them that are defiled and unbeleeving Titus 1. 15. So that wee may bee true Israelites men having power to prevaile with God and men Genesis 32. 28. by effectuall and forcible because fervent and faithfull prayers Iames 5. 17. So that we may not only comfortably combate with but also couragiously conquer 1. Our guilefull and fraudulent flesh purifying our hearts by faith Act. 15. 9. 2. The insinuating inchantments and insolent injuries of this wicked world oppâ—sing by faith against this world the world to come namely against its scornefull scofs and contumelies the reall irreversable and inutterable tortures of hell and against its inveigling inticements and inamouring charmes the solid and substantiall incredible and incomprehensible joyes of heaven Prising and esteeming by faith all the dunghill drosse and gliâ—tering glozes of this bewitching world not as they seeme to be but as they are in truth They being but dung and drosse in comparison of Christ although they appeare beautifull like the not beneficiall dustie fruit of Sodome or like the glittering golden yet not nourishing loaves of Caligula Thus by our faith we may overcome the world 1 Ioh. 5. 4. And bee able to quench all the fiery darts of the wicked Ephes 6. 16. The Divels temptations with which he fighteth against us either by himselfe or in our motions and concupiscence or by wicked men which are his instruments are Darts so called because they pierce entring into the heart and soule and are dangerous making great and grievous wounds leading to damnation and Fiâ—rie so called because they enflame and set on fire These fiery darts the Divell and his souldiours shoote What makes the abominable adulterer wicked curser prodigious swearer lewd lyer prophaner of the Lords day divers others of the like ranke to heare much and yet are nothing touched Sathan hath stroke them dead with his darts What makes many run after sin as if they were mad They are set on fire by the Divell The danger therefore being so great take we the shield of faith to protect and safeguard us from Satans temptations that they annoy us not And to quench and cure the harme and hurt those fiery dartâ— have done if they doe pierce and wound our soules SECT 6. The Christian souldiers helmet Their helmet how differenced from faith and counterfeit hope motives to get and use it c. THe fift piece of this armour is the helmet of salvation or Hope 1 Thess 5. 8. which is a constant desire of the promised happinesse and a cheerefull expectation of the same This helmet hope is so like the shield of faith that they are often put one for the other 1 Pet. 1. 5. yea they worke alike and have many like properties priviledges and prerogatives For we are saved by faith Eph. 2. 8. And by hope Rom. 8. 24. Faith purifieth the heart Act. 15. 9. And hope purifieth the heart 1 Ioh. 3. 3. Faith gives full assurance Heb. 10. 22. And hope gives full assurance Heb. 6. 11. Faith makes patient Isa 28. 16. And hope doth the same Rom. 8. 25. Yet is it a grace different and distinct from and necessary and needfull to be added to faith to uphold and cherish the same Faith beleeveth the truth of Gods Word and imbraceth Gods promises as true Hope ascertaineth and assureth the performance thereof in due time Faith is the assurance of Godâ— precious promises Hope patiently abides the Lords leisure expecting and looking for the same Faith puts us in minde and tels us there is a heaven and crowne of glory Hope alwaies lookes to receive and enjoy them Faith tels us and assures us there are such and such things Hope perswades us they shall be ours Without faith we cannot beleeve the truth of Gods promises Without hope we cannot appropriate and apply the comforts thereof By faith in the promises of God we are strengthened By hope in the goodnes of God we are comforted in our afflictions Faith is of things past present and to come Hope onely of things to come Faith is of good and evill Hope onely of good things Faith is the cause of hope therefore first as the mother of hopâ— Rom. 5. 2. 1 Thess 1. 5. Heb. 11. 1. As by faith the antient Patriarks were assured that Christ should come So by hope they looked for him and said come Faith saith S. Chrisostome doth begin glory Hope doth by Chrâ—â— Tom â— cap. â—e fiâ—e 〈…〉 〈…〉 Câ—artâ—ate supporting finish it Faith layeth the foundation Hope doth build up the man Faith gives the beginning Hope doth leade a Christian to the top or end Faith doth begin the entrance of credulity Hope doth practise to the perfection of vertue Faith doth beleeve what is promised Hope now beholdeth that which it hopeth And to conclude out of this place of Saint Paul we may see Faith is the shield above all to be taken Hope is the helmet to be added thereunto First what and if Satan armeth his souldiers with a certaine kind of hope of salvatioâ— perswading them to fin under hope of repentance ascertaining them that without all doubt they shall go to hâ—aven although they live licentiously wickedly wallow in the most dreadfull damnable deeds of darknes Little considering that this their hope is but a deceitfull deluding mockery of the divel a vaine hope for the hope of the hypocrites of those that forget God shall be cut off thir trust like the spidâ—rs web They shall leane upon their house but it shall not stand they shall hold it fast but it shall not endure Iob 8. 13. c. Secondly whaâ— and if the most silly and foolish sort of men the most senselesse and sottish worldlings and the most sinfull and sensuall soâ—s of Belial think it the easiest matter of a thousand to have a good hope Little considering that it is a very hard and difficult thing to have a true and saving hope in God Witnesse Davids fervent and frequent forcing himselfe to hope in God and fortifying himselfe against the contrary Ps 42. 2 5 6. 43. 5. Witnesse the many letâ— and impediments which as obstacleâ— hinder and keepe many and many men from sound and saving hope namely Satans slie and subtill guilefull deceipts and falsehoods the thwart and froward condition of the flesh hating purity without which no true hope 1 Ioh. 3. 3. Witnesse the many selfe-seducing deceits grounded upon vaine groundlesse false hopes wherby every man almost although never so sensuall sinfull hopes to be saved Isa 57. 10 Thou art wearied in the greatnes of thy way yet saidst thou not There is no hope Although all such whâ— are without Christ being aliens from the common-wealth of Israel and strangers from the covenant of promise have no hope Eph. 2. 12. And onely those who have grace have good hope 2 Thess 2. 16. Thirdly What and if many delight and please flatter and foole themselves with unsound and unsetled hopes grounding their hope
without him we can do nothing Ioh. 15. 5. 3. Faith fortifieth against fearefull faint-heartednesse Mar. 4. 40. For this certifieth the Christian soule that God is graciously present with him the assurance whereof makes a man to feare no evill although he walke through the valley of the shadow of death Psalme 23. 4. This assureth a Saint that all things are at his Fathers disposing and that the consideration of Gods particular prudent providence extending to haires and sparrowes should embolden animate and encourage him he being of more worth than many sparrowes Matth. 10. 28 29 30 31. This doth appropriate and apply the sure and certaine the sweet and speciall promises in Gods Booke to the true believer All which are as so many propâ— and pillars to sustaine and support as so many radicall and reall refreshings to recreate and ravish and as so many effectuall inforcements to make valiant and victorious a true believer 4. Necessity is laid upon us by Gods commandement 1 Cor. 16. 13. Although we must not do good works enjoyned to procure praise with men Matth. 6. Yet we may and must resist and repell what in us lieth opprobrious reproach procure and preserve renowne and favour with God and men Prov. 5. 9. 6 33. 1 Thess 4. 4. Consider cordially that Christian prowesse is not onely enjoyned but doth also inable us Christian souldiers in the sight of God and good men 5. Experience adds expertnesse and efficacy to all and every performance for as they who never attempted action of importance take such things in hand faintly and fearefully so those who are much experienced in exploits of danger and difficulty enterprise the same more exactly effectually and valiantly David by his experience of former mercies in combating with and conquering the lion and the beare was inabled with comfort and confidence to encounter the puissant and unmatchable Philistine 1 Sam. 17. 34. Paul by experience of former favours was fortified and made invincible against succeeding assaults 2 Tim. 4. 17 18. I was delivered out of the mouth of the Lion and the Lord shall deliver me from every evill worke 2 Cor. 1. 10. The Lord delivered us from so great a death and doth deliver in whom we trust that he will yet deliver Rom. 8. 35. 37 38 39. After his rehearsall of particular bitter calamities which fight against believers Namely 1. Terrible tribulation which wringeth and vexeth 2. Distressefull anguish perplexing the mind so that the distressed knowes not what to do 3. Persecution or extreame violence offred to goods person life or good name 4. Famine or want of victuals to sustaine life 5. Nakednesse or want of clothing to cover and defend the body from cold 6. Perill or dangerous distresses which put men in perill and jeopardie 7. Sword or barbarous savage bloud-shed He doth comfort and encourage the faithfull against these terrible things affirming Ver. 37. that in all these we are more than conquerers from whence he concludeth and upon that blessed experience he groundeth that comfortable and couragious perswasion That neither life nor death nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Iesus our Lord. And therefore the same Angelicall Apostle Rom. 5. 4. doth ascertaine us that experience worketh hope or true beleevers do gaine much heart and more confidence in Gods goodnesse for hereafter that he will strengthen and deliver them by their former triall and experience Yea the eloquent Oratour Cicero Tusc quaest lib. 2. Ethic. l. 3. c. 8. telleth us that an unskilfull souldier in comparison of one experienced is as one unarmed to another armed And Aristotle the Prince of Philosophers furnisheth me with two causes why experience doth adde valour in warfare to military men The one because souldiers exercised and acquainted with the fleights and subtilties of enemies regard not but reject and contemne their crafty and deceitfull wiles wherewith they are wont to daunt and dismay appale and affright causelesly there being no dread of danger in vaine affrightments men unexperienced The other because the experienced souldier can best and most advantagiously handle and manage their weapons are best acquainted with danger and how to dismay and destroy their enemies Record register and keepe in remembrance our sinnes and sufferings for the same our miseries and Gods mercies past 1. The remembrance of our sinnes past 1. Is a meanes to humble us shewing us our vilenesse Psal 38. 3 4. 2. To make us more thankfull 1 Tim. 1. 22 23. 3. To cause us more to love Christ Luke 7. 47. 4. To make us pray more feelingly and fervently Psal 50. 5. To spend the time to come more diligently for mispending the time past 1 Cor. 11. 5. 12. 11. 6 To make us more compassionate to others in pitying their condition praying for them helping to free them from Satans slavery Gal. 6. 1. 7. To renew our repentance Zach. 12. 10. 2. The remembrance of Gods afflictions and chastisements 1. Is a meanes to make us mercifull and compassionate towards others in distresses Exod. 22. 21. 2. To make us more thankfull to God who hath delivered us from them 3. To make us more earnest and instant in prayer Psalme 42. 4. To make us loath and dislike sinne more the cause of so many scourges 5. To make us more confident in God 6. And to make us remember our promises made in our distresses and stirre us up to performe them 3. The remembrance of Gods mercies and goodnesse 1. Is a meanes to stirre up in us thankfulnesse Psalme 63. 5 6. 2. To make us more obedient 3. And more confident for the time to come By the remembrance of these our sinnes and sufferings and Gods mercies 1. We shall gain experience of our cursed corruptions and the pernicious perversnesse of our nature as also of our weaknesse how unable we are to beare and how apt to faint under burdens Psal 116. 11. which will humble our vaine aspiring imaginations as also of our love to God of our faith and trust in God of our meekenesse and gentlenesse towards men of our patience fortitude courage and other graces which will corroborate and confirme us 2. We shall gaine experience as of the spightfull hatred of profane Belials towards us and of the unconstant and unstable minds of indifferent neutrals and of the rottennesse of their fained friendship which will make us more vigilant So of the sound and substantiall love of Gods peculiar people manifested to us by their counsels prayers and other like duties which will make us more valiant 3. We shall gaine experience not onely of Satans malice and subtilty intempting and seeking to hurt and destroy us which may affright us but also of his unablenesse to harme them whom God will preserve and of his subjection to our good God being at his beck for the measure
