The wickednesse of the world is a cause of Prayer the multitude of the wicked and vngodly sinners if Davids q Psal 119 130 eyes gushed out with rivers of water because they transgressed Gods commandement and did not keepe his holy Lawe then thou hast cause to powre foorth thy prayers when thou seest sinners continually offending God 2. When thou perceivest them desirous to defile and destroy thy selfe thou hast reason to beseech GOD to r Act. 2. 40 saue thee from the froward generation 3. When thou seest them walking in the Å¿ Math. 7. 13 broad way and working their owne destructions without remorse of conscience beeing t Ephes 4. 19 past all feeling thou hast cause with pitie and commiseration to pray for their amendement conversion and eternall salvation that their soule u Iob. 33. 30 may bee preserved from the pit and they illuminated in the light of the living that they x Psal 106. 5 may see the felicitie of his chosen and glorie with his inheritance Fifthly y Act. 20. 28 take heede to thy self Consider thy selfe and haue a respect to thy owne safeguard and happinesse if thou feare spirituall deadnesse thou hast cause to beseech GOD to quicken thee according to his loving kindnesse if thou knowest thy selfe to bee z Revel 3. 17 blind and ignorant thou hast reason to entreat God to open a Ephes 5. 18 the eyes of thy vnderstanding and b Psal 146. 8 to giue sight to thee who art blind if thou think thy selfe that thou art weake c Rom. 14. 1 in faith then call vpon GOD to increase the same if thou iudge thy selfe d Iob. 39 37 vile and filthy pray to God to wash e Psal 51.2 thee throughly and to clense thee from all thy iniquitie if thou be prosane poore e Revel 3. 17 naked diseased and in deformitie hast thou not verie great neede to pray for holinesse riches the white raiment of Christs righteousnesse health and that thou mayest ever appeare before the LORD in holie beautie Thou hast iust cause truelie to send vp thy supplications vncâ—ssantly if thou shalt arightly consider of thy danger and jâ—opardie thou remainest in as great danger spiritually as Isaac Daniel and Peter were into bodily The Patriarch Isaac being young was f Genes 22. 9 bound to the Altar vnder him was the wood to bee fire aboue his head the knife of his father to kill him no person was neere him to deliver him without question hee was then praying to God making earnest supplicatioÌ„ But thou by nature art bound and holden by g Prov. 5. 22 the cordes of thy owne sinne vnder thee is that everlasting fire g Isa 66. 24 which never shall bee quenched to torment thee aboue thy head is the sharpe h Ezech. 21. 9 sword of GODS justice ready to kill thee if thou looke about thee there is none neere thee to i Isaiah 63. 5 helpe thee thine owne arme cannot saue thee thou then in such perill hast cause to crye vnto GOD most instantly that it would please his goodnesse to deliver thee And as Daniel when hee was in danger in k Dan. 6. 16 the den of Lyons did pray earnestly vnto GOD by whom hee was preserved and his accusers punished â—o thou who may protest with the Prophet saying l Psal 57. 4 My soule is among Lyons seeing thou art in danger to bee devoured continually hast thou not great cause to pray fervently LORD deliver m Psal 35. 17 my desolate soule from the Lyons which would cruelly destroy mee Though thou art like n Math. 14. 30 Peter walking on the water when hee saw a mightie winde hee was affraid and as hee began to sinke hee cryed Master saue mee thou art now come vnto o Psal 69. 2 deepe waters the streames runne over thee thou art in danger of spirituall drowning thou art sinking in the sea of sinne thou will perish certainly both soule and body vnlesse thou crie and pray tymouslie that thy Master would be pleased to saue thee Sixtly If thou thinke wisely of The world is a cause of payer the worlds vanitie that all in this earth Vanitie p Eccles 1. 2 of vanities sayeth the Preacher vanitie of vanities all is vanitie thou hast occasion to pray earnestly that thou bee not bewitched with the vaine pleasures and allurements of the same that thou loue q Ioh. 2. 15.16 not the world neither the things that are in the world If any man loue the world the loue of the Father is not in him for all that is in the world as the lust of the flesh the lust of the eyes and the pride of the life is not of the Father but of the world which passeth away and destroyeth most fâ—arefully and certainly Thou hast most just cause to craue of GOD that thou be not filthily defiled nor polluted by the filthinesse thereof seing it is pure religion q Iam. 1. 