fathers by their sinnes make their children sinners For it is found by experience that good fathers haue often wicked and wicked fathers godly children But the children of God begotten anew by the holy Ghost can neuer fall from being like vnto him that begat him And therefore doe they much dishonour God who in wordes professe they are his sonnes and yet in their actions they resemble the image of Sathan It were a great blemish vnto a godly man to be wrongfully supposed the father of a wicked sonne much more is God dishonoured by such as would seeme to be but are not of his seed For they that are of God indeed cannot but in some measure resemble him in being righteous as he is righteous that is By casting off the olde man which is corrupt through deceiueable lust and to put on the new man which after God is created in righteousnes and true holines This casting off and putting on doeth teach vs that there is in vs somthing that befits vs not to retaine if we will be the true sonnes of God not by reputation among men but by imputation in Christ. What is to be cast off and what to bee put on is plainly expressed in the Apostles wordes before mentioned namely to cast off all deceiueable lusts which includeth all things forbidden and to put on righteousnesse which implieth a spirituall indowment of al heauenly graces among which none is of that singular force vertue and effect as is zealous and heartie prayer in faith vnfained which none can effectually make but such as haue put on this new man for the olde man knoweth not how to pray being clothed with corruption and blinded with the mist of ignorance The new man only shaped in holinesse knoweth to whom when in whom for what and how to pray all which circumstances are duly to be considered in prayer and yet neither of these dooth the naturall that is the old man truly apprehend and consequently the lip-labor that he pretendeth to bestow in prayer is not onely not profitable but sinfull CHAP. VIII Carnall wisedome hath not chiefe place of counsell in the regenerate man he dependeth on God and not on the meanes in any enterprise FRiends we obserue do most vsually communicate together not by way of dissimulation but by sincere affection and one is ayded and comforted of another according to the occasions each propoundeth to other And shal we think that that man that loueth God will estrange his occasions from the counsaile of God Will hee deliberate of any matter of importance but will first consult with the Oracle of Gods mouth And will hee not impart his occasions by powring them forth vnto him in praier assuring himselfe that God againe will answer him by his holy spirit and by him certifie his spirit what he shall doe and what course hee shall take both for the atchieuing of the good he desireth for the auoyding the danger he feareth No carnall counsel whatsoeuer not warranted by the word shall be admitted to that consultation or resolution he will abandon all carnall respects and onely holde himselfe to diuine direction hee will not vse humane wisedome but as it were a hand-maide to diuine prudence It may serch and find out such wants and corporall necessities as are fit in spiritual vnderstanding to be supplied but leaueth the execution to diuine wisdome which produceth faith and faith prayer for the obtayning thereof at the hands of God And as Abraham left his seruants and Asses behinde him when he went to offer vp his sonne so doth this heauenly wisedome leaue all carnall respects behinde when it approcheth towards God to offer the sacrifice of prayer or praise Contrariwise it is too manifest that the most carrie their carnall vanities with them eueÌ„ to the Altar making their petitions partly in the flesh and partly in the spirit in part beleeuing and in part doubting halting before God and yet seeming to walk vprightly before men who iustifie or coÌ„demne the outward action not seeing the inward heart To pray vnto God with the lippes for any corporall benefit and yet to haue the eye of the hart fixed in confidence vpoÌ„ naturall means is a kinde of spirituall adultery For what man is hee that hauing a wife outwardly affable vsing wordes of loue vnto him and yet her heâ—rt set vpon another man will not thinke her a faithles and vnchaste wise And is God lesse iealous think we who craueth our hearts when we shall worship him in words and outward shew of works when our consciences cannot but tell vs that we aske that of God which we inwardly beleeue more probable and possible to be obtained by meanes without him Is not this a falsifying of our faith and dissembling of our prayers Is not this a manifest breach of the law that saies we shal haue no other Gods but Iehouah as also not to take his name in vaine as they do that call vpon him with the lips their hearts farre from him The Iewes thinking to make themselues strong by the Egyptians and other carnall meanes left their dependancie on God therfore did God denounce his iudgements against them Cursed is the man that trusteth in man and maketh flesh any kind of carnal meanes his arme and withdraweth his heart from the Lord hee shall not see when any good commeth How can he then attribute praise or prayer vnto God for whatsoeuer successe when he groundeth his hope on earthly meanes and not on God Nay though hee pray vnto God and yet dependeth more and puts more hope on secondarie meanes if he find that come to passe that hee desired how can hee but yeeld part of the praise vnto the mediate cause wherein hee in part trusted and so derogate the praise due vnto God who is eyther all or no part of the cause of that wished successe For although God vse naturall instruments to effect his will not onely in relieuing his children when they pray vnto