semblance and shew If not in practice yet in profession For as all inferiour bodies are ruled by the Moone all the Starres are lightened or darkened by the Sun all celestiall bodies caried as the first mover so subjects generally as their Princes As the rivers tast of their fountaines or springs so people of their Princes properties As members are ruled by their head so people by their Princes As children by their parents as servants by their masters Scilicet vulgus manant exempla regentum so subjects by their Soveraignes Such as is the Prince such will the people be is an ancient saying a Tales solentesse in Republica cives quales sunt principes Plato in Epist Citizens are wont to be such in the common-wealth as are their Princes saith Plato b Solent plerunque homines vitam princâ—pis intueri Herodian Men for the most part do usually looke upon the conversation of their Prince saith Herodian c Regis ad exemplum totus componitur orâ—is Claudian The whole world is disposed to the example of Kings saith Claudian It is therfore more than needfull of extraordinary waight and moment and of urgent necessity that we should pray for Kings and all in authority over us 1. Not onely if they were vile and wicked Gen. 20. 7 17. 47. 7. Exod. 8. 30. 1 Sam. 16. 1. Dan. 6. 21. 1 Tim. 2. 1 2. 2. But also that we should powre out our hearts and soules unto the Lord that we should be constant continuall and importunate petitioners at the throne of grace for our godly kings and governours Ios 1. 17. 1 Kin. 1. 3. Psal 20. 1. 72. 1 15. and that fervently instantly with zeal and earnestnes for even the strongest the wisest wealthiest and most godly Princes and Rulers have need of their peoples prayers for the safety of their persons soules and bodies as also for the good successe of their government Psal 72. 1 15. 118. 25. What and if therefore not onely diverse deboist and licentious riotous and tosse-pot swinish drunkards who oft times drinke their wit out of their heads their health out of their bodies and God out of their soules had rather drinke day after day and night after night a whole moneth together the Kings Majesties health than pray in fervency and privacy one houre for the same But also many more moderate men deem it true devotion to drinke hourely and openly beyond excesse for the Kings health and welfare and a part of precisenesse to make a conscience of praying constantly and privately for the same and therefore they for their parts make drinking of healths a principall part of their devotion and piety towards higher Powers and to go in lieu of their prayers in private for them thinking they have manifested more really and truly their love piety service and duty unto them and done them more and reall good honour and service in carousing and quaffing of their healths than if they had prayed for them As if great men had more need of healthings than of prayers or as if healths were the best prayers they could put up for them or the best and most acceptable sacrifices they could offer up to God in their behalfe When as in truth although many vilifie and upbraid deforme and deride scorne and scoffe at disparage and disgrace all such who will not roare and revell quaffe and carouse play the good fellowes in the worlds language and health it they being reformed and reclaimed from their drunken courses and company taunting and taxing them of unmannerly unsociablenesse singular stoicisme and surlinesse disdainfull and discontented discourtesie and degenerousnesse proud and pragmaticall peevishnesse rusticall rudenesse coy and uncomplementall clownishnesse humourous and scrupulous perversnesse of factious indiscreet over-scrupulous precisenesse these heathenish healths are but the panders bawds and attendants to intemperance excesse and drunkennesse These were a part of the Divels homage sacrifice and service at the first and had him for their Authour as saith S. Augustine and S. Basil I intreat you saith S. Augustine and adjure you by the Aug. de Tempore Serm. 231. dreadfull day of judgement that you would banish when you feast together that filthy custome of drinking by which in a large measure without measure three by three willing or unwilling are wont to drinke as being the poyson of the Divell for that unhappy custome doth yet remaine as a relique of Pagans and whosoever shall practise this at his owne or other mens feasts let him not doubt but he hath sacrificed to the Divell S. Basil also in his Sermon against surfeiting and drunkennesse shewing the drunken healths and rounds which were in use among the pot-companions of his times not much differing from ours saith a little before They have the Divell the authour of that law and sinne the reward of the victory These are condemned and long since cryed downe by the ancient Fathers and others Augustine Basil Ambrose and others S. Ambrose the corrupt cursed and common custome of swaggering Belials in their hellish humours Let us drinke to the health of the Emperour say Amb. cap. 17. de Helia Jejunie they and whosoever pledgeth not his health let him bee guilty of devotion A fantasie of pious devotion Let us drinke for the health of the armies the prowesse of the Earles for the health of children c. These are such an indignity to good and holy men that they desire not to have others drinke or pledge their healths For as Saint Augustine saith None can offer Aug. Serm. 23. de Tempore a greater indignity to the holy Angels and holy men than they who by drinking in their names doe assay to kill their soules For in so doing they do make such the patrons causes and occasions of their drunkennesse and riot Yea their healths and names are made a common prologue and passage an ordinary shoe-horne and usuall inlet unto and a frequent plea and patronage to beare out and a not unusuall apologie to extenuate if not excuse the excesse intemperance and drunkennesse of roaring ruffians and of loose and beastly drunkards Yet these being supreame and soveraigne supporters in this our warfare to stablish and sustaine the kingdome of the Lord Iesus the womans seed and to supplant and subvert the Serpents side or Satans kingdome let us like loyall loving religious and obedient subjects drinke for our owne health and never surcease to sollicit but with all sedulity and diligence petition at the throne of grace and heartily pray for his Majesties health and happy raigne and for all that are in authority that they may not bee weaker or worse than in former times and ages that they may not be wanton and wilfull secure and carelesse but valiant and warlike ruling with strength vertuous and wise ruling by reason and righteousnesse Pray therefore and say Give the King thy judgement O Lord and thy righteousnesse to the Kings sonne c. Psalme
these being all and onely the holy ones of God these also fighting well the Lords battels in the generall calling of Christianity and in their personall and particular stations 3. In opposition to other fights they being terrene and earthly this spirituall and heavenly 4. In regard of the reward of this combat namely the Lord Iesus Gods favour heavens kingdome and eternall blisse 5. In regard of the matter of this warfare It is against the kingdome of the Divell for that of Christ and his Father It is against the flesh that unregenerate part of man which is corrupt vile and infected by sinne For the Spirit that new quality of holinesse which is created by the Spirit in the hearts of the elect It is against the kingdome of death darkenesse and damnation for heavens kingdome of life light and salvation CHAP. IV. This good warfare must be fought EVery good Christian doth and must of necessity fight this Doct. 3 good fight or warre this good warfare The Lord of hosts whose we are and whom we serve although Reas 1 he is a God of amity hath put such perpetuall enmity betweene the seed of the woman and the serpents that they shall ever be at defiance and ever wage warre against each other till time be no more This our God sends us into the field affords us all warlike necessaries bids us be strong and play the man yeelds us his helping hand and promiseth crownes to those that conquer Therefore of necessity we ought to fight 2. The nature of our enemies shewes the truth of this They beare an irreconciliable hatred against all mankind especially Christians To instance only in the principall and grand enemy the Divell whose inveterate malice against the blessed condition of the Lords precious ones whose insatiable thirsting after the ruine and perdition of all mankind and whose incessant unwearied painfulnesse to devoure soules are plainely and plentifully decyphered and described in his genuine and proper names expressing to the full the same The Word of truth cals him by the name of 1. A Dragon Rev. 12. 7. In regard of his terrible fiercenesse maintaining warre against the Lord Iesus Amongst Serpents saith Saint Chrysostome what is more fell or cruell Tom. 2. Hom. 15. in Mat. than a Dragon And of Dragons who so outragious and fierce as the great red Dragon the Divoll 2. An old Serpent Rev. 12 9. In regard of his wilinesse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of subtill observation finding out by experience craft furthered by the experience of many thousand yeares and in regard of his venimous subtilty exceeding dangerous and contrary to mankind 3. A lion yea a roaring lion 1 Pet. 5. 8. The Divell goeth about like a roaring lion A lion is a beast excelling others in strength and courage full of violence and fiercenesse given to devoure and destroy therefore called in Scripture sometimes Arich .i. a tearer renter or plucker Psal 7. 2. Lest he teare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pluck off my soule Kearieh like a lion Labi .i. couragious valiant Psal 57. 4. My soule is among 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an heart Lebaim lions Shachal .i. ramping fierce of nature Psal 91. 13. Thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shalt trample on Shachal the Lion Kephir .i. lurking in covert places Psal 91. 13. Thou shalt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tread upon Kephir the young lion Laiish .i. subduing his prey Prov. 30. 30. Laiish a Lion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is strongest c. In all which respects the Divell is truly a lion he being given to teare and devoure extream fierce and cruell lurking in secret to destroy walking ranging roaring and devouring 4. Satan that is an especiall enemy to God and man Iob 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 6. Satan came also among them 1 Cor. 5. 5. Deliver such a one to Satan 5. Divell Shed a waster Psal 106. 37. They sacrificed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Divel Leshedim to wastiers A Divell is a waster 6. The tempter of men to sin 1 Thess 3. 5. Lest the tempter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have tempted c. 7. A calumniator Matth. 4. 1. continually accusing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saints before God Rev. 12 9 10. maliciously detracting and depraving the persons words actions not of men onely but even of God himselfe Gen. 3. 3. 8. Seghnirim Levit. 17. 7. rough rugged and hairie for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the horrour of their hiew wherein they appeared like Satyres Isa 13. 21. and other ugly creatures and wherewith they terrified such as saw them 9. The wicked or malignant one 1 Ioh. 2. 13. for molesting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and with his fierce darts endeavouring mens ruine and misery Therefore such being the malice such the cruelty so great the craft and also the might yea since such is the nature of our enemy the Divell that he is an adversary an accuser and a tempter of mankind It cannot be but that a good Christian doth and must necessarily warre this good warfare against this grand enemy and his cursed instruments S. Cyprian Cyp. Quod idola non sunt Dei speaking of these our enemies saith These do lurke under detestable idols and images these by their inspiration do inspire the hearts of Prophets animate the inwards of beasts do order the flying of birds do governe lots fulfill predictions do fold in often falshoods with truths for they are deceived and do deceive they disorder life disturbe sleepe affright also secretly the spirits of the soule beginning in the bodies they wrest aside members destroy health they provoke diseases to compell to their service that being fatted with the savour of altars and the ceased fires of beasts they may seeme to have cured those things which they had bound fast themselves being appointed for paine they seeke to themselves companions of paine Therefore necessarily we must either warre this good warfare or slavishly submit to these our continuall fierce and fighting enemies These three ground-works I hope are surely laid and sufficiently strengthened to be a firme and fortified foundation whereupon I may safely and surely build the following discourse by way of use and application Christianity is a warfare This shewes its inevitable and inseparable dangers and uneasie difficulties Christianity is a good warfare This declares its commendable glory and praisefull dignity Christians must fight this good warfare And this demonstrates our many and necessary Christian duties CHAP. V. Vse 1. Shewing the errour of those who thinke Cristianity to be easie HOw ridiculous and absurdly foolish yet much to be lamented is the groundlesse fancy and idle conceipt of those men who crowne themselves with pleasant garlands of restfull security and pleasurefull delights imagining they may go