27 and vndefiled before GOD to keepe thy selfe vnspotted of the world And that thou r Philip. 2. 15 may bee blamelesse and pure and the sonne of GOD without rebuke into the middes of a naughtie and crooked nation amongst whom thou mayest shine as a light in the world Lastly The necessitie dignity and vtilitie of prayer and that thou may walke Å¿ Ephes 4. 1 worthie of the vocation wherevnto thou art called may forcibly moue thee to perpetuall practising of this holy duetie OF THE NECESSITIE OF PRAYER The fourtenth Chapter GReat indeede and vnspeakable is the necessitie of Prayer which by some comparisons will clearly appeare and become manifest As the Samaritâ—nes had neede Prayer compared to a bucket of a bucket or some other vessell to draw a Iohn 4. 11 water out of Iaakobs deepe Well so all Christians haue neede of prayer to bring to them the living water of refreshing grace from that b Iohn 13. 1 fountaine odened to the house of David and to the inhabitants of Hierusalem for sinne and for vncleannesse As a ladder is necessare for one that would climâ—e over a wall or that c Math. 5. 30 would assault to take a To an ladder sort so is prayer requisit for every one who desireth to ascend to Heaven by it one will take hold on the true ladder by whom hee may haue accesse to the Father Thirdly They that d Genes 28.12 goe downe to the sea in ships and occupy by great waters doth soone know To an anker how needfull an anker is to a shippe so as needfull is prayer to the soule The most sure anker in the Anchora â—utissima in tempeâ—tatibus fortunae est precatio quae defigitur sursum in Coelo vâ— anchoâ—a figitur deorsum in fundo maris tempests of estate is Prayer which is fixed aboue in Heaven as a materiall anker is cast downward in the ground
pleasure to looke on her he m Genes 23.3 arose from the sight of the corps he made request and gaue money for a place to burie his dead wife from his sight 6 Putrefaction and rottennesse followeth death The bodie will Rettennesse returne to the dust and bee putrified albeit the n Genes 13. 16 Physitian embalmed Ioseph and put him in a chest yet they could not preserue his fraile flesh from putrifying o Exod. 13. 15. for Moses tooke but his bones with him from Egypt 7 A dead body becommeth loathsome and hath an evill smell A evill savour therefore Marke said of Lazarus whom CHRIST p Iohn 11. 39 did raise from the graue LORD hee stinketh already hee hath beene deade foure dayes Yet notwithstanding this naturall death bringeth not wretchednesse but rather happinesse to the bodies of the godly For their bodies being deade shall q Isaiah 57. 2 haue peace and shall rest in their beds for a time They r 2 Cor. 15. 42 43. 44 will be sowne in corruption but raised in incorruption They will bee sowne in dishonour but raised in glory They will bee sowne in weakenesse but raised in power They will be sowne naturall bodies but raised spirituall bodies Now the death of sinne will bring such senselesnesse that albeit the Å¿ Prover 23.35 wicked be striken yet they are not sicke albeit they be beaten yet they know not they haue no feeling nor paine of their misery their heart is dead within them and they are like a stone 2 This death it will bring such heavinesse so that the sinner cannot lift vp his soule to GOD it will be disquieted a Psal 42. 11 and cast downe within him 3 It will bring such weaknesse that one cannot rise inwardly vnlesse hee bee lifted one cannot stand vnlesse hee bee strengthned one cannot goe forward except hee bee borne in GODS bosome one cannot doe good except hee bee helped b Iam. 4. 6 neither resist the Devill or the smallest tentation except c Ephes 6. 13 14.15.16.17 18 he put on the whole armour of GOD. 4 Coldnesse commeth by the death of sinne and no wonder for as a father saith Frigus DEI est cum deserit peccatorem nec vocat Augustin nec aperit sensum nec infundit gratiam GOD leaveth that sinner hee calles not on him neither openeth hee his senses neither infuseth grace Hee remaineth like to the Salamander who as they say walking vpon the fire doth extinguish the same And d Hab. 1. 