kinde of inward desire that God would doe according to our wills for naturally the will of man is neither rightly affected towards his owne mind nor towards the will and word of God It is the rule of right reason that the wil should be directed by the minde but contrarily and preposterously the will ouerswayes the minde and drawes it as by coÌ„straint to many inordinat desires and therefore when the minde begins to incline it selfe to the sacred exercise of prayer the will as an vnequall yoke-fellow peruerts the minde distracts it into many noysom lusts wandering thoughts This cannot the most godly and most faithfully zealous man but find in his deuoutest praiers and therefore wee ought in our prayers to restraine our cogitations from earthly things and the more wee feele them to range here and there as sensibly wee may so much the more earnest zealous we ought to be and so much the more watchfull that they steale not away our spiritual affectioÌ„s which cause the minde to ascend euermore vpward to the Throne of his grace who by his holy spirit is readie to assist our spirits to suppresse our erring thoughts and to rectifie our mindes according to his own will CHAP. X. Whence all our transgressions do proceede and the reason why we cannot pray aright the means to reform it OVr transgressions proceede all from this that against the rule of diuine reason we preferre our will and our desires before the most holy will of the Lord our God How then can we truly seek him whose will our wills as much as in vs lieth seeketh to resist The Apostle sheweth the reason saying The naturall man hath such a mind as cannot vnderstand the things of God and such a will as is not subiect to the law of God nor indeed can be How then can the minde conceiue how or for what to pray And how can the will frame the faculties of vtterance and other diuine affections How can it frame it selfe to pray vnto God according to the right rule prescribed vnto vs by God seeing that this exercise is sacred holy spiritual the mind wil altogether carnall profane And therfore al the praiers which natural men make in the habite of the olde man do not onely not profit them but turn rather vnto a curse then a blessing vnto them What man is hee then knowing this will lie stil in his natural corruption and ignorance hauing the way laide out before him the meanes of direction offered him the promise made vnto him and the reward assured him the way is Christ the directioÌ„ in that way is the word the promise is to receiue what wee aske and the reward is life eternall the way is straight the direction plaine the promise iust the reward great In earthly affaires there is a continuall common emulation who may grow greatest wisest most glorious whose best reward is but a vanishing shadow How foolish then are wee to see and suffer all men to outstrip vs in spirituall things and our selues to lagger behinde loth to goe forward in diuine duties as trewantlike schollars with il wil and by compulsion prepare them to the Schoole Hee then that may and will not endeuour to attaine vnto diuine knowledge by the word and thereupon namely vpon the promises of God made therein to builde a liuely assurance of Gods neuer-fayling goodnesse towards him and in that faith will not seeke God in all his occasions by continuing prayer is neyther worthy to haue the promises performed vnto him of the good things of this life nor of the life to come Let vs therefore learn to deny our selues and endeuour to subdue our owne wills and wholly to subiect them to the will of God so shall wee neuer vndertake consult determine or conclude any action vntil wee haue enquired what the will of God is therein by faithfull prayer CHAP. XI The neglect of the cnmmunicating with God in prayer is the cause that many run headlong to their owne ruine seeking what they need in a wrong course not feeling their owne spirituall wants THe want of holy search desire to be enlightned in the diuine duetie of praier and to bee directed therein is the cause that so many men runne headlong into their owne ruine in rashly enterprising that without coÌ„municating with God which they in naturall reason conceiue will prooue to their high contentment as in making choise of religion the highest point of diuine wisedome in choosing a wise and the like The Shechemites without consulting with God tooke vpon them the seale of the couenant which was a true note truly taken of the true children of God but because they took it to a carnall end what reward they had appeareth Gen. 34. So did Simon the Magician couet spirituall gifts to vse them to carnall ends and the like doe they that to obtaine corporall maintenance and to be free from some calamitie rashly without consulting with God by learning his word and by prayer thrust themselues into the Romane Catholike or into any other false Religion Nay to intrude into the profession of the true Religion for the respects abouesaid and not in a feeling of diuine loue to the spirituall effects it worketh to Gods glory and their owne comfort is not onely not to be truly religious but vnder the cloake of true religion to be indeed a profane Atheist God commands vs not to coÌ„tract marriage but vpon due deliberation and consideration forbids to contract with any of a false Religion Isack and Iacob fearing and obeying the liuing God sought their wiues not by worldly adâ—uice but therein to be directed by God And to that end did Abrahams seruant pray vnto the GOD of his Master Abraham that hee might bee guided by some diuine instinct how to chuse a wife for his Masters sonne and all things succeeded vnto him beyond naturall reason But Esau contrariâ—y without consulting with God