judgement knowledge or comfort life strength and health 2. The Lord will guide their wayes and direct their thoughts and counsels 3. The Lord will comfort them in all their afflictions tribulations and persecutions 2. The Lord is their shield or safety protection and preservation A shield he is not artificiall naturall or politicall but morall spirituall celestiall soveraigne sure and sufficient Shielding these fore-named by his mercy and favour Psal 5. 12. 61. 7. By his powerfull right hand Psal 18 35. By his omnipotent arme Psal 44. 3. By his faithfull truth Psal 91 4. And by his grace 2 Cor. 12 9. He is their shield to beare off the bitter blowes beat back the direfull darts breake the furious force of and to cover shadow and save from the empoysoned stings of the diabolicall assaults of their implacable and hellish adversaries The Lord is their shield preserving them from destruction delivering them from danger and distresse so that no weapons of the wicked nor darts of Satan can harme or hurt them this their Shield being sure sufficient present and perpetuall Great therefore is their happinesse in this regard for having God their shield they have 1. The most bright and glorious shield which doth not onely delight but also dazzle the eyes of those that do behold it 2. The most ready shield alwayes at hand to help succour and save them 3. The most durable and lasting shield which cannot be wasted or worne out 4. The strongest and surest shield which will never shrink 1. Earthly shields can save the body onely this both body and soule 2. Earthly shields save and shelter from bodily darts onely this from spirituall also 3. Earthly shields save and shelter from some kinds of bodily dangers this from all The Lord will give them * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pitie Noah found grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 6. 8. that is grace or mercy Gen. 19. 19. Thy servant hath found grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace Take the word for the actions of assisting grace as namely preservation conservation and protection Take the word for faith and repentance which amongst saving graces are the most principall They being more often more earnestly and more universally urged and inforced than any other in the Prophets by Iohn Baptist our Saviour and his Apostles Take it for those greatest works of grace wrought together at one instant namely union with Christ adoption justification conversion Take it for those other principall graces of saving knowledge joyned with faith John 17. 3. Regeneration Iohn 3. 5. Spirituall regiment Rom. 8. 14. Repressing ill motions Gal. 5. 17. Stirring up good Isa 11. 2. Which are the fruits of the Spirit Gal. 5. 22. Amongst the which these are in number of the best sc an utter dislike of sinne because it is sinne Rom. 7. An hungry desire to be at unity with God in Christ Psal 4. 6. And the gift of hearty prayer Zach. 12. 10. Rom. 8. 26. Sound and saving comfort in distresse as in outward calamities and trouble of conscience Rom. 5. 2 3. Inward spirituall sound and saving strength to do the waightiest duties of a mans calling as are these and such like following 1. At the sight of his sinnes to lift up the hand of faith to heaven and to catch hold of Gods mercy in Christ 2. In time of temptation to resist the same being as hard a matter as for drie wood to resist the fire 3. To forsake all for Christs sake 4. To acknowledge Gods providence to rejoyce in it to rely upon it in the want of ordinary meanes as hard a thing to do without Gods speciall assistance as to shake the whole earth Take it for inward or outward grace with God or men which the upright man so farre enjoyes That though he is not gracious with all yet he is with some Though he is not great in favour yet he is in some Though he is not alwayes yet sometime he is more or lesse sooner or later Though nor with men yet with God Take it for all or any of these it shewes that God will honour those that honour him by sincerity and uprightnesse 4. The Lord will crowne the upright man with unspeakable and immortall glory Though therefore they may be abject in vaine mens yet are they most glorious in Gods eyes Though they may be vile in the eyes of vile and wicked men yet are they not in the eyes of all Neither are they altogether base but in part honourable and glorious Nor alwayes contemptible but somtimes sooner or later glorious exalted and honoured yea they shal be made glorious hereafter and exalted above the heavens 5. Lastly the Lord will increase and multiply his blessings upon the righteous more and more so that whatsoever good things the godly want were not good for them to have the Lord with-holding no good thing from them totally finally without a supply if it be good for them 3. Have a continuall desire and a holy unquenchable thirsting after the Word to grow as in other so in this grace of sincerity or truth of heart 1 Pet. 2. 2. As new-borne babes desire the sincere milke of the Word that ye may grow thereby 1. New-borne babes desire the milkie nourishing breast 2. They desire it without mixture or adulteration 3. So insatiably and uncessantly that though you chaunt and sing to them as melodious lullabies the sweetest voices and most ravishing harmonious instruments can sound by art and nature though you give them golden garments pearles and precious stones crownes and kingdomes yet they regard them not a rush neither are they quieted or pacified without the breast by such golden and glittering promises or performances 4. Whereas the fruition and enjoyment of the same stils their lowdest out-cries and fils their hearts with abundant comforts and contentments which they plentifully testifie by their smiling countenance and other childish toyes expressions of their no little joy and gladnesse 5. By their constant and continuall sucking such sweet and savoury nutriment they grow in comelinesse and courage in strength and stature Thus do we 1. Thirst after the nourishing milk of Gods Word 2. Desire this pure Word without mingling or corrupting 3. Let no inchaunting syrenian songs of worldly delightfull pleasures nor golden offers or enjoyments of earthly contentments slake or asswage your earnest longings after this substantiall sound and savoury soule-feasting food 4. Let the possession and enjoyment of this comfort in the greatest distresses ravish your hearts and soules with unperishable and ineffable consolations Love it unconceiveably beyond expression Psal 119. 97. Preferre and prize it above thousands of gold and silver Psal 119. 72. Rejoyce in it more than in great spoyles Vers 162. Relish it more savourly and sweetly than honey and the honey-combe Vers 103. 5. Desire it labour for it delight in it to get and increase as other graces so this of sincerity or
feet to be naturally so nice and tender that if we goe abroad barefoot stones will hurt them thornes will pricke them and perceiving the necessary use of shooes to cover and keepe our feet from such like incommodious inconveniences is carefull to have these members well fortified fenced and shod that he may goe on with boldnesse and courage whatsoever the way be And shall not every souldier of Christ being to passe through a very hard harsh and rough way full of disgracefull reproches troublesome taunts variety of vexations terrible temptations many times full of persecutions by tortures and torments losse of goods lives and liberties and all sorts of afflictions more harsh and grievous to a naked heart and soule then thorneâ— and thistles briars and brambles to bare and unguarded feet be as carefull to have his soule well armed and fenced with the preparation of the Gospell of peace without which there is no possibility of going on much lesse of holding out in that way that so he may not onely dare to adventure into but also endure to hold out in this way so hard and harsh passing with undaunted courage through all the tempestuous and terrible troubles of this malicious and maligning world Thus armed and shod the Lords valiant Worthies in all ages have passed through the piercing pikeâ— of the most outragious opposing occurrences of their many and maligning enemies not daunted with nor dreading but couragiously enduring the bitter blasts and brunts of scornes and scourges of bonds and prisonments of fire and faggots and innumerable sundry kindes of crosses to which from time to time they have beene brought 2. As the want of shooes in such places where they are of necessary and important use and may be had is shamefull and unseemely And as cleane and decent shooes fit for our feet and thereto closely tyed are an ornament docking and adorning our bodies So as the Laodicean Church being poore blinde and naked was wretched and miserable Rev. 3. 17. it is a shamefull and sordid thing for us Christian souldiers who have so long and with such liberty enjoyed the Gospell not to be shod with the preparation of the Gospell of peace Whereas these spirituall shooes decâ—e beautifie and adorne our steps and goings making our waies and workes seemely and right Cant. 7. 1. That therefore we may be alwaies really and readily prepared and protected against all the sorts and severall kindes of troubles and temptations 1. So that they never finde us unfitted and unfurnished Ioâ— 3. 25. 2. So that we be not dismayed with their dread nor overwhelmed with their weight 2 Cor. 4. 8 9. 3. So that we be not distracted nor discomfited in the midst and most of them but more then conquerors in all these things Rom. 8. â—7 4. So that our consolations may abound by Christ as the sufferings of Christ abound in us 2 Cor. 1. 5. 5. So that we may be strengthened and enabled to cheare up and consolate others groaning under like burdensome pressures 2 Cor. 1. 4 6. 6. So that wee may stand out to the end to fight a good fight to finish our course and obtaine the crowne of righteousnesse 2 Tim. 4 7 8. Let us be carefull to have our fâ—et shâ—d with the preparation of the Gospell of peace SECT 5. The Christians shield Their shield its excellency necessity and their duty concerning the same THe fourth piece of the armour of righteousnesse is the shield of faith A shield is a defensive instrument of war to award and keepe off the blowes of an enemy having a fourefold use namely 1. To receive and beare blowes and strokes 2. To beate backe darts arrowes stones and bullets c. 3 To breake the force of swords halberds c. â—4 To cover save and shadow the whole body Thus good Magistrates are shields Psal 47. 9. The shields of the earth belong unto God being instruments of safety and defence to the good Thus God is a shield Gen. 15. 1. I am thy buckler Psal 18 2. The Lord is my buckler to those which trust in him Psal 18. 