6 albeit hee cloth himselfe yet shall hee not bee warme 5 By this death of sinne one becommeth abominable and vglie in the eyes of the Almightie The LORD cannot endure to looke vpon such a one If hunger or bodily famine will make the e Lament 4.7 Nazarites who were purer than snow and whyter than milke and rudier than the red pretious stones to haue a visage blacker than a coale and to bee withered like a stocke will not this death bring greater blacknesse and deformitie it will surelie remoue all comelinesse and beautie If DAVID said in regarde of his afflictions hee was become a f Psal 71. 7 monster vnto many surely much more a sinner in respect of his transgressions appeareth a monster in the eyes of the Almightie Hee is g Titus 1. 16 abominable and to every good worke a reprobate 6 By this death a sinner becommeth like h Isaiah 14. 16 a carkase troden vnder foote such a one i Iob 13. 24 consumeth like a rotten thing and as a garment that is moth-eaten hee is corrupt and putrified 7 Yea k Ioel. 2. 20 his stinke shall come vp and his corruption shall ascend and his l Isaiah 34. 3 stinke shall come out of his body and the mountains shall bee melted with his blood But which is worst of all this death of sinne without regeneration bringeth the m Revel 21 8 second death which is eternall death anguish and tribulation Mors prima animam nolentem pellit de corpore Augustinus Mors autem secunda animam nolentem tenet in corpore The first death thrusteth the vnwilling soule out of the body the second death detaineth the vnwilling soule within the body Mors nulla major est quam vbi non moritur mors Idem surelie there is no greater death than when death dieth not This bringeth everlasting misery and perpetuall wretchednesse the aboundaunce of all affliction the want of all consolation Ingressus humanae conditionis miserabilis progressus humanae conversationis culpabilis Hugo de vilitate humanae conditionis egressus humanae dissolution is damnabilis The ingresse of mans condition is miserable the progresse of mans conversation is culpable and the egresse of mans dissolutionis damnable Now contrariwise if thou shall bee quickened with spirituall life thou shalt surely attaine to happinesse and felicitie then thou hast o Revel 20. 6 part in the first resurrection the second death shall haue no power over thee thou are blessed and holy thou shall bee nourished in this life and glorified in the life to come Resurgat in prima resurrectione qui non vult in secunda damnari Let him rise in the first resurrection who in the second would not be condemned 2 Thus thou living the life of grace shall bee nimble light and spirituall discerning al things p 1 Corin. 5. 14 seeking q Coloss 3. 1 those things which are aboue While thou art in nature thou art like an egge heavie and dead Similitudo Zanchii but in and by grace hatched thou art like a birde moving seeking and flying 3 Then the loue of GOD shed r 2 Cor. 5. 14 abroad into thy soule constraining thee to doe thy duetie shall strengthen thee for thy calling Å¿ 2 Cor. 12. 9 His grace shall bee sufficient for thee thou shall bee more strong than Goliah than Milo who with a Sam. 17. 5 stroke of his fist did kill a Cow than Polydamas who trusting to their owne strength died all miserably Franciscus Patricius lib. 2 de institutione reipubl but thou shall liue most happily overcomming the Devill thine adversarie Yea in t Rom. 8. 37 al things through CHRIST thou shall be more than a conquerour u Philip. 4. 13 through him thou shall bee able to doe all things necessarie 4 When thou enjoyeth that spirituall life thou shall be warme with the heate of the holy Spirit and of the x Malach 4. 2 sunne of Righteousnesse which shall arise vnto thee wherewith thou shall bee so inflamed that the extremitie of cold shall never prevaile against thee These fourtie Martyres who that father writteth in the dayes Basilius Magnus in 40 Martyros of cruell Licinius were cast into a pond of water all the night suffering the cold Northerne wind and their bodies being frozen and almost senslesse their soules remaining hotte with the
lawes of regeneration in that l â—â—ch 13. 1 fountaine opened to the house of David for sinne and for vncleannesse Grant LORD that with indeavour and industrie I keepe my selfe pure and holy vnspotted m Iam 1. 27 of this wicked world that I may cast n Rom. 13. 12 away the workes of darknesse and so walke honestlie as in the day continually And seing O LORD like o â—sal 119.176 a Pray for conversion lost sheepe I haue gone astray and wandred farre out of that narrow way seeke thy servant and find mee turne me that I may turne convert p Ierem. 31.18 mee and I shall bee corverted turne mee O most mightie and mercifull GOD from the devill myne adversarie a q Iohn 8. 