or coÌ„municating with his parents tooke him wiues of the Gentiles a profane irreligious people such as for the Iewes to contract matrimonie withall was an abhomination Prayer or consultatioÌ„ with God is the best but the last worke of chiefest but of least regard in this age in most capitall causes and of greatest consequence And therefore the most of them succeed to the perpetual trouble and griefe of the parties And that which hath been said of the former two namely of the choise of Religion and a wife may hold for and in all other matters belonging to the life and gouernement of man in this life especially in the election of some function or calling in Church or Common-weale wherein experience maketh manifest that little or no conscience is made to craue direction from God but according as the profession or mysterie seemeth likely to proue profitable or discommodious is the desire made the more hote or cold But to consider how it may stand with Gods greatest glorie
what time soeuer he asketh hee receiueth whensoeuer hee seeketh he findeth and when soeuer he knocketh he is admitted into the presence of God And whatsoeuer misery befalleth him in this life hee feeleth it not so vnsauorie to himselfe as other men conceiue it that beholde and obserue it in him As our Sauiour told his Disciples that hee had meate to eate which they knew not of so hath euerie sanctified regenerate man comfort that carnall men know not of which giueth him such sweete feeling of present happinesse through the assurance of his future promised glorie that he seemeth through the abuÌ„dance of his consolations rapt as it were alreadie out of this earthly Tabernacle into the heauen of heauens where he hath his conuersation in the spirit with-God though hee corporally remaine in this inferiour world CHAP. XV. True contentment not gotten by nature but by grace which produceth prayer the onely meane to obtaine all good SPiritual coÌ„tentmeÌ„t none can attaine vnto by his owne naturall powers and therefore there is a spirituall meane to be vsed for the obtayning thereof which the Apostle reaches saying Let your requests be shewed vnto God in prayer And Who so lacketh wisedome let him ask of God which giueth to al men liberally and reprocheth no man and it shall be giuen him This wisedome is not the wisedome of the world but the knowledge how when and what to ask to conform vs to the likenes of him that hath begotten vs anew who hath left vs an example that wee should follow as deare children If then we be the children of God Co-heirs with him of that heauenly Kingdom shal we not with him walke as becommeth children of such a father Shal our head weepe and lament for our sinnes Shall be suffer for our transgressions and shall wee laugh and reioyce in the vanities of this life and yet think to partake with Christ of his purchased Kingdome Hath he so farre purchased for vs as we need neyther suffering nor patience faith nor prayer Shall we think our selues like that vnspotted Lambe of God and yet defile our bodies soules by committing sinne vpon sin How can we then come vnto our father which is in heauen where no profane thing can haue any being If God heareth not sinners where shall the sinfull mans prayers appeare And how can he haue his conuersation in heauen as S. Paul had or walke with God as Henoch did whose soule and spirituall part which ought to ascend by the wings of faith towards heaueÌ„ is pressed downe by a most vgly and filthy dunghill the bodie clogged with the masse of sinne Cast off therefore all carnall and vncleane affections purifie clense your hearts by liuely repentance that the sauing bloud of the Lambe being sprinkled vpon the dore posts of our beleeuing hearts the holy spirit of God may enter and teach our spirits rightly to crye Abba father So shall wee apprehend that sacred renewing grace that shall breede this most sweet and heauenly change namely to make vs of the children of wrath the children of loue of the children of disgrace the childreÌ„ of glorie which change is not nor can be where faith faileth which faith is not obtained in respect of our prayers or any desert of our selues but only and altogether of the free fauor and good will of God in Christ in whoÌ„ for whom and by whom we haue promise to obtaine the fulnesse of spirituall contentment CHAP. XVI God being wisedome it selfe knowes how to deal with vs for our best aduantage and his own glorie which aboue all things wee must respect in all our prayers GOd being wisedome it selfe knoweth better then we what is fiâ—test for vs to receiue and for him to giue in both which his glorie must goe with our desires as it will of necessitie in his giuing And if wee seeke not his glory in all our demands we breake the order prescribed namely to doe all to the glorie of God much more then should our prayers which are the highest seruice wee can doe vnto God tend to the honour of his Maiestie beyond the desire of supply in our owne necessities and that is in making our prayers vnto him to be confident that he is iust and will according to his promise satisfie our iust desires so farre as may bee most for our benefite For we cannot truly iudge what is most expedient for vs we may aske for and think that best for vs which God in his wisedom knoweth most inconuenient and that to bee hurtfull euill for vs which hee seeth to be most for our good It is therefore agreeable to the right rule of true faith to subiect our wills to the wil of God and to frame all our petitions according to the rule of his word which teacheth vs to aske corporal things with condition that he be pleased therewith and spirituall heauenly things as the graces of the spirit with a full assurance to receiue