30. Thus is faith a shield bearing off and beating back the fierce temptations of Sathan as carnall confidence presumptuous security distrustfull infidelity and other fierce darts of the world the flesh and the divell I having formerly spoken unto you of this most necessary profitable and comfortable of this first and mother grace of graces most of all setting forth Gods glory acknowledging his wisedome truth power holinesse justice and mercy in another discourse namely of the society of Saints much I will not yet some things I must needs speake of this capitall grace and head vertue First Although many prophane persons and popishly perswaded thinke and say that so much preaching and learning of faith is a let and hinderance to good workes making men carelesse of piety and charity Little considering the certainty of that irreprehensible divine truth Heb. 11. 6. Without faith it is impossible to please God For 1. Vpon whom Gods wrath abideth they cannot please God But Gods wrath abiâ—es upon all mis-beleevers Ioh. 3. 36. 2 Without Christ it is impossible to please God But without faith no man can have Christ Ephes 3. 12. 17. 3. Without Gods spirit it is impossible to please God But without faith no man can have Gods spirit Gal. 3. 2. 4. Without the root there can be no fruit But faith is the root of all acceptable obedience Heb. 11. 4. 5. They who are in the state of reprobates cannot please God But all that have not faith are in that state 2 Cor. 13. 5. 6. They who are dead in trespasses and sins cannot please God But all who want faith are dead in trespasses and sinnes Ephes 2. 1 2. 7. Those whose consciences are defiled cannot please God But all who want faith even their consciences are defiled Tit. 1. 15. Secondly Although godlesse Atheists conceive faith to be some fained fiction or some unnecessary thing for discourse and disputation onely little considering That it is most precious and excellent 2 Pet. 1. 1. 1. In the account and estimate of the most wise un-erring and omniscient Lord Iehovah with whom faith finds favour Mat. 8 13. 15. 28. 2. In the estimation and judgement of the sanctified and illuminated people of God affirming and professing that faith is more pretious then gold 1 Pet. 1. 7. 3. In regard of the giver and doner God himselfe Phil. 1. 29. 4. In regard of the worker Gods sacred and holy Spirit 5. In regard of the instrumentall meanes whereby it is wrought the Word of God Rom. 10 14. this being a most precious and excellent thing 1. Containing in it most pure and precious promises Heb. 8. 6. 2. Being compared to things most excellent and eminent namely A rich treasure and pretious pearle Mat. 13. 44 45. An heritage and thousands of gold and silver Psal 1 9. 111. 72. 6. In regard of the object Christ Iesus
their Lord Iehovah blessed for ever dread to repugne and resist much more to ruinate and represse the insolent and insupportable inordinate abominations of Belials base and hellish brood thereby unworthily betraying so farre as in them lieth through their pusillanimous timiditie propt and protected with pretences of moderation and discretion the inculpable causes and credits of good men and inraging and incouraging infatuated and infernall fooles in their extravagant and execrable disorders is it not for want of courage 3. Whence is it that many fearefull and formidable Christians are appaled and affrighted from the propagating and promoting of Christs cause and the practicall profession of Christianity like Salomons sluggard with the lyons in the way So that they dread to seeme more forward or to goe a step further in the duties of piety and religion then their negligent if not prophane neighbours Or if they follow Christ and his faithfull flocke yet it is as the Israelites followed Saul 1 Sam. 13. 7. trembling Surely from the cowardly pusillanimity and faint-hearted timidity predominant and prevailing in the faithlesse hearts of some and the soules of others who are but weake and wavering being babes in Christianity 1. Let me perswade and presse you forward Christian Magistrates which are as the generalls and chiefe Captaines in this Christian warfare to be couragious Deut. 31. 6. Doe you say with heroicall Nehemiah 6. 11. shall such a man as I am flee Do not you dread to confront and controle despisers and deriders of Gods people religion although they be such as Sanballâ—t Tobiah or Geshem Neh. 2. 19 20. Do you walke undauntedly in that pious and praise-worthy path wherein good King David continually exercised himselfe Ps 101. Do not you beare Gods sword in vaine but as the Ministers of God take vengeance on them that do evill Rom. 13. 4. As therfore you ought not indifferently to terrifie all good and evill or afflict well-doers this being an abuse of power it is equally abomination unto God to condemne an innocent or to justifie the wicked So neither must you through carelesnesse or feare neglect to convert your power of punishing to the hinderance of enormities for by impunity sinne will waxe impudent and fruitfull And with God it is much one whether one bee a doer of evill or no hinderer and so a consenter and fosterer Bee you therefore men of courage to suppresse evill deeds and doers who with their malice oft have might and potent friends 2. You Ministers of Gods Word which are the chariots and horsemen of Israel be you couragious like Christ our Master his Prophets Ier. 1. 17. Ezek. 2. 6. and Apostles Act. 4. 13. Preaching the sacred Word of God impartially without respect of persons sparing neither great nor small but telling all men of their duty Declaring the whole truth of God concealing no part therof for feare or favour darger or reward Act. 20. 27. reprooving sin with all authority so that stubborne and stiffe-necked sinners may be made to tremble Tit. 2. 15. not daunted with nor dreading but disregarding and despising all reviling reproaches and shamefull disgraces for the pious and profitable performance of your high and honourable calling That so you may not by your timerous faint-heartednes be quailed much lesse be trampled under by fierce impudent and violent people But that by our cariage in declaring our message from our Master freely we may daunt the stoutest hearts and dismay the proudest opposers 3. Let us all fellow-Christian souldiers be couragious in Christs cause in this our spirituall warfare And because I know it 's more than needfull to kindle quicken and increase in you what I can this true spirituall valour and magnanimity I will propose unto you these following incouragements to withstand couragiously and manfully our spirituall foes 1. Cowardise hath beene condemned as odious and opprobrious to all sorts of people in times past and gone The Scottish women of Annandale slew their owne husbands in the time of Corbreid Gald because they cowardly fled from the Romans The Persian women met their husbands and children running away from Astyages armies intreating them to returne to sight and to move them they uncovered their bodies and asked whether they would run into the wombes Iust in lib. 9. of their wives and mothers The women of Laconia their sonnes going to the warres received of them shields with this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inscription Either this or upon this either bring home this or be brought home upon it by no meanes run away That famous Captaine Tamerlane did punish nothing so severely as cowardise insomuch that if any turned from a wild beast in hunting or an enemy in fight he was sure to die for it Hercules saith Sir Walter Rawleigh liked not the sacrifice Pâ—â— 5. cap. 6. of a coward Annibal being to fight against the Romans in Afrique commanded his Captaines that if they saw any fleeing they should account them as enemies and kill them And the Romans which fled from the slaughter at Canna after they came home were rejected and banished as false-hearted cowards yea many famous Captaines have refused though offered for little or no ransome such souldiers which suffered themselves to bee taken captive It was an use among the Spartans that whosoever fled out of the battell were adjudged infamous they were to be distinguished from other citizens by their apparell and beards it was lawfull for any man to beate them passing by neither was it lawfull for them to marry wives c. saith Carron Car. Chron. l. 2. p. 117. Is cowardise and faint-heartednesse in these combates and conflicts betwixt men and men of no great consequence in comparison of this other so disdainefull and disgracefull how much more then in this fight and quarrell against such enemies we having a cause so comfortable a Captaine so couragious and conquering foes so feeble and often foiled armour so availeable and approoved and a reward propounded and promised which is incomparable and incomprehensible 2. Honourable death by valour hath beene more delightfull and acceptable to worthy warriours than a base life by cowardise They had this maxime amongst magnanimous martiall men That souldier is more glorious which is slaine in warre than he which is saved by flight Earle Sâ—ward Holinsh p. 192. hearing his sonne to be slaine asked in what part Answer being made in the forehead I rejoyce saith he with all my heart I would not wish to my sonne or selfe a better death Solyman the Turke having taken Buda in Hungary flew those 700 perfidious cowardly souldiers who basely betrayed the city into his hands but he offered great honours to the valiant Captaine Hadastus whom he found bound by his souldiers because he would not yeeld to deliver up the city he choosing rather death with honour then life by cowardise Preferre we therefore losse of life and liberty losse of reputation and revenue with couragious Christian constancy
chiefest things we should take heed of 1. Sin being an evill way Ionaâ— 3. 8. Yea exceeding evill It being an uncomfortable way of darknesse leading to insupportable and infernall darknesse 1 Ioh. 1. 6. It misleading out of the right and royall way of Gods commandements 1 Ioh. 3. 4. and It leading unto perdition Psal 1. 1. 6. 2. Sin although few feel its burden either because they know it not or they judge it not to be sin or so grievous or they beleeve not Gods Word or their hearts are hardned or they are not tempted or because it being in them is in its proper place like water in the sea or because themselves are dead so not sensible of weights and burdens being a terrible oppressing tyrant Luk. 21. 34 and intollerable insupportable burden 1. To wicked men and Angels weighing and pressing them to that bottomlesse pit and burning lake where there is weeping wailing gnashing of teeth and gnawing of flesh for ever and ever 2. To the sanctified soule Psal 38. 4. forcing him to flie amaine to the Lord Iesus for ease and succour shelter and supportation Mat. 11. 28. 3. To the whole creation causing it to groane and travaile in paine together untill now Rom. 8. 22. 4. To the Lord himselfe he being wearie to beare it Isa 1â— 14. and pressed under it as a cart is pressed that is full oâ— sheaves Amos 2. 13. Sin being a burden too heavy for heaven to beare pressing the Divels thence Too heavy for Paradise expelling Adam thence Too heavy for the earth making it reele to and fro like a drunkard Isa 24. 10. Onely hell must beare it 3. Sinne is shamefull shame being a subsequent of sinne either 1. Shame a fruit and signe of repentance Ier. 31. 19. Zach. 13. 4. Rom. 6. 21. 2. Or shame a punishment for sinne upon the wicked and ungodly although not alwayes here Ier. 33. 6. 15. 8. 12. but onely somtimes Ier. 2. 26. yet everlasting shame and confusion are certaine confequents of sinnes unrepented of by Gods ordinance and justice 2. The occasions of sinne are to be taken heed of Eâ—e Gen. 3. 6. Dinah Gen. 34. 1. sinned not shunning the occasions Ioseph Gen. 39. 10. and Iob Iob 31. 1. avoided the occasions to avoid the sin agreeable whereunto are those divine directions Pro. 1. 15. My sonne if sinners intice thee consent not 5. 8. Come not nigh the doore of her house 23. 31. Look not on the wine c. To avoid and decline the occasions of these whoredome and drunkennesse it being as possible to keep dry wood laid upon the fire from burning as to preserve our selves from sin without declining its occasions 3. The instruments of sin are to be taken heed of namely carnall friends evill company corrupt and false teachers Mat. 7 15. Beware of false Prophets Mat. 10. 17. Beware of men Mar. 13. 5. Take heed least any man deceive you Rom. 16. 17. Mark them and avoid them Col. 2. 4 8. Beware least any man spoile you Phil. 3. 2. Beware of dogs beware of evill workers We are so to beware of these instruments of sin and Satan as that we marke and observe shun and avoid them and that they do not deceive and delude us 4. Satan that subtill serpent the authour of sinne is to be taken heed of For the Divell like a cunning cleaver of wood who putteth in first a little wedge that it may make roome for a greater untill it be cloven into shivers first striving to enter into mens hearts by a little sin then by a greater untill he hath divided their soules between God and Belial and so shivered them that they are made fit fewell for the infernall fire of hell Take heed therefore of him 1. Sinne is the worke of that wicked one Iohn 8. 