44 lyar and a murtherer who would deceaue mee and destroy mee to IESUS CHRIST my Saviour and r Ephes 5. 29 husband who will teach mee and glorifie Å¿ Psal 91. 15 mee turne me from t Coloss 3.13 darknesse to thy joyfull light from nature to grace turne mee from the broad u Math. 7. 13 way that leadeth to hell and damnation to the strait way which leadeth to Heaven and salvation turne mee from wickednesse to holynesse from wretchednesse to everlasting happines O my GOD draw x Cant. 1.3 mee after thee knit y Psal 86.11 and vnite my heart inseparablie with thy Majestie teach mee thy wayes to feare thine holy name continually to z Genes 17. 1 walke before thee and with thee consciensciously and be vpright in thy sight continually And for this effect O thou Al-sufficient GOD take a mercifull Pray for Gods good dealing with thine heart dealing with my faultie heart that the same which by nature sinne and Sathan hath locked with Lydias a Act. 16. 14 heart it may bee opened by thee who hath b Revel 3. 7 the key of David Grant that my narrow heart may bee c Isaiah 60. 5 enlarged to receaue within mee the LORD IESUS the King of glory O holy Heavenly Father soften e my hard and obdurâ—d heart with the oyle of grace with the precious blood of my Saviour d Iob. 23. 16 that it may receaue the impression of the image of CHRIST that I d 2 Cor. 3. 18 may bee changed into the same image from glory to glory Bow my stiffe e Ezech. 2 4 heart Encline it f Psal 119. 36 to thy testimonies and not to covetousnesse O LORD giue mee a wise and vnderstanding g 1 King 2. 9 heart that I may discerne betweene good and bad O LORD vouchsafe vpon mee an honest h Luke 8 15 and good heart that I may heare thy Word keepe it and bring foorth fruite with patience and O my GOD I most willingly giue i Prover 23 26 mine heart to thy Majestie requiring the same from mee beseeching thy goodnesse to take such full possession and governement of my heart that thou may k Rom. 9. 23 declare the riches of thy glory vpon mee a vessell of mercie that I may be most certainly perswaded a chosen l Act. â— 15 vessell appointed for honour and everlasting happinesse O my blessed Creator assure Pray for the grouth of all good mee that I am thine owne m 1 Cor. 3. 9 husbandry Grant that I may bee as good n Math. 13. 8 ground to receaue the good seede of godlinesse and pietiâ— and to bring foorth fruite aboundantly that I may grow o 2 Pet. 3. 18 in grace and in the knowledge of IESVS CHRIST my LORD and Saviour O LORD helpe p Mark 9. 24 my vnbeliefe and encrease my faith my loue patience zeale feare hope courage and all Christian vertues make my good â—orkes q Revel 2. 19 to be moe at the last than at the first O my most mercifull Fatherâ— Pray for the Lords presence Teach r Psal 27. 11 mee thy way and leade mee in a right path Forsake Å¿ Psal 38. 21 me not O LORD bee not far from mee my GOD Thou t Psal 27. 9 art my succour leaue mee not neither forsake mee O GOD of my salvation Though my father and my mother should forsake mee yet thou O LORD will gather mee vp Though u Psal 38. 10 the Light of mine eyes bee not myne owne my sight will faile mee my senses will departe from mee my soule will be separate from my body yet abide thou with mee continually O gracious GOD I most humbly intreate thy Majestie giue mee x Rom. 1. 24 not vp to my hearts lusts nor vile affections for that I will bee but a lost creature and of all most wretched and miserable But O LORD of thy vnspeakable Pray for God his blessing kindnesse and endlesse mercie vouchsafe thy Heavenly and spirituall blessings vpon mee O GOD blesse mee with the blessing of election that thou mayest chuse mee y Psal 65. 4 and cause mee to come to thee that I may be satisfied with the pleasures of thine holy Temple Blesse mee with the blessing of effectuall vocation that thou mayest call mee inwardly and powerfully to thee that I may answere and obey thy blessed calling and say heere z Genes 22 â— am I readie to doe thine holy will Blesse mee O LORD with the blessing of true sanctification that I may bee holy a Levit. 11. 24 as thou my GOD is most holy that I may keepe b Isaiah 56. 2 judgement and doe justice and restraine my hand from doing any evill Blesse mee with the blessing of spirituall joy and consolation that I may ever rejoyce c Psal 40. 4 in thee my LORD and walke in the light of thy countenance Blesse mee O my GOD with a setled purpose and resolution to serue thee continually that I may determine d Psal 119. 