And the more constant and earnest we be and the more we presse God to giue them so much the more it pleaseth him as to importune him to giue vs power to mortifie our corrupt affections to kill sinne both in our harts and members to begge the increase of faith obedience loue towards God and our neighbours peace in our selues and with all men patience in suffering Gods corrections gentlenesse meekenesse temperance To aske these absolutely and constantly is pleasing vnto God is acceptable vnto him wherein yet we are to beware that wee aske not spirituall gifts to carnal ends as did Simon the Magician but to Gods glorie as Salomon asked wisedome For the holy Scriptures teach vs that God suffereth many profane men to vsurpe spiritual functions as preaching prophecying and casting out Diuels to whom yet God wâ—â—l say Depart from me I know you not The like may be said of praying namely of meere babling with the tongue without the consent of a feeling faith full heart And in all these to shew more outward sinceritie then to haue inward sanctity is meere hypocrisie CHAP. XVII Three principall motiues to stirre vp men to pray wherof the chiefest is necessitie THere bee three principall motiues to stirre vp Christians to prayer first Gods commandement Pray continually 1. Thess. 5. 17. secondly the promise And ye shall receiue Matth. 7. 7. The third and last motiue is our owne necessities and they are infinite Daniel prayed â—o be preserued among the Lyons the three children froÌ„ the fire Hezekiah from death Ionah to bee deliuered from the bowels of the Whale Susanna to be freed from the vniust accusation of the lasciuious and false Iudges Dauid to be deliuered from the malice of Saul Necessitie hath so manie branches as men are subiect to seuerall dangers which are infinit and therefore a motiue of great force and yet without Gods assistance they can obtain no ease For the more a man strugleth to free himselfe from
inflamed by the holy spirit of Christ and powerfully vttered priuatly vnto God in Christ whether in silence in sighes or words cannot be expressed to the capacity of a carnall man and therefore it may seem that priuat praiers in priuat cases somtimes work more effectually to the comfort of the soule then the publik But in cases more generall when the more faithfull soules conioyne in effectuall prayer so much the more auaileable is their prayer with God Fathers of children and Masters of families who content themselues onely with a bare seruâ—ng of God in shew once in the week on the Sabbath day are to bee reproued who seem to hold it a needlesse and superfluous worke to trouble themselues their families morning or euening in prayer and exhortation to the feare of God and dehorting them from sin which times they haue assigned in their opinions to more profitable vses both for themselues their seruants forgetting or not vnderstanding that in euery Christian family eyther God or Sathan is serued Christ or Belial obeyed sanctity or sinne embraced For there is no priuat person but is or holdeth of one of these coÌ„sequently no societie but partaketh of the fruits arising of good or euill If then either priuat man or publike assembly be it prouinciall parochiall or domesticall do forget this most high dutie of seruing the liuing God it followeth of necessitie that a contrary power hath there the command and nothing more discouereth to which any of the former lend their obedience then the fruits that eyther of them produceth if carnall effects as louing the world the pleasures of the flesh and the vanities of this life it argueth that priuat man or that society to be profane If it were sufficient to serue God on the sabbath what needed the Apostle to aduise vs to pray coÌ„tinually and the commandement of Christ Watch and pray that yee enter not into temptation to loue righteousnesse and to slie sinne How doe they awakeâ—or watch that slumber from Saboth to Saboth Are they not all that time in darknesse not vsing the duties of the light Christ is the light in whome whosoeuer liueth not hee is in darknesse And hee that hath but one day of light in seuen How great is his darknesse It is true this day the Saboth was set apart by God that in it men should imploy themselues to serue and to glorifie him And in that day they shuld not only not doe but also not thinke of anie Worldly affaires But are not some so far from celebrating the name and seruice of God that day as they prophane it aboue all other dayes doe they not turne the glorie of God into wantonnes to banquetting dicing dauncing drunkennesse gluttonie and to what sinne not This commonly is the day that many appoint for merrie companie to laugh and to be jouiall as they call it without meane or modestie And yet this day is sufficiently kept holy as they thinke if they spend an houre in the fore part of the day and halfe an houre in the after-noone in the Church though all the rest be consumed in most lasciuious vanities and carnall occasions How can this discharge the duty of a Christian that hath no care to serue God any other day in the weeke Doe we not credit the premonition of the Apostle Saint Peter that the end of all thinges is at hand And how follow wee his counsell namely to bee sober watching in prayer To whom speaketh the Apostle this to his Countrimen the Iewes only no euen to vs that are come as it were to the Worlds period And therefore high time it is for vs to looke vp to watch pray to liue religiously and soberly least that the Master of this great family come suddenly and find vs buffeting one another blaspheming swaggering drunken faithlesse insolent couetous and few or none doing the seruice of our Master It wil bee a dreadfull sight to see him come