44. You are of your father the Divell and the works of your father ye will doe 1 John 3. 8. Christ came to destroy the works of the Divell Take heed therefore of Satan least he worke in our hearts as he doth in the hearts of the children of disobedience Eph. 2. 2. 2. Take heed of Satan who is the enemy of mankind Mat. 13. 39. And our adversary 1 Pet. 5. 8. Yea that wilie old serpent which deceiveth the whole world Rev. 12. 9. therefore a slie and subtill enemie which will leave no wayes unattempted make use of all advantages and fit his ensnaring temptations to all occasions That strong man Mat. 12. 29. who hath mightily shaken the best men that ever breathed Christ Iesus onely excepted therefore a potent and powerfull enemy That roaring Lyon walking about seeking whom he may devoure 1 Pet. 5. 8. and ravenous red Dragon Rev. 12. 13. therefore a cursed cruell adversary 3. Take heed of Sathan he being such an enemie That no man can master with might or destroy with strength That no man can circumvent with policie or match with subtilty Whom no man can allure by eloquence or perswade by flattery Whom no man can escape from by flight or eschue by fleeing 4. Take heed of Sathan who can behold and see us and our most privie secret and retired words and actions Who cannot be secluded from our privie chambers or secret closets by locks doores or all such like fortifications he being spirituall and therefore quickly in any place Who is never weary nor needs any refreshing by eating drinking sleeping c. as wee doe and therefore hath opportunity to husband and manage even these occasions as he doth to harme and hurt us 1 Pet. 5. 8. Seeking alwaies to devoure CHAP. XI Souldiers must be watchfull WAtchfullnesse Duty 6 is not onely as expedient but also as necessary for martiall men as the fore-mentioned particulars for without watchfull vigilance the strength of Hercules the hardinesse of Hector the noblenesse of Alexander the pollicie of Pirrhus and the good successe of Scipio are to little purpose Scanderbeg that terrour to Turkes and mirrour for martiall men who with 15000 discomfited the army of Alis Bassa being 40000 who with the losse of 20 horse and 50 foot slew 5000 of Mustaphaes forces Who with 4000 horse and 2000 foot encounted Mustapha and with the losse of 300 men slew 10000 tooke 15 ensignes Mustapha himselfe and 12 others Who with 6000 horse encountred Debreâ—s with 14000 slew him hand to hand and 4120 of his souldiers Who with the losse of 100 Christians and 80 wounded slew 11000 Turkes under the Command of Moyses a traiterous revolter Who with the losse of 60 Christians slew some say 30000 some say 20000 under the command of Isaack and Amesa invading Epirus with 55000. Who with 8000 horse and 4000 foot encountred at once Iacup with 16000 and Baladine with 20000 horse and 4000 foote put them both to slight slew Iacup with his own hands slaughtered 24000 Turkes tooke 6000 prisoners and might have taken Baladine but wearied with fight he said O let some of our enemies live to report their owne slaughter
assuredly ascertaining us that we are in that holy and happy condition in that blessed and beneficiall state of grace a fruitfull forerunner of immortall glory 3. This making us to be punctually and precisely prest and prepared alwaies to receive and entertaine Christ Iesus our Soveraigne and Supreme Lord Mat. 24. 46. our blessed and beneficiall Bridegroome Mat. 25. 10. And to be alwaies ready to undergoe voluntarily with vigour and victory whatsoever odious obstacles and offensive oppressing occurrences oppose us in the meane time in this our warring pilgrimage 4. This unwearied vigilance securing and freeing us from an innumerable intricate insnarements and a numberlesse sort of fraudulent guiles and subtill Satanicall sleights of the Divill 1 Pet 5. 8. 5. This strengthening and enabling us to keepe alwaies a good conscience void of offence towards God and man Act. 24. 16 By which our pretious faith is confirmed and conserved 1 Ioh. 3. 21. By which we claspe hold upon and conjoyne our selves in a comfortable communion with Iesus Christ Ephes 3. 17. 6. This wary and continuall watchfullnesse over our selves in and to the end assuring us that the Lord of hosts will alwaies watch over us for our good Psal 37. 32 33 34. Let us therefore be alwaies watchfull in all our waies and actions that we thinke speake and do good Seasonably in time sitting and convenient Mat 25. 3 11. Constantly without ceasing and intermission Luk. 21. 36. Secondly Over our hearts we ought to be watchfull yea so as to guide and guard them with double diligence with speciall strictnesse and our best and utmost endeavours Deut 4 9. Onely take heed to thy selfe and keepe thy soule diligently Pro. 4. 23. Keepe thy heart with all diligence c. These are the well-spring and beginning of good or evill all Reas 1 goodnes and all sin breeds begins in the heart These are the seate and sink of sin the roote and fountaine of all filthinesse Mat. 12. 35. Mar. 7. 21. Luk 6. 45. Heb. 12. 15. These are the wombes wherin sin is conceived hatched and harboured Luk. 22. 3. Act. 5. 3. Iam. 1. 14. yea from hence are the issues of life Pro 4. 23. So that hell or heaven life or death is from the heart These are the most precious and unmatchable things which we possesse farre surpassing in worth and true valuation the pleasures pompe and profits of this whole world Mar. 8 36 37. Hence is it that the Lord our God whose we are and whom wee ought to serve likes and loves best beholds and looks at especially commends and calls for most the heart and its sincere service Pro 23. 26. Hence is it likewise that Sathan labours with tooth and naile seekes for with might and maine to pilfer a way possesse and captivate the heart of man this being the chiefest castle and citadell in us little worlds to sway and over-rule to cheeke and command the rest yea and the prime and principall possessour and preserver of the most choice and chiefest gifts graces and good things wee doe or can enjoy Yea and hence it is that that malicious enemy of mankind cares not how much and often men pray heare c. but is well enough content that men bee frequent in all such like performances and therefore hee little molests such men which satisfie themselves in outward formes so bee their hearts bee rotten and naught and so his owne These are exposed to very many and divers dangers in regard of our owne cursed corruptions Sathans subtilties riches pleasures preferments and wicked men And wee by them are in great hazard and lie open to innumerable perills These being deceitfull above all things Ier. 17. 9. These being ready to run away from God and good from godlinesse and gracious performances Isa 29. 13. These being easily stolen away by the vanities of this world the deceitfull delusions of Satan and the guilefull sleights of our own sinfull flesh These are they that bring all into order and good frame or contrarily distemper and disorder all In the naturall body the heart may bee sound and good yet the hands withered the eyes blind the feet lame the whole body diseased But in the spirituall man if the heart is sound and substantiall the eye is not proud not wanton the eare is not deafe but open and attentive to good counsell the hand is not withered but fruitfull and open to distribute to doe good It s therefore a matter of greatest moment and chiefest consequence to guide and guard to watch and ward our hearts That these our precious pearles be not stollen away and we dispoiled of them That these be not dâ—stained and defiled that so wee may preserve and present them chast virgins to Christ 2 Cor. 11. 2. That these fountaines and storehouses of our thoughts words and actions bee not annoyed that so out of the good treasurie of our hearts we may bring forth good things Mat. 12. 35. That these be not stony thornie high-way and so gracelesse grounds and barren fields that so they may be fertile fields and good ground Mar. 4. 20. That these forts and holds formerly possessed by the strong man of mischiefe the divell as his principall palaces and prime places of residence being recovered out of his rigorous and hellish slavery by Christ Iesus that victorious and invincible Lyon of the Tribe of Iudah Mar. 3 27. be not regained by Satan reduced and reclaimed to his Satanicall slavery and reestablished under his tyrannicall regiment for which ends and purposes that he may reenter rule and reigne againe yea with seven other spirits more wicked then himself Mat. 12. 44 45. he doth continually beleaguer begirt besiege alwaies assaile us with terrible temptations his most forcible batteries That so they may be rich royall treasuries replenished with and reserving the pure precious and peerelesse graces of Gods spirit and his sacred Word 2 Cor. 4. 4. Col. 3. 16. yea that so they may be holy habitations of the God-head the father dwelling and abiding in them by his son the son by the spirit and the spirit by his graces 1 Cor. 3. 16. â— Cor. 6. 16. Mâ—â—ves and Mâ—â—nes Naâ—arâ— humanus 〈◊〉 agiâ—â— esâ— proâ—â—s aâ—l motus Sen de traâ—quil anâ—me c. 2. pag. 523. Which if and that we may doe 1. Ever and alwaies earnestly and incessantly without intermission imploy them well not suffering them to bee at any time idle or ill imployed These are in continuall agitation and constant motion and meditation carefully therefore keepe them close earnestly to mind and muse upon things good and godly pious and profitable For as the Mill in motion turning and rolling about in its swiftest volubility and turning motion doth forcibly and effectually worke upon such materialls men load it with exquisitely grinding grists of all sorts of graine for the behoofe and benefit of mankind Or sordidly soiling it selfe breaking and bruising in pieces with fury and violence
foule and filthy rubbish if put and powred into it or being emptied and evacuated of objects from without doth heate and harme fire and inflame gnawing and grating upon it selfe incommodiously and incessantly Even so the mind of man in motion alwaies doth either earnestly mind and thinke upon divine and fruitfull meditations tire and trouble it selfe with disturbing disquieting discontents with concâ—uciating carking cares with triviall yet turbulent trifies or other such like vicious and vitiating vanities Or else doth waste weare and weary it selfe with fruitlesse some and froth fondly and fruitlesly feeding it selfe upon imaginary fictions and fantasticall fancies Be we therefore frequent and fertile in spirituall and sacred considerations and meditations remembring Gods name Psal 119. 55. Thinking on our wayes 59. meditating on Gods law all the day 97. c. preventing and suppressing betimes evill thoughts which alienate from and make enemies to the Lord Col. 1. 21. Cherishing and maintaining good and gracious imagiâ—ations causing Gods Word to dwell in them richly in all wisedome c. Col. 3. 16. Psal 119. 11. Establishing them by counsell Prov. 20. 18. namely of the delightfull testimonies of our good God Psal 119. 24. bringing them into obedience of Christ 2 Cor. 10. 5. So that wee may thinke uppon such things which are good of good report c Phil. 4. 8. and keeping them to an universall obedience of Gods Commandements Psal 119. 128. 2. We are and must be continually carefull of and looking unto our outward senses of seeing and hearing As vigilant watchmen who guard and keepe some fort of note or place of importance examine exactly and diligently enquire after all manner of commers in and goers out and to this end and purpose are continually ready prest to marke and view especially all places of passage to and fro the better to prevent sudden surprisings and violent assaults Even so we who are to watch and ward our hearts and soules those worthy precious parts of greatest importance must providently and precisely rectifie regulate refraine and restraine and laboriously look unto these perfidious and perillous waies and passages of egresse or forth-going and ingresse or entrance into our soules That the Divell and death climbe not in by these windowes Ier 9. 21. That Sin and Satan rush not in by these to ruinate us Make therefore as Iob did a covenant with your eyes Iob 31. 1. That these give not entrance or admission To cursed and and care carking Covetousnesse Eccclesiast 4 8. His eye not satisfied To pernitious and Luciserian Pride Psalme 131. 1. Mine eye is not haugâ—ty Isa 31. 6. To damnable deforming Drunkennesse Pro. 23. 31. Looke not on the wine c. To insatiable greedy Gluttony Gen. 3. 6. Shee saw Shee tooke and eate To envenomed virulent Enviâ— 1 Sam 18. 