57 to keepe thy Words constantly Blesse mee with the blessing of true repentance through all my lyfe that I may e Revel 20. 6 haue parte in the first resurrection that the second death haue no power to hurt me Blesse mee with an happie end that I may die f Revel 14. 13 in the LORD and receaue the blessing of glory and inherite g Math. 25.34 the Kingdome prepared from all eternity As also O LORD I most humbly beseech thy goodnesse to blesse me with thine owne selfe to bee h Psal 16. 5 my lot and portion to bee the GOD i Psal 27. 9 of my salvation For whom k Psal 73. 25 haue I in Heaven but thee and I haue desired none in earth with thee Grant O gratious GOD that as l Psalm 42. 1 the Hart brayeth for the rivers of waters so my soule may pant after thee the living GOD vntill thou come to be favourable vnto me Blesse mee with CHRIST IESUS that he may be my m Heb. 7. 2 King governing mee my n Math. 1. 21
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—
not the soule of thy turtle doue vnto beastes Surely thou must fight against Lyons cruell men like Nero against foxes craftie men like Herod against bulles strong men as that Egyptian whom Benaiah slew a man of great stature and strength and against l â— Sam. 23.21 dogs shamelesse and impudent men like Doeg yea against subtile serpents false flattering and betraying men as Ahitophell This is an hard matter but also honourable for as faith an holy Father Milites suos CHRISTVS August reges appellat CHRIST calleth his souldiers Kings and will giue to them an everlasting Kingdome But if thou say I find worldlings to bee my friends and not my foes I hope to get good and favour by them I answere The In Carrinensi Hispaniae agro â—ons est aurei coloris omnes ostendens pisces nihil extra illam aquaÌ„ à caeteris differentes Plinius natur hist lib. 2. cap. 103 wicked of the world are like the fish of that river which is in the countrey Carrinensus in Spaine they appeare to be like gold in the water but taking them in thy hand thou will perceaue them neither in nature or colour to be any wayes discrepant from other fifties So the vngodly will seeme not to fight against thee but to favour thee not hurtfull but profitable to thee yet looke to them narrowly and bring them to the touch of trueth and veritie thou shall confesse all is not gold that glistereth thou shall trie at length that they are false friends ever hurting thee and fighting against thee Yet if thou affirme I haue sensible proofâ— of the contrarie that I smell and taste sweenesse in them I answere that this world is like a Paâ—ther that carrieth with him a sweete sent but an vgly face â—linâ—natur hist lib. â— cap. 17 the one entycing beastes to sollow him the other affrighting them from him therefore craftilie hee hides his head till assuredly the prey bee in his power to destroy the same So this world will show foorth a faire colour and giue a pleasant tast and smell at the beginning and allureth many to follow to embrace the same but it hideth the end thereof which is deceaving and destroying for the whole m Iohn 5. 1â— world lyeth in wickednesse and therefore fighteth against vs to bring vs to death and wretchednesse vnlesse wee bee helped by IESUS CHRIST who sayeth to his diâ—ciples Be n Iohn 16. 22 of good comfort I haue overcome the world Secondly How hard is it to fight against thine owne filthy and faultie flesh thy corruptions sinnes and terrible transgressions these are the o Exod. 17. 8 Amalekits hindring thee in the way to Heavenly Canaan These p 1 Sam. 11. 1 are the Ammonits besciging thee who will agree with thee vpon no other condition but to thrust out thy right eye to bring shame and paine vpon thee These are the Cananits q Iosh 23. 13 a snare and destruction vnto thee a whippe to thy side and a thorne in thine eyes These are like the governours of r 1 Sam 23. 12 Keilah traitours to David readie to betray thee and to delyverthee to the devill thine enemiâ— These thy sinnes are as the Å¿ Rev. 9.7.8.10 locusts like horses prepared for the battell they promise honour and victorie but will giue shame and miserie for they haue on their heads as it were crownes like vnto gold they promise friendshippe and favour their faces beeing like vnto men they promise profite and pleasure for they haue haire as the haire of women but yet bee not deceived looke and consider their teeth and their tailes their teeth are as the teeth of lyons to devoure thee their tailes are like a Scorpions to sting thee and to annoy thee Thou must striue against them at all times but chiefly at prayer for then they will striue to separate t Isaiah 59. 