with his iron rod in his hand to crush his enemies in peeces The salt of the earth hauing lost it saltnesse shall bee cast to the dung-hill The Tree that brings not forth good fruit is hewen downe and cast in the fire The Magistrates saltnesse is profession of the Gospell and the execution of Iustice. The saltnesse of the Minister is the true preaching of the word and example of godly life The saltnesse of Fathers is their sincere conuersation before their children and the educating them in the feare of God and holy life The saltnesse of Masters of Families is to liue honestly religiously aud gouerning their charge in the feare of God And vnder these four estates of men are all conditions comprehended subiects vnder Kings children vnder fathers and young men vnder tutors and gouernours Euery of these in their places of superioritie and inferioritie haue their seuerall duties and all vnder one God whome they ought all to obey Superiours in rightly commanding and inferiors in duly obeying Neyther of these duties can bee rightly performed without knowledg of the wil of God by his word This knowledge is not perfect without practise This practise is imperfect without faith And faith is known by the fruits the chiefe whereof is loue And this loue most shineth and sheweth it selfe in doing good to all but especially to them of the family of faith The greatest good that can bee done to the Church of God is Prayer And therefore Saint Paul willeth to pray continually not for our selues onely but for Kinges al the members of Christs mysticall bodie Kings and Magistrates ought to imitate Dauid to accompanie the people to the house of the Lord Fathers and Masters ought to pray with and for their Children and Families not on the Saboth day only but with all perseuerance Some refer the duty of praier only to the Minister and thinke it a kinde of vsurpation of the Ministers office to pray for or with any but for himselfe contrarie to the precept of Saint Paul Who willeth that all men make prayers in all places heauing vp pure handes without strife or enuying vnto the Liuing God Where it appeares that vnder the word all Men Kings Princes Nobles and men of all degrees faculties and functions are comprehended and because they shall not thinke there is no place but the materiall temple he commands that dutie to bee performed in all places euen in euery particular house with caution that it bee done without strife and enuying free from vaine ostentation and desire of popular glorie CHAP. XXXIIII The true vse of the Lords Prayer about which friuolous questions haue risen It is the rule of all other prayers and euery petition ful of high matter of instruction THE most absolute praier and the most ordinarie which not only the Primitiue but the Moderne Christian Churches their members haue in vse is the Prayer that Christ taught his Disciples But wee must take heed wee doe not take this
Prayer into our mouths vnreuerently inconsideratly and without faith or feeling and without due conceiuing and rightly vnderstanding what euery Petition concerneth and importeth as some doe But wee must especially in priuate or publike Prayer vnto God and aboue all other vse this most heauenly Prayer with a sincere and truely sanctified zeale About the vse of this praier there hath beene of late a friuolous needlesse question raised by men of too precise an opinion who affirme it not necessarie to vse this praier in the bare words as Christ set it down A conceit without reason or religioÌ„ Others hold it verie sufficient of it selfe without eyther any other Prayer or enlarging the same according to the measure of the spirit that the man that praieth hath Which last opinion although more tollerable then the first I holde erronious For we know that the Apostles themselues the Disciples of Christ after they had learned this Prayer prayed often in other words albeit the Lords Prayer bee the rule and the sum of all other Prayers And so no doubt it is not only not vnlawfull but an especiall fruit and effect of faith to pray according to our occasions and to frame words as the Spirit of God shall giue vtterance who although we know not teacheth vs how to pray but this must alwaies be done according to the tenour of the Lords Prayer And therefore howsoeuer weake and imperfect our Prayers may seemâ—e to bee vnto our carnall part in respect of the phrase yet our spirits being directed by Gods Holy Spirit powreth forth Prayers truely vnderstood of him by whose spirit wee are enabled to pray And GOD granteth our requests according as hee seeth fit for vs. The vse of this Prayer of Prayers is farre more common then commonly rightly vnderstood For euery word therein implieth matter of great importance yet passeth the lips oftentimes before it come at much lesse before it bee truely digested in the heart and therefore witâ—ereth without fruit as plants without natural soile and van sheth in the aire euen with the sound Others in like sort like Parrots patter forth Pater noster c. know no more what the words import theÌ„ the senselesse Parrot And yet they thinke it a worke of great deuotion to tumble out a set number of such fruitlesse faithlesse prayers not vnderstood as were the time spent in cordiall and heartie prayers indeed could not be but much profitable Such are to be pitied and prayed for if they would but yeilde their eares to heare their hearts to vnderstand and indeuour to practise CHAP. XXXV The summe of the lords prayer briefly explained HOW many doe duly consider the efficacie of the word Our And yet it carrieth in it as it were the seale of our adoption in Christ for if God bee our Father then are we his children but by adoption If his children then are we to