9. Saul eyed David Mat. 20. 13. Eye evill To impious irreligious Idolaters Deut. 4. 20. You saw no c. Ezek. 20. 7 8. To pilfering and abominable Theeveries Iosh 7. 21. Saw coveted tooke To abhorre odious Adulteries Mat. 5. 28. committed adultery 2 Pet. 2. 1. Eyes c. Or to any dreadfull and damnable deeds of darknesse Isa 33 15 Stop and safe guide our eares the tasters of our words Iob 34. 3. the doores and portals of our hearts from the hearing of bloud Isa 35. 15. And from all the entisements of sin and sinneâ—s Pro. 1. 10. 3. Wee doe and must often call our hearts to a reckoning They who have a vigilant eye over and upon faithlesse fraudulent fellowes deceitfull and subtill servants are ever and anon pressing perswading and calling upon them to a through consideration and praise-worthy performance of their duty and will daily and diligently reckon and account with them Our hearts are deceitfull above all things and desperately wicked who can know them Ier. 17. 9. It s therefore more then needfull that we should and the more watchfull we are over them the more urgent we are earnestly calling upon and forcing them to a faithfull fruitfull firme and frequent discharge of their duties and the more wee will strive to bring and keepe them close to holy pâ—rformances to make conscience of them to shun and avoide secret sins The more carefull and considerate we are or will be ordinarily and often to reckon with them and the more laborious in looking unto them continually not by fits and starts it being a constant conscionable course that makes us good and acceptable to the Lord Deuteronom 5. 29. 4. We do and must looke to our hearts at speciall occasions They who are diligent watchmen although they alwaies stand upon their guard yet at some times and certaine occasions they double their diligence upon some serious service and against some speciall danger We also although we are constantly and resolutely to persist without pausing or interruption in an officious observing of our hearts yet are we to inlarge our endeavours and with more caution to combine our care and circumspection over our hearts looking to them most heedfully and warily in some particular times of trials by dangerous deceiptfull faithlesse fawning fellowes by disheartening adversity by be witching and oft besotting prosperity or otherwise when we are most provoked and pricked forward to offend our good and gracious God by resisting and resolving against the temptations Thus let us dutifully and diligently looke to our hearts that they be sound and right That we may be sensible of and see our owne corruptions that we may heale them And that we may performe and practice good duties sincerely with a good and honest heart 3. Watch as against all sin in generall so especially against our personall and proper which are our most powerfull corruptions whereunto we are most prompt and prone and against the sundry and severall occurrences and occasions of the same sins We do and must endeavour daily more and more to know and curbe our darling and delightfull sins As we are throughly acquainted with yea so that we directly discerne and know the disposition of those with whom we are continualy conversant we perceive and see their faults more than strangers do or can So if we are vigilant viewers of our own hearts and throughly acquainted with our owne wayes we cannot but perceive and see more errours and aberrations in our selves than others can we cannot but find and feele our delightfull Dalilahs our darling sins And as dutiâ—ull and diligent watchmen use most sedulity severity and strictnes to subvert and suppresse secret and lurking home-bred traytours so we being watchfull Christians must and will be sure to curb and keepe under especially our darling sinnes those to which our hearts are most addicted and after which they hanker most Psal 18. 23. These personall particular pollutions to which we are naturally most inclined or to which we are most incitated or provoked by our callings or conditions are to be abhorred and avoided as turbulent troubleâ—ome treacherous persons in a towne as noysome smoakie and
prayed to God for protection and prevailed Gen. 32. Thus Iehosaphat prayed saying O our God we have no might against this great company that commeth against us neither know we what to do but our eyes are upon thee 2 Chron. 20. 6 7 10 11 12. Thus Hezekiah prayed unto the Lord saying O Lord of hosts God of Israel c. Isâ— 37. 16 17 18 19 20. Thus while Ioshua and Israel fought with Amalek Moses prayed Exod. 17. 9. If in such concordant conflicts wherein men and men combat together like in nature and for number instature and for strength in prowesse and for policy being equally instructed in martiall discipline to manage their warlike proceedings being equally furnished with all manner furniture needfull and fitting for fight If I say in fighting against fraile and feeble flesh and bloud prayer must be added unto and accompany other preparations and the people of God have with care and conscience continually conjoyned prayer to other Witnesse Moses Exod. 17. 9. Samuel 1 Sam. 7. 5. Iehosaphat 2 Chron. 20. 3 c. and diverse others They well knowing that meanes although many preparations although profitable and puissant to be of no use Psal 127. 2. Except the Lord build c. Therfore they would not trust in their bowes knowing that their swords could not save them Psal 44. 6. and that through God they could push dowâ—e their enemies and tread them under c. V. 5 7 8 9. And they well knowing that prayer is sanctified by God to obtaine his help and blessing that prayer is exceeding powerfull and prevailing yea so that whether other meanes failed or abounded they would never neglect this which makes supply where and when they are wanting and makes them powerfull and successefull if fervently used When one told Numa saying O Numâ— the enemies prepare warre against thee he cheerfully answered but I sacrifice implying that the forces of enemies are withstood and overcome more by the help of God than our own forces How much more I say ought we to pray in our spirituall combats against enemies which are innumerable namely the world and all wicked men the flesh and all its filthy lusts the Divell and all evill angels The world being malicious cruell crafty vaine evill the flesh being rebellious wanton and deceiptfull and the Divell malignant mighty fierce and fraudulent and our selves being such whose weaknesâ—es are wonderfull whose wants are many whose miseries are great and whose necessities are continuall Pray therefore that we may prevaile 1. For without God we can do nothing Ioh. 15. 5. It is God Reasons which worketh in us both to will and to do of his good pleasure Phi. 2. 13. We can do all things through Christ strengthening us Phil. 4. 13. All our hope is in and help from God and Aug. â—e lib. aâ—â— cap. 6. Gods help is obtained by prayer There is nothing so hard but with Gods help it may be made easie on him therfore let us depeÌ„d of him let us seek help so accomplish our purposes saith S. Augustine Hence it is that S. Chrysostome hath these pregnant passages Chrys aâ— Pop. A 〈…〉 71. There is nothing stronger than a man rightly praying for if a womaÌ„ could appease that furious governor which neither feared God nor reverenced man much more shal he provoke God to love who doth stand by him continually He doth over-master the bellâ— chase away delights c. Again There is nothing more powerfull Id 〈…〉 Hon. 58. â—n Mâ—â— 1â— than a man wisely praying for if a woman could turn the cruell judge which neither feared God nor honoured man much more shal he make God favourable to him who sticks to continual prayer he doth overcome the belly contemn delicious dainties 2. For prayer is of such force and efficacy in this our Christian warfare that S. Chrysostome saith Prayers are weighty weapons if they be established with necessary wisdome and that you may understand the force therof continuall prayer doth vanquish shamelesnes wrong cruelty and rashnes and that which friendship hath not done prayer doth performe and constant prayer hath delivered her worthy which was unworthy For these are great weapons if they be founded with fervency of spirit if without Chrys in Heb. 10. Sponte peâ— cantib Tom. 4. false and vaine glory if with a sincere mind and a contrite heart This doth break off warres this hath made an unacceptable and unworthy nation delectable and gratefull Againe Although God moved with mercy doth something yet here also prayer doth afford much helpe you helping together in prayer neither doth he attribute the whole to them lest he should puffe up their minds neither againe doth he wholly remove them from the praise of this benefit that he might encourage them and make them more chearefull and that he might bind them fast in friendship amongst themselves prayer was made without ceasing by the Church to God for him Acts 10. And it had such force that Idem Hom. 1. iâ— 2 Cor. 1. although the doores were shut and chaines did binde the Apostle and the keepers did sleepe on both sides at his side yet it brought him out and delivered him from all perils Againe Truly all kinds of heavenly weapons are comprised in divine Hom. de preâ— Tom. 5. prayers which alone are able to preserve those which have committed themselves to God But prayer is an invincible dart a secure fortresse which doth put to flight as well as one souldier many thousands for honourable David beat downe that Goliah furiously running upon him like some formidable Divell not with weapons not with sword but with prayer Prayer is the most necessary Tom. 5. de incompreh Dei nat weapon That which riches nor the multitude of helpers nor physicall skill nor Prince-like haughtinesse of mind could not effect that the prayer of one poore and needy one was able to doe prayer I say not that slender and slothfull but that which is earnest and doth come from a mind grieving and a contrite heart The force of prayer hath quenched the force of fire hath repressed Ibid. the rage of lions hath appeased wars hath removed battels hath taken away tempests hath chased away Divels hath opened the doores of heaven broken the chaines of death turned away sicknesses removed displeasures made strong cities shaking by means of earthquakes abolished or removed judgements falling from heaven the subtilties of men and all evils Againe Such force as Tom. 5. dâ— preâ— waters have in trees the same have the prayers of holy men in this life S. Paul with these by night did refresh his mind did easily vanquish dangers did offer his backe as a stone to stripes in such sort he shooke the prison in Macedonia even so as a liâ—n he brake the fetters by prayers so he delivered the Iailor froâ— errour so he destroyed and dissolved the tyrannie of Divels by prayer And that which this