2 you betweene you and your GOD to blind-solde thee to cast thee into the pit of eternall perdition Thirdly as when u Zech. 2. 1 Iehoshua stood before the Angell of the LORD Satan stood at his right hand to resist him so when the devoute Christian shall x Psal 42. 2 come and appeare in the presence of GOD the devill wiâ—l drawe neere to molest and fight against him But it was more easie for young David y 1 Sam. 17. 3â— to overcâ—me Goliah albeit others as Saul said hee was not able who was but young to goe against a strong man of warre than it is to a Christian by himselfe to foyle Satan and put him to flight who never ceaseth sed Gregori lib. 18 moral viventem accendit ad vitia morientem trabit ad tormenta while one liveth hee stirreth him to vice when hee dieth hee draweth him to torment Fourthly which without doubt is yet more difficiâ—e in prayer thou must wrestle with GOD himselfe as did z Gen. 32. 24 Israel so must all true Israelites thou must a Hos 12. 4 haue power over the Angell by weeping and praying Now consider I beseech thee if there be betweene such parties any appearance of equalitie What is maâ— fraile flesh a b Isaiah 41. 14 weake wâ—rme a c Nehem 13 17 sillie grassehopper a fading flowre a decaying dreame d Psal 90. 5 grasse from â—ithering dry stubble light e Psal 1. 4 chaffe which the wind driveth away Againe â—he other partie is GOD Almighâ—ie who f Amos 5. 9. 6 buildeth his spheres in the Heavens and hath laid the foundations of his globe of elements in the earth whose g Psal 29.47.8 voice is mightiâ— and glorious that divideth the slammes of fire and maketh the wildernesse to tremble the h Iob 29. 11 pillars of Heaven quake at his reproofe i Iob. 9. 7 the Sea by his power is made calme and hee smiteth the pride thereof yea hee commandeth the Sunne and it riseth hee closeth vp the starres as vnder a signet Behold all k Isa 40. 15 nations before him are as a drop of a bucket and are counted as the dust of ballance they are as nothing and they esteemed of him lâ—sse than nothing even vanitie â—et thou who art so filthy aâ—d weaâ—e by nature must striue and wrestle with the Almightie by l Heb. 5. 7 prayer and supplication by strong crying and teares and so only thâ—u must fight while thou get the viâ—torie and prevâ—ile with thâ— Crâ—ator and m Rom. 8. 37 in all these things thou will bee more than a conquâ—rour through him who loveth thee so plentifully freely and continuallie But seventhly thou shall finde it most painfull and laborious to gaine such a notable and comfortable victorie for nothwithstanding of all thy travailes and turmoyle GOD n 1 Cor. 15.57 himselfe must giue the victorie through Iesus Christ thou must o Iohn 5.4 bee borne of GOD if thou purchase victorie to overcome the world and
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
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
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
sonne when she receiued Samuel with thankfulnesse shee acknowledged the same and loued Samuel and praised GOD the giuer in her notable i 1. Sam. 2. 1 song Thirdly The LORD will delay thy petitions that thou may keepe his benefites with great care and watchfulnesse An Ancient sheweth the reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basilius in Asceti◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All which one possesseth with great travell and industrie he studieth to keepe the same diligently Fourthly For tryall of thy faith hope loue patience and constancie Thus holy IOB was exercised when seriously and continually hee had prayed Lastly For imitation that thou mayest bee content to follow other holy Saincts Did not David pray many tymes to bee delivered from the furie of Saul persecuting him Did not k 1 King 18.43 Helias send his seruant seven tymes to looke toward the way of the sea while raine did come vpon the earth Did not St Paul l 2 Cor. 12. 