loâ—â— and obey our faâ—â—er If we obey him we acknowledge his Commaundements iust who hauing commanded vs to loue our brethren how can we come vnto our Heauenly father but bee put in mind by this word Our that our brethren haue also an interest in oâ—r Prayers whom if we forget we cannot but acknowledge that wee also forget who is our Father Againe how can children loue their father and not hate what he loueth not If wee loue what hee misliketh as the workes of the flesh the vanities of the World and the pleasures which our Father hath forbidden how and with what face can wee come cal him Our Father Or beg any thing with hope to receiue it at his handes whom wee cannot but confesse wee rather flatter then feare or loue The wordes which art in heauen intimate vnto vs that we call not vpon any earthly Prince or mortall Monarch but vpon the inuisible and immortall God whose dwelling is in the Heauens at his hands only we seeke whatsoeuer we need both heauenly and earthly thinges And as hee our Father is in Heauen whome wee loue so should â—ur minds and cogitations mâ—unt vp aboue the earth vnto the heauens where our beloued sitteth in glorie And although we bee in bodie in the earth our soules in an earthly Tabernacle yet should that our spiritual part be euermore conuersant as it were with him in the heauens as children of our heauenly Father For hee that findeth not here in himselfe such spirituall motions as may assure him that hee in some measure partaketh of a kind of felt heauenly blessednesse shall neuer hereafter partake of our heauenly Fathers glorie And therefore as we are bold in Christ our elder brother to present our selues before his Maiestie rendring vnto him his owne namely the lesson that he himselfe taught vs let vs not come to him as Trewants nor able to yeeld a reason vnto our selues of euery branch of the lesson hee gaue vs to learne But let vs set it before the eyes of our vnderstandings eyther as a glâ—sse to see our ignorance and deformities or to make it a law vnto our selues to shape all our prayers to him and our conuersations thereby to Gâ—ds glorie and our owne internall comfort What a lesson doe these words Hallowed bee thy name teach vs what occasion may wee hereby take to reproue our selues for many with the â—lippâ—s pronounce Hallowed be thy name that thinke or doe nothing lesse profaning the name of God by their sinnes which they should seeke by all meanes to glorifie as by obedience to his lawes by louing him for his own sake by praying vnto him and beleeuing in him But contrarily we disobey his will wee loue not his word we beleeue not his promises wee seeme to pray vnto him with the lips our hearts farre from him Also wee pray that his Kingdome may come namely that his Word may worke and take effect in euery mans heart to the sauing of their soules And yet most of vs are as farre from regarding it as wee rather contemne it and resist it seeming as it were vnwilling that the Spirit of God should dwell and rule in our heartes as may appeare by our common disobedience vnto the Scepter of his Kingdome the Gospell of Christ. Wee pray likewise Thy will be done And yet we do nothing lesse then obey it We begge our daily bread at the hands of God And yet wee trust him not but rather our owne prouisions our wit and policies our friendes and carnall meanâ—s coueting to lay vp in store for many yeares as the rich man did mentioned in the Gospell Arguing thereby that wee thinke in our hearts that if our owne care in getting were no surer meane of prouision of our daily necessaries then the promise and prouidence of God wee should want manie thinges and not obtaine sufficient meanes to maintaine our estate leaue vnto our children merely contrarie to the counsell of Christ who willeth vs not to be ouer-carefull for tomorrow
Foâ— it argueth in vs a great defect of faith And yet these words are not so to be expounded as if we should bee altogether carelesse of future times or for our children but that wee should not bee too solicitous and carefull and thereby argue an absolute distrust that God either can or will giue vs with our true obedience all thinges necessary in this life to enioyâ— and to our faithfull children If riches increase set not your hearts vpon them If pouertie oppresse thee cast thy care vpon God for hee careth for thee Wee pray that God will forgiue vs our sinnes as wee forgiue And yet we seeke to take aduantage of euery small iniurie done vnto vs by our neighbour or brother and couet to reuenge it by the extremest violence of force or Law Our hatred sometimes growes so deadly as wee cease not to persecute and prosecute our enemies to death euen by our own death and yet we pray for equall measure at Gods hands And this petition they shall bee sure to haue granted aboue all other For as they craue to be forgiuen as they forgiue they shal be sure as they forgiue not neither shall they bee forgiuen We desire also not to be ledde into temptation And yet som leaue not to seek all occasioÌ„s to fal therinto coueting idle euil lewd lasciuious coÌ„panies hearing reading profane wanton bookes singing and hearing songs of ribaldrie and filthinesse delighting in drunkennesse whoredome pride couetousnesse enuie gluttoâ—ie scurrilitie and all kinde of forbidden wickednesse Is this the holy vse that they make of this most sacred prayer And yet doe they thinke that it is deuotion of such acceptation with God as dischargeth Christian dutie in prayer Surely God heareth these but regardeth them not but by way of condemnation And therfore let all men learne to know God aright in his word to beleeue him faithfully in his promises and to pray vnto him contiâ—ually according to knowledge so as this