helpes our prayers wee by him crying Abba Father 1. We therefore having the aide and assistance of Gods spirit to frame our petitions we being not able to be our owne Messengers 2. We having the intercession of our blessed Saviour who sealeth our prayers with his owne 3. We having the gracious and gladsome promise of our good God with whom is no variablenesse nor the least shadow of changing 4. And it being the nature of God to heare prayers Prayer must needs be successefull and speeding powerfull and prevailing Say not beloved brethren wicked men and prophane persons Object 1 who never pray prosper and are glad their eyes swell with fatnesse c. Psal 73. For their favours and felicities are but fickle and fading Answ maimed and momentany not needfull and principall onely secondary good things not worth the asking in comparison of the many matchlesse mercies and invaluable favours which God vouchsafes to those who faithfully and fervently call upon him for 1. Admit they are cunning and skillfull men furnished with all indowments of art and nature to manage with dexterity and discretion even to admiration and astonishment the great and weightiest pollicies and imployments of a state like Achitophel wonderfull in such wisedome 2 Sam. 16. 23. To discourse dispute and determine learnedly and profoundly of knotty Elenches and subtill Sophismes of matters Ethicall Physicall Metaphysicall of all created beings having breath or being in the great universall world of the earths center and circumference its massines and magnitude its variety of fruits and flowers mines mettals corne and cattell inhabited and unhabitable places of the seas spatiousnesse and profundity of its storming surges its intricate ebbing and flowing of the number and nature of many if not the most of those supreame starry bodies of the spheres and planets of the first moover the first matter the being of beings and the chiefest good with Aristotle that prime and principall of Philosophers To frame ordinarily as eloquent speech deck'd with all the necessary and garnishing ingredients of rhetoricall oratory as ever did admired Cicero Yet what is all this without the saving knowledge of God and Christ wherewith Gods pious petitioners are enriched 1 Cor. 1. 5. you are enriched in all knowledge c. and abound 2 Cor. 8. 7 Even dung and drosse Phil. 3. 8. 1. That so delightfull and desired knowledge differenceth not from wicked men Mat. 11. 25. 1 Cor. 1. 26. This though deformed and defaced doth Marke 4. 11. 2. That is no solid and substantiall comfortable and cordiall cause of rejoycing This is Ier. 9. 24. 3. That is not life eternall This is Ioh. 17. 3. 2. Admit their bodies were deck'd with beauty and lovelinesse farre surpassing that of Ioseph and Absolom yea of all the formes and faces which ever man fancied or God fashioneâ— were furnished with the strength and abilities of Goliah and Sampson indued with the utmost heroicall fortitude and valour of the worlds Worthies clad with the most curious and costly clothing the art of man can frame or fashion fed with the choicest cates of art and nature and every waies as happy in such respects as heart can wish yet all these are but fond felicities beautifying and delighting onely the tabernacles and temples of their fordid and sinfull poore and pined loathsome and unlovely soules the matter of these tabernacles being base dust earth and ashes the state mutable and the continuance short and momentany for they must bee dissolved and then all their pompe will take her leave leaving them helplesse and unlovely to turne to rottennesse and corruption and their poore neglected soules to never ending and easelesse torments of tormenting Tophet where their worme never dieth and their fire is not quenched c. Whereas those who are sincere suiters and suppliants to the God of heaven Their soules are beautified and made blessed with the rich robes of Christs righteousnesse the saving graces of Gods spirit which are necessary to salvation farre more adorning then all outward ornaments whatsoever Psalme 49. 8. 1 Pet. 3. 3 4. Their soules are strengthened enriched cleansed and fed to life eternall yea so that they live and die comfortably and contentedly and after their earthly tabernacles are dissolved they have a building in heaven not made with hands 2 Cor. 5. 1. Say not beloved brethren many good men have prayed Object 2 as David for his child Samuel for Saul Paul for the removing the messenger of Satan which buffeted him and did not prevaile therefore prayer is not availeable not fruitfull For prayer rightly performed is ever prosperous and successefull Answ 1 either obtaining the thing sued and sought for or ability to want or goe without it 2 Cor. 12. or something else which is equivalent if not farre surpassing David lost indeed the child but the Lord sent him in lieu thereof a Salomon The Lord doth not denie because he differs the petitions â— of his people are not denied because it is the good will and pleasure of God to deferre to give the full enjoyment of things prayed for But the causes wherefore he doth delay our desires deferre and put off our petitions are First Either in regard of the wicked to astonish and affright ungodly men from their presumptuous perswasions of late repentance and their abominable abuse of Gods patience and forbearance and so to make them the more inexcusable at the last day for by this dealing with his dearest darlings the LORD doth manifest that a sleight and slender LORD have mercy on mee or LORD open to us is not availeable at the throne of grace but assiduous attendance constancy and continuance in crying and calling unto GOD Luk. 18. 1. Secondly In regard of his children themselves 1. Sometimes to chasten and correct their wants and weakenesses in prayer as namely their want of knowledge Matth. 20. 22. for they should pray with understanding 1 Cor. 14. 14. Their want of faith Iames 1. 6 7. Their want of fervency Iames 5. 16. Their want of humility Luke 18. 11 12. Want of constancy Luke 11. Their want of obedience Zach. 7. 11 12. Their want of sincerity Psal 66. 18. And so to make them fitter for such favours and mercies they pray for 2. Or to make his gifts more acceptable to us and us better esteeme and more highly to prise Gods peculiar mercies and prayer by which they are procured things dearely bought are dearely beloved things hardly procured are highly prised the rarity of favours makes them remarkable the commonnesse of comforts causeth too often contempt peace after warre a sun-shine day after tempestuous troublesome weather plenty after scarcity how welcome whereas when they have long time continued they are little regarded if not much contemned we too much thirsting after variety and change and loathing too much for the least is too much long lasting benefits That therefore we may not deeme and estimate such blessings to be of course and not of kindnesse
carelessely and customarily formally and for fashion only idly or indecently faintly or faithlessely sinfully and not sincerely pray Since God heareth not sinners Iohn 9. 31. neither can abide their prayers who live in their sinnes Isa 1. 15. Since the prayers of wicked men are abomination to the Lord Pro. 15. 8. And if wee regard iniquity in our hearts God will not heare us Psalme 66. 18. Shall wee I say so sleightly superficially and sinfully so carelessely corruptly and unconscionably practise this pious duty of prayer as to displease and dishonour God to disgrace and damnisie our selves and not rather by a serious sound and sincere performance of the same purchase and procure honour to God happinesse to our selves glory to God grace and goodnesse to our owne soules 5. Pray we therefore First With premeditation taking unto us words Hâ—s 14. 2. and powring out our meditations before the Lord Psal 102. 1. As meditation ought to goe before speech in preaching so ought it in prayer also The heart ought to proceede and goe before the mouth in pious performances Psal 19. 14. Let the words of my mouth and the meditations of my heart c. Matth. 12. 25. A good man out of the good treasure of his heart bringeth forth good things As filling goeth before emptying of vessels so the heart soule minde and spirit in prayer must first bee filled with good thoughts motions desires meditations and affections Prayer therefore is no lip labour nor a lasie worke but painefull even a breaking up of a mans heart and a powring out of his soule Whether wee pray or preach saith one wee ought not to come wildly and unadvisedly to those sacred workes beating the a 〈…〉 with empty words and seeking our matter up and downe as Saul his fathers asses but furnished and prepared to our businesse with sufficient meditation I never shall perswade my selfe that the exactest industrie which either tongue or pen can takâ— in the handling of his workâ—s can displease God Have we therefore such fore-hand thinking meditations which concerne 1. Our miseries pressures and distresses 2. Our manifold sins and iniquities occasioning the same yea deserving all Gods judgements threatned or inflicted That from these two may flow contrition for sin hatred and indignation against the same 3. Gods anger arising of them and his strict justice provoked by the same these meditations procuring and producing feare dread and reverence of the divine Majesty 4. Gods mercifull promises and gracious properties these forcing and filling the faithfull and feeble soule with faith hope joy and comfort Psal 77. 6 7 8. Secondly With those necessarie ingredients of purity Society of Saints p. 141. c. for tainted affections will marre good Orisons of which I have spoken in my Discourse of the Society of Saints Thirdly And with a dutifull and diligent marking and observing the fruit and event of our prayers not dealing with our petitions as fooles and children doe with stones and such like toyes darting and slinging them into the ayre not regarding what becomes of them or how they fall But like wise and wary suiters in Kings courts who oft renue againe and againe their petitions and alwaies waite and expect whether they shall speed And if not why 1. That not finding such desired successe as wee wished and expected our prayers not prevailing as we supposed we may imitating the Saints of God in like case 1. Be feelingly sensible of such repulse and mournefully grieve and sorrow for the same Psal 28. â— least if thou hearâ— not I become c. 2. Submissively discusse and humbly desire to know the cause of the Lords forsaking us Psal â—2 1. My God my God why c. 3. Diligently siâ—t our selves and search out the cause with Saul imitable in this why God doth not graciously answer us 1. Sam 14. 28. 4. Resolutely resolving to renounce and for ever to relinquish that make-bate betweene God and us though it be a darling delightfull Ionathan 1 Sam. 14. 39. 5. And having found out this troubler of our peace and hinderer of our prayers mortifie the same without mercy or compassion v. 44. Iosh 7. 25. Thus searching and trying our waies as to turne againe to the Lord Lament 3. 40. And that perceiving by experience our poore petitions and weake prayers to find gracious and favourable acceptance at the throne of grace and to have prospering successe we may be instigated enlivened and inflamed 1. To glorifie and give honour to our good and gracious God Psal 50. 15. 2. To forsake and for ever to abandon the service yea slavery of sin and the Satanicall society of sinfull sonnes of Beliall Psal 6. 8. the profest enemies of the Lord Iehovah 3. To love the Lord who hath beene so favourable as to heare our voice and our supplications Psal 116. 1. 4. And to be more resolute and ready to pray good pay encourageth to worke cheerefully and constantly Liberall and bountifull benefactours win and allure constant and continuall cravers The Lords readinesse to heare did animate David and should us likewise to persist resolutely and constantly in prayer Psal 116. 2. SECT 2. Why we should pray for Kings and all that are in authority and for what why for Pastours and for what why for our Children and why also for enemies THus pray we not onely for our selves but also for all men 1. Tim. 2. 1. namely which are capable of such gifts graces and good things which we pray for Three sorts are uncapable of the graces Gods people petition principally for To wit The damned in hell The dead in Christ and the desperate impenitent sinner who sins the sin against the Holy Ghost and therefore these are not to be prayed for 1. The damned are capable of no grace no good no mercy no favour Dives desired but one drop of water to comfort and coole his tongue burning and broiling in those intollerable and infernall flames and could not obtaine so small a favour 2. The dead in Christ are destitute of no grace goodnesse freedome favour honour or happinesse they enjoying to all eternity such and so many glorious blessednesses that the heart of man cannot conceive or imagine much lesse can the tongue of men and Angels expresse and declare the same To pray for the first sort of these is frivolous and fruitlesse To pray for the latter is needlesse and unnecessary and impossible to doe good to either To pray therefore for either is sinfull and unlawfull because unnecessary and unprofitable because it is not of faith for faith and every article of faith must be grounded upon Gods Word and Canonicall Scripture But to beleeve that the dead are to be prayed for is not grounded on the sacred Word of God there being in the Canonicall Scripture to warrant the same neither Testimony or precept Example or practise Promise of reward nor punishment threatned for the neglect thereof Therefore such prayer is Impious because no where