8 thrise beseech the LORD that the messenger of Sathan buffeting him might depart from him GOD delayeth thy petitions that thou mayed be well content to follow his best beloved servants Yet thou mayest be perswaded of this saying of the Father Deus quod concâ—ssurus est si differt non August aâ—fert quod promisit est fixum fallere non potest habet vnde faciat GOD which hee is to grant if hee delay it hee will not take it away it is sure which hee hath promised hee cannot deceine hee hath whereof hee may doe Againe If the LORD shall deny the requestes of his owne servants and giue them a refuâ—all then they may bee assured that their prayer is neither agreeable to his holy will and good pleasure nor yet profitable to themselves for their eternall salvation and so it is a great benefite and a good dâ—â—d done by GOD to them when things hurtfull are refused If a young ignorant babe would desire of his father a sharpe knife that would wound him or an hote candle that would burne him yet his loving and wise father would not giue the same that would bring hurt and paine to him Wee as Similit ignorant babes often aske of GOD things which wee suppose to be pleasant and profitable But our wiâ—e and loving Father m Psal 103. 3 having great compassion on vs knowing that they would be noysome and pernitious to vs in wisdome and mercie denyeth the same According to the judgement of an Ancient these are the causes wherefore thy requests are not ever granted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basilius in Asâ—etic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Often thou will say I haue asked and haue not obteined it is of trueth because thou hast prayed wickedly or insufficiently or inconstantlie or vnprofitablie which were not expedient for thee And surely it is of veritie Deus dabit quod petimus aut quod Benharelus Serm. 5. in quadrag nâ—verit esse vtilius GOD will giue vs these things which we seeke or which hee knoweth to be more profitable for vs. An other Ancient sayeth Saepè multos DEVS Isidorus lib. 3. de summo bono non exaudit ad voluntatem vt exaudiat ad salutem Often tymes the LORD heareth many not according to their will that he may heare them to their salvation Againe it is said Malâ— vsurus August eo quod vult accipere DEO potius miserante non accipit who is to vse wickedly that which he would haue he receaveth it not GOD rather having pitie vpon him And therefore think never that thy earnest prayers shall lack force and be fruitlesse albeit the LORD condiscend not to grant thy earthly petition yet trie and n Mal. 3. 10 proue thy GOD who will open the windowes of heaven vnto thee powre thee out a blessing without measure A Christian Poet writeth verie pertinently for this purpose in these most worthie verses Cùm DEVS effectum precibus non praestat iniquis Multum concedit quod nocitura negat Prosper Errantes voto non vult delinquere facto Iratus sineret quod prohibet placidus Discat felici supplex gaudere repulso Incipiatque animo pellere quod voluit That is When GOD giveth not an effect to thy wrongfull prayers he granteth muâ—h because he denyeth hurtfull things He willeth not these who goe astray in there wish to doe a fault by fact being aâ—gry he would suffer which being pacified he prohibiteth Let the supplicant learne to rejoyce by an happie refusall and let him beginne to put out of mynd which hee desired Thus of the force of prayer let vs consider of some necessarie circumstances OF THE CIRCVMSTANCES OF PRAYER The eightenth Chapter COncerning some circumstances of prayer we will speake of soure namely of the Circumstances of persons persons place tyme and gesture First Persons praying comfortably are the members of the bodie of CHRIST his holy a Heb. 3. 1 bretheren partakers of that Heavenly vocation Saints b 1 Cor. 1. 2 by calling who are vnder the covenant of grace with whom GOD c Ezech. 37.26 maketh an everlasting covenant of peace in whom d Rom. 8. 11 the spirit of the LORD dwelleth for e Rom. 8. 26 whom the spirit it selfe maketh request with sighes which can not bee expressed the chosen of the Church militant chiâ—fly in time of their trouble and â—ffâ—ction they will f Hos 5. 15 seeke then the LORD diligently with humâ—itie and with devotion â—n trouble g Isaiah 26. 16 they will visite GOD they will powre out a prayer when his chastning is vpon them The Godly 〈◊〉 can pray aâ—ghtly but the wicked vnâ—aithfulâ— and reprobatâ—s without h Ephes 2. 12 CHRIST alâ—ants from the commoun-wealth of Israell strangers from the covenants of promise which haue no hope Atheists in this world false Hypocrites what ever bee their profâ—ssion if they be of vngodly conversation howsoever they doe appeare to bee honourable wealthie or happie yet they can not pray to GOD duetifully neither praise his holy Name worthily Secondly Thou i Math. 4. 10 shall worshippe the LORD thy GOD and him ONELY thou shall serue Call vpon k Psal 50. 