holy praier began with a desire that God might bee glorified so shall wee to his glorie and our comfort conclude the same And let vs know that as many petitions as are in this most heauenly prayer so many holy heauenly aduertisements instructions they administer vnto vs to liue heauenly for our Sauiour by teaching vs how to pray for so many seuerall blessings doth therein teach vs also how to performe our duties towards God and our neighbours the summe of both the Tables so as in praying vnto God with a faithfull and an vnderstanding heart we cannot but inform our selues in the course of a godly conuersation also thereby CHAP. XXXVI Praier much increaseth diuine knowledge whereby men of meane carnall learning exceede many literat Doctors WHo then among the company of Christians is there that will not be aduised or so backward that will not be stirred vp or so peruerse and peeuish that will not be perswaded to practise this holy duetie considering that it is found by holy experience that the continuall vse of faithfull prayer much encreaseth the knowledge of all other duties tending to the obtayning of our saluation in Christ nay further it is found by experience that faithfull often vse of prayer is a most effectuall meane to increase diuine knowledge such knowledge as some learned and great Doctors notwithstanding their deepest Schoole-learning haue not attained vnto For there is not a little difference betweene humane learning and spirituall knowledge so much difference between carnall deuotion and holy zeale the first may be in a reprobate the secoÌ„d in none but in the child of God The Scribes and Rabbies of the Iewes were great Doctors yet they apprehended not the mysterie of Christ as did the Apostles who receiued not the spirit of the world but the spirit which is of God The spirit which Gods children receiue lifteth vp their spirits vnto God teacheth them heauenly things that we may know the things that are giuen vs of God So that it is not the deepest carnall learning that can search the secret things of God but God reuealeth them vnto the poore and humble by his spirit which searcheth the deepe things of God The naturall man perceiueth not the things of the spirit of God for they are foolishnesse vnto him neither can he know them because they are spiritually discerned TheÌ„ is not the facultie of vnderstanding spirituall things giuen but by grace not by humane vnderstanding bee it neuer so deepe Therefore saith the Apostle Not manie wisemen after the flesh nor many mightie nor many noble are called but God hath chosen the foolish things of the world to confound the wise the weake things of the world to confound the most mightie It followeth theÌ„ thaâ— he that hath the spirit of God knoweth how to performe all spirituall dueties among which none taketh place aboue faithfull prayer which is of that force as it obtaineth all things especially knowledge of things tending to the saluation of the soule the sweetnesse of true prayer none knoweth nor can apprehend but he onely that hath it the carnall man vnderstandeth it not beeing told it Some will say they cannot pray they finde no aptnesse in themselues therunto onely they can say the Lords praier but to say they doe it withâ— that feeling of coÌ„fort that they haue heard some men say they feel they cannot and how to amend it they know not yet are they content to be let alone loth to bee awaked out oâ— their deadly slumber and to die in that most fearefull traunce It is a greeuous sickenesse and a dangerous disease that such men are in it cannot but argue that they haue no true knowledge of God so long as they liue in this obscure yet a kind of voluntary darknesse For it cannot be that a man can heare the word preached Gods promises pronounced and his threats denounced but if there bee any feeling in him hee cannot but apprehend mercie or feare iudgement if neither of these can prouoke him to pray with feeling he is doubtlesse farre gone in a deadly Lethargie and no carnall medicine can cure him nor mortall Physitian heale him he only must doe it that cast out the seuen Diuels out of Marie hee must cast out the diuellish affections out of the man make him wise vnto saluation But if he be like vnto the deafe Adder and stoppe his eares wilfully refusing the relieuing charme there is no help or hope for such a man CHAP. XXXVII Although no man by nature knoweth how to pray none is to despaire for the word heard and prayer vsed teacheth it and increaseth the knowledge of it NO man by nature I coÌ„fesse knoweth how to â—ray as hee ought it is the spirit of God that helpeth our infirmities and maketh request for vs with sighes which cannot be expressed And therefore let no man despaire of beeing enabled There is a seed in all men a
holy and diuine sparke and if a man wilfully quench it not this seed being watered by hearing and reading of the word by faith and prayer may take roote bud and bear fruit howsoeuer weakly in the beginning As an infant at the first quickening in the womb of the mother which time brings to more maturity and perfection and commeth into the world felt and sâ—en so this diuine seed by degrees commeth to be liuely in operation and the small sparke becommeth a flame and in fine enkindleth an admirable weight of zeal For to him that hath to him shall be more giuen and by continuance and practise he shall finde himselfe a new man more and more euerie day furnished with diuine gifts Nothing is perfected the first day that hath growing and increase All spirituall graces haue their beginnings weake and among al the other fruits of the spirit of God none is more excellent more sweet more auailable to saluation then is continuall faithfull prayer which is not the first day in perfection but by little and little it becomes more and more feruent and as it increaseth so draweth it with it a wonderful increase of the knowledge of all things necessarie to saluation So that I may conclude to the comfort of all true Christiansâ— That he that can pray faithfully hath all things both in heauen and earth lacking nothing necessarie for hee hath God and he that cannot nor will endeauour to learne how to pray hath nothing yet that he ought to haue 1. CHRON. 