his spirit into the indissoluble incorruptible incomprehensible and incredibly gladsome embracings of his blessed Saviour whom hee saw standing on the right hand of God So for them that benigne and beneficiall benediction Thus doing wee shall demonstrate and manifestly shew the abiding and abounding of true Christian love in our hearts this teaching and enabling us thus to overcome and recompence and repay evill with goodnesse Rom. 12. 21. Thus doing we may be a meanes of their happy conversion so of inlarging the kingdome of Christ of weakening the power and lessening the number of Satans side so of our enemies Saint Ambrose thinkes that Saint Stevens prayer was a meanes of Saint Pauls comfortable and Christian change saying therefore was Paul lifted up from Ambros lib. 1. cap. 9. de paenitentia the earth because Steven was bowed downe on earth and heard And why may not we more probably conjecture if not conclude that Christs pitifull and patheticall prayer on the Crosse was the cause of the conversion and calling of many thousand Iewes after his death and resurrection Fifthly Pray for all men 1 Tim. 2. 1. of what estate degree condition or calling soever be they friends or foes good or bad pious or prophane If bad that they may be called and converted If good that they may be strengthened and established in this warfare Col. 1. 9. We must not despaire of those that August in Psal 36. be evill but we must more earnestly pray that they may be made good for alwaies the number of Saints is enlarged out of the number of the wicked saith Saint Augustine 6. Pray extraordinarily with more then ordinary ardency of affection so as to cry mightily unto God Ionah 3. 8. more earnestly then at other times Luk. 22. 44. with strong crying Hebrewes 5. 7. so as to wrestle with God in prayer Gen. 32. 24. 1. At the point of death Thus that pious Proto-martyr Saint Steven Acts 7. 60. cryed with a loud voice Thus that unparaleld Convert the penitent thiefe upon the Crosse Luke 23. 42. And our blessed Saviour Matth. 27. 46. cryed with a loud voice for usually the tempter is then most troublesome and truculent with his last encounters and most laborious onsets Then are we our selves most disabled and unfitted to hold up head and hold out against those direfull and dismall darts of the destroyer And then our night hastingly approacheth when we cannot worke any longer but we must rest from our labours Rev. 14. 13. when we cannot so praise God Ps 6. 5. as to benefit the Church and chosen of God by our prayers and other performances It therefore behoves us That God may have the greater honour and glory our selves obtaine more solace strength and support against the fierce and formidable farwells of our furious foes and that we may do all the good we possibly may or can before we rest from our labours then to double our diligence in praying unto our good and gratious God with vehement and violent vigour with earnest and unexpressable desires of the heart 2. In the time of dreadfull desertions disasterous distresses direfull discomfitings or any more then ordinary and usuall dolorous occurrences The fittest time for prayer being when men are in the greatest necessities agonies and perplexities And amongst all other duties of afflicted and assaulted soules this of prayer being the most needfull This is the first the last the best and surest weapon for weake saints souldiers and Christians and the most soveraigne salve for all sores and saddings of body and soule Hence was it that those pious pilgrims accompanied with many miseries and divers dangerous difficulties as wearinesse wandring and want of harbour hunger thirst faintnesse trouble and distresse Psal 107. 4 5 6. Hence was it that those many perplexed prisoners who sate in darkenesse and in the shadow of death being bound in affliction and iron whose hearts were brought downe with labour so that they fell downe without any to helpe them v. 10 11 12. Hence was it that sick folke whose soule abhorred all manner of meates and themselves drawing neare to the gates of death v. 18. Hence was it that seafaring men whose soule melted in them because of trouble they reeling to and fro staggering like a drunken man being at their wits end v. 26 27. Cryed unto the Lord in their troubles v. 6. 13 19 28. and obtained deliverance Hence is it that the Lord commands us to call upon him in the time of trouble Ps 50. 15. Iames 5. 15. Is any afflicted leâ— him pray And the people of God have powred out their soules and meditations before the Lord Iehovah Psal 102. 1. The time being then fittest and most seasonable for man to powre out his heart in prayer when he is in the greatest griefes pinching pressures and oppressing necessities 1. For then he is most sensible and hath the greatest feeling of Gods wrathfull displeasure and his dreadfull indignation 2. For then hee therefore will be more fervent with the Lord in prayer to have those great and grievous fadding and suppressing burdens released remooved or sweemed and sanctified 3. For then is prayer most needfull most seasonable Ps 50. 15. and usually most fervent Iosh 7. 6 2 Sam. 12. 16. 1 Sam. 1. 10 4. For then is Gods helpe nearest at hand to his people in mercy to minister unto them the greatest hope and assurance of safety and salvation when they are in the most dreadfull and dangerous distresses Ionah 2. Dan. 3. and 6. Exod. 14. Ester 4. for God is with them Ps 2â— 4 His eyes are upon them He watcheth over them He also keepes and preserves them 5. For then deliverances are of a sweeter rellish more acceptable and amiable to the faithfull petitioners who after the feeling of Gods rod and ferula upon themselves and others have faithfully and fervently fled to the throne of grace and not beene like to wicked and gracelesse men senselesse sullen or swallowed up of sorrow Iob 14. â—2 Pro. 23. 35. Thirdly In the time of the Church her misery and the Saints calamities we ought to lament their languishing to bewaile their ruines and pray continually confidently and compassionately for their solace and safety Say not beloved brethren the time is not yet come It is not Object 1 therfore seasonable to pray for their deliverance from dolours and distresses It being every day safe and seasonable to pray Answ for the advancement of Christ his Kingdome and the good of his subjects Say not beloved brethren The enemies of the Church are Object 2 mighty and the most of men It is therefore vaine and fruitlesse to pray for them There being more and mightier for the Answ Church and chosen of God then against them namely all the blessed Saints and holy Angels yea the Lord of hosts himselfe and all his armies which are innumerable Say not beloved brethren The Church cannot be in such Object 3 purity as in prime times
protect us against the assaults of our spirituall enemies who are never weary nor wanting to do mischiefe Pray in private with such gestures which are fittest to moove and enforce our hearts to feeling and fervency and which argue First A zealous right and reverent faith such as are 1. The lifting up of the hands Ex. 9 29. 17. 11. La. â— 17. 3. 41 2. The lifting up of the eyes Psal 121. 1. 123. 1. Ioh. 17. 1. 3. Standing upright as waiters Gen. 18. 22. 1 King 8 21. 4. Sitting upright Gen. 48. 2. Iudg. 20. 26. 1 Sam. 1. 10. Secondly or a sincere sound zealous repentance such as are 1. Bowing the body Gen. 22. 33. Ester 3. 5. Micah 6. 6. 2. Bending the knee 1 King 8. 54. Dan. 6. 10. Luke 22. 4. Act. 7. 60. 9. 40. Ephes 3. 14. 3. Looking downeward Luk. 18. 13. 4. Smiting on the brest or thigh Ier. 31. 19. Ezek. 21. 12. Luk. 8 13. 5. Kneeling on both knees 2 Chron. 6. 13. Dan. 6. 10. Luk. 22 41. Act 7. 60. 9. 40. 6. Falling on the face Num. 16 4 Iosh 7 6. 1 Cor. 14. 25. 7. Thrusting the mouth into the dust Lam. 3. 29. 8. Sitting abjectly clothed in dust Neh 9 1. 9. Hanging downe the hands Ier. 31. 19. Ezek. 21. 12. Pray in publique with unanimous uniformity in regard of our outward carriage and gesture keeping using and observing publique gestures prescribed and practised as commendable and warrantable by our Church not breaking the bounds of comelinesse and order Neh. 8. 5 6. this being a principall preventing preposterous censuring and condemning of others whereas diversity of gestures causeth distractions and hindereth devotion I do therfore heartily wish and unfainedly desire that all persons in publique performances of prayer with the Congregation would fall downe and kneele before the Lord our maker this being enjoyned and that rightly religiously and warrantably Psal 95. 6 7. Mine answer to these interrogatories was it demanded should be as followeth Quest 1. Is bodily worship alwaies needfull Answ In publique assemblies and in the Congregation it is although not in private or secret Quest 2. Is it sufficient in the great Congregation or ought it to be first and principally performed Answ 1. Neither is it sufficient for God requireth the soule heart mind and spirit 2. Neither ought it to go before the worship of the soule for that is both preposterous and hypocriticall Quest 3. Is kneeling alwaies needfull in Gods publique worship and service Ans It is needfull alwaies because commanded Ps 75. 6 7. Isa 45. 23. and consonant to the practise of the most pious people 2 Chron. 6. 13. Quest 4. Is kneeling needfull in all publique service of God and in all the parts thereof Answ No but in invocation or prayer as appeares by precept and practise Quest. 5. Is it needfull all the time of publique prayer and in all persons Answ No for in some it may be injurious and hurtfull in others inconvenient and unprofitable 1. Hurtfull to the impotent lame sick sore c. and then it is contrary to that authenticall commandement and pious precept I will have mercy and not sacrifice 2. Inconvenient when the Ministers voice in prayer is therby drowned so as that it cannot be he heard and then it is repugnant to that royall rule let all be done to edification Quest 6. Is kneeling first or most to be used in Gods publique service Answ Yes because humiliation is chiefly required and prayer also oftenest to be used whereupon Gods house is called a house of prayer Eusebius reports of Saint Iames the brother of the Lord that Lib. 2. cap. 23 his knees had lost the sense of feeling like unto a camels with continuall kneeling upon them in worshipping of God and praying for the pardon of sin for the people CHAP. XIII Fasting is another duty of Christian souldiers what kinde of fasting is required its necessity excellency companions and occasions TO our extraordinary prayers joyne we often watchfullnesse and fasting Col. 4. 2. watch in prayer 1 Cor. 7. 5. give your selves to fasting and prayer First Thus doing we shall testifie our officious dutifull and diligent obedience to the holy and heavenly precepts of our Soveraigne Lord God and blessed Saviour Ioel 1. 1â— 1 Cor. 1. 7 Secondly Thus doing we shall manifest our Christian conformity to the pious and praise-worthy practises of good men in times and ages past and gone as of David Cornelius Acts 10. and divers other Thirdly This combination of fasting with prayer comfortably crowning with correspondent compensation and excellently enriching with extraordinary effects for 1. Hereby great and gladsome blessings have beene purchased and procured Witnesse the Iewes marvailous and miraculous deliverances from that malignant and mischievous massacre of their cruell and capitall enemy that wicked misbeleeving miscreant Haman and his cursed complices Ester 4 16. 8. 14 15. Witnesse that confirming conference and comfortable command of an holy and heavenly Angell unto Cornelius that charitable and devout Captaine and Centurion of the the Italian band when hee was fasting in his house Acts 10. 30. 2. Hereby former favours and memorable mercies have beene confirmed and continued reestablished and reduplicated witnesse Gods being intreated of the Iewes when they fasted and besought the Lord Ezâ—a 8. 22 23. 3. Hereby fearefuâ—l and formidable judgements have been respited and removed witnesse the prolonging and putting off the pouring out of Gods wrath upon the people of the Iewes untill Iosiah was gathered to his fathers in peace 2 Chron. 34. 27 28. Witnesse that remarkable victory of the Israelites against the Benjamites after two terrible and dreadfull discomfitings in which they lost forty thousand valiant men Iudg. 20. 26. They fasted and the Lord smote Benjamin v. 35. and witnesse the Lord repealing and repenting him of the evill that hee said hee would doe to the Ninivites Ionah 3. 10. 4. Hereby plagues and punishments crosses and calamities have beene changed and converted into incredible and inestimable profits and promotions comforts and contentments Witnesse that invaluable spoyle of riches and pretious jewels which Iehosaphat and the people of the Iewes found amongst their slaughtered enemies that extraordinary joy wherewith the Lord had made them to rejoyce and the peaceable rest quietnesse and tranquillity which God gave to the Realme of Iehosaphat after that by this pio 〈…〉 〈…〉 lent performance he had obtained an unheard of victorious vanquishing of the Ammonites Moabites and Edomites who were compacted in a cursed confederacie and unjustly invaded the Realme of Iudah with an astonishing and affrighting with an impregnable and invincible army 2 Chron. 20. 5. Hereby the Saints and holy ones of God have interessed themselves in the promised reward Matth. 6. 18. have been more confidently confirmed and certainely assured of their owne salvation 1 Cor. 9. 23 27. fitly therefore and excellently doth Saint Chrysostome call fasting the tranquility of our Hom. 2. in Gen.