1â— mee saith the LORD in the day of thy trouble so will I delyver thee and thou shall glorifie mee The Almightie GOD who is alsufficient is onely to bee adored and invocated It thou knowest any of such knowledge and wisedome of such strength and perfection of of such loue and affection of such mercie and compassion of such trueth and fidelitie of such rememberance of such presence of such stedâ—astnesse and constancie then thou mayest call vpon him conscientiously Now most sure it is That l 1 Tim. 1. 17 GOD is only wise he knoweth m Psal 139.2 thy sitting and thy rysing all thy necessiâ—ies hee vnderstandeth thy thoughts a farre off Secondly GOD is Omnipotent most strong his n Math. 6. 15 is the
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
14. 1. 4 The foole who hath said in his heart there is no GOD can not call vpon GOD but doeth abominable workes who continueth in foolishnesse and wickednesse doeth not pray fervently but shall come to wretchednesse and miâ—erie Secondly Holynesse and sanctification Sanctification is a most sure note and charecter of one that frequently giveth himselfe to earnest prayer and invocation For as Moses d Exod. 34.25 his face did shine bright when hee was conversant with GOD fourtie dayes vpon the mount so a devote Christian oftentymes conferring with GOD by prayer and earnest meditation will surely bee endued with holinesse and sanctification His e Math. 5. 16 light shall so shine before men that they may see his good workes and glorifie their Father in Heaven If one with Ahab f 1 King 16.33 shall proceede to provocke the LORD or leudnesse of life or continue to bee a profane g Heb. 11. 16 person as Esau hee vseth not the exercise of true prayer and invocation Thirdly Humilitie and submission is a sure signe of prayer Humilitie and supplication For h Isaiah 57. 15 GOD who is high and excellent and that inhabiteth eternitie who dwelleth in the high and holy place hee dwelleth also with him who is of a contrite and humble spirit to giue life light humilitie and all good blessings Abraham praying to the LORD was humble and called himselfe but dust i Genes 18. 27 and ashes All who are proude in heart are abomination to the LORD they are farre from GOD their â—ride k Prover 16.18 goeth before their destruâ—â—â—n Fourthly Mercie and compassion is an evident of prayer if thou Mercie hast gotten mercy from GOD thou will bee pittifull to thy brethren And there l â—am 2.13 shall bee judgement mercilesse to him who sheweth no mercie nor compassion Lastly Thou shall haue some Comfort joy and consolation in tyme of trouble and affliction David who did delight in prayer when m 1 Sam. 30 hee was in great sorrow his people intending to stone him yet David comforted himselfe in the LORD his GOD. In the last dayes when GOD will shew wonders in Heaven aboue Act. 2. 19. and tokens in the earth beneath blood and fire and vapour of smoake The Sunne being turned into darknesse and the Moone in blood It shall be that whosoever shall call vpon the Name of the LORD shall bee saved FINIS Faults escaped PAge 4. Line 6. qua reade quâ— pag 5. lin 24. he reâ—â— but. pag 7 lin 24 committed reade concealed ibid. 〈◊〉 conteined reade continued pag. 7. lin 27. it lacketh appearance pag. 8. lin 1. her reade his pag. 9 lin 20 Sara reade Saul pag. 10 lin 25. it reade the rich Crowes reade Cranes pag. 25. lin 17. his it lacketh God pag. 27. lin 15. when reade whom pag. 27. lin 27. trespassion reade transgression pag 28. lin 9. our reade thy pag. 37. lin 20. Christian reade chieftaine pag. 38. lin 5. thou reade they pag. 73. lin 21. proved reade reproved pag 79 lin 14. ouâ— reade my pag. 107. lin 6. Spargastes reade Spargapises pag. 109 lin 15. swore reade snore pag 115. lin 24 delight reaâ—â— delt pag. 116. lin 13. godly reade bodily pag. 122 lin 〈◊〉 their reade these ibid. lin 20 all reade as pag. 123. lin 14. discerdia reade discrimina pag. 144. lin 1. worthie reade worldlie p. 164. l. 2. promises reade premisses p. 165 l. 1â— convert reade convoy p. 1â—7 l. 22 that reade thankes p. 196. l. 25. lawes reade lawer p. 207 l. 10. giveth reade getteth p. 208 l. 12. prayed reade served p 234. l 25. enteating reade entraitted p. 240. l. 17. sinne reade shame p 259 l 5. behoved reade behaved p. 288. l. 25. saith reade with p. 290. l. 1. Attolus reade Attalus p. 309. l. 23. scarcely reade scarcetie p. 353. l. 25. boldly reade bodily p. 354. l 3. taking reade laking p. 433. l. 10. repulso reade repulsa p. 443. l. 9. Autrum reade Antiuâ—