28. 9. The Lord searcheth all harts and vnderstandeth al the imaginations of thoughts If thou seeke him hee will be found of thee but if thou forsake him he will cast thee off for euer FINIS A MORNING PRAIER TO BEE VSED IN PRIVATE FAMILIES O Lord who takest euermore charge of thy people giuing them euer in due time what in thy wisedome thou knowest necessary for them we acknowledg thy great goodnesse toward vs O Lord in deliuering vs this night from dangers and in giuing vs competent reâ—â— Thou hast of thine aboundant mercie raised vs this morning in safetie Looke not wee beseech thee vpon our pollutions the printes whereof through our corruptions we haue left behind vs in our beds Take from vs and from euery one of vs we beseech thee the filthie garmens of sinâ—e shame and confusion wherewith wee were conceiued and borne and cloth vs with thy rightteousnesse and saluation in Iesus Christ. Blesse vs and we shall be blessed teach vs wisedome to choose what is good and to auoid euil and all the occasions of sinning this day Thou Lord hast pleasure in righteousnesse And they are only blessâ—d in whose hearts are thy wayes take away from vs stonie hearts and giue vs heartes of flesh Let our heartes cleaue vnto thee and neuer be estranged from thee for Sathan malitiously goeth about to draw vs from thee by his continuall practises suggestions temptations and raiseth his instruments to intrap vs and snare vs. But bee vnto vs O Lord a strong defence And howsoeuer our Aduersarie indeuoureth to blemish vs and to pollute vs with his inchantments transforme vs wee beseech thee into thy owne Image from glorie to glorie by thy spirit And as thou hast banished the night and darkenesse and giuen vs corporall light So Lord giue vs the light of truth Thou giuest sight to the blind banish our spirituall darknes Thou makest the Lame to goe take from vs all impediments which this day may offer themselues to hinder our found and holy walking before thee in sincere conuersations Thou turnest a barraine wildernes into a fruitfull Land and againe thou makest a fruitful LaÌ„d barrain for the wickednesse of them that dwell therein Make fruitful our barraine heartes in al goodnesse and spiritual graces sow the good seed of liuely faith aud true obedience in vs and water it by thy holy Spirit that wee may bring forth the fruites of a holy and sanctâ—fied life Turne the Wildernes of our profane conueâ—sations into a Garden of godly vertues Thou hast raised vs from the deadnesse of our corporall sleepe this morning breath now into our dull drowsie soules thy sacred spirit that we may be so reuiued and spiritually cheered that wee may with holy and heauenly ioy and comfort betake vs to our corporall businesses giue vs strength of bodie the vse of our limbes senses giue vs vnderstanding hearts to performe our duties diligently faithfully and truly in our callings And let all thinges prosper vnto vs this day that wee shall take in hand for we acknowledg that it is thy goodnesse that hath kept vs this night past for which wee yeeld thee all humble thankes beseeching thee to bee with vs this day guard keep vs whatsoeuer thou hast giuen vs for wee recommend our selues our souâ—es our bodies and goods into thy holy protection keeping this day And remooue from vs Lord that curse that in seeing we shuld not see and in hearing wee should not vnderstand but quicken vs according to thy louing kindnesse that wee may loÌ„g for thy word make it sweet vnto vs by a sanctified desire to heare and a holy zeale to practise this day and euer the testimonies of thy mouth AMEN Our Father c. Lord increase our faith An Euening Prayer for priuat Families MOst gracious merciful euerliuing most louing Lord God wee are heere gathered together before thee to yeeld thee thaÌ„ks for thy goodnesse mercies this day past vouchsafed vnto vs weake and vnworthy of so great a fauour at thy hands by reason of our manifold sins offences committed against thee For by nature Lord we can doe nothing but displease thee By the transgression of the first man Adam wee haue all sinned now by the merits of the second man Christ let vs be made righteous let the perfection of his obedience satisfie for the imperfection of ours Our disobedience hath beene intollerable our rebellions horrible and our seruing of thee this day past punishable The thoughts of our hearts haue been sinfull the wordes of our mouthes deceitfull the workes of our hands hatefull Such and so euill haue we euer been that what we should haue done we haue left vndon what we shold not haue don we haue don it with eagernes greedines and thus profanely haue we passed this day now come to an end O remeÌ„ber not Lord our offences reward vs not according to our euil imaginations mark not what we haue spoken amisse nor punish vs according to our workes this day Create in vs wee beseech thee cleane hearts renew right spirits within vs fill our heads with fountains of teares that we may night day recount bewaile our sinnes in the bitternes of our harts Let this be the last day the last houre the last momeÌ„t of our wilfull offending thy Maiestie and let vs not carrie thine indignation for our sinnes to our beddesâ— but let vs instantly cast off our