last great Idoll of the world how do men gape after it whence comes it It comes neyther from the East nor from the West nor from the South sayth the Psalmist but why did hee leave out the North Ps 75. 6 to shew that much might bee done by endeavour by use of meanes but for all that God would have one place to come in at seeke then after God for in having him thou hast all things I will now shew thee the third motion or particular of prayer and that is thou must knock with the hand as much The third motion of prayer is to knock with the hand Jam. 4. 5. as one should say doe as you say as thou sayst well so thou must doe well shew thy faith by thy workes let thy Religion shine through thy life and conversation Bee not like those that pray and practise not God will certaynely abhor such because their hands are embrued in blood If that a subject Esay 1. 15. should offer up a Petition to the king having his hands bloodâ—ly dyed in the blood of his sonne dost thou thinke that hee would accept of it by no meanes hee would surely bee so farre from acceptance that hee would make him feele the severity of law And thus it is if thou shouldst offer up thy prayers to the King of Kings with thy hands embrued in the bloud of his sonne the Lord of life still crucifying Heb. 6. him afresh by thy sinnes which are as so many speares thrust into his pretious side doest thou thinke hee would accept of it I trow not knock then with a Religious hand if ever thou desirest Math. 7. 8. God to open unto thee Aske and thou shalt bee sure of temporall things seeke and God wil give thee spiritual blessings so knock and hee will give thee eternall lifeâ— that is hee will open the gates of heaven and give thee everlasting happinesse more then thy heart can wish or thy tongue desire Now these three motions Aske Seeke Knock being put together make up that third kind of prayer which I have heretofore discover'd already But before I passe any further mee thinks I heare thee whisper this Objection Object which not only thou but many thousands object unto themselves viz. that there were some that did knock and yet they were not opened unto Luke 13. 24. Luk. 13. 24. To this I answer Answer they did not knock with a Religious hand not with the hand of faith they had no oyle in their Lamps It is not enough to say well but to do well not to have Religion only at the tongues end but to have it truly in the practise of it those had Lampes but no oyle Religion Math. 25. 1. without practise and that 's the Reason they were excluded they are not Nominals but Reals that are admitted into Gods Grammar There are some that shal knock and say Lord Lord have wee not prophesyed in thy name and in thy name cast out Devils Math. 7. 23 and in thy name done many wonderful things some agayne shall knock alowde and call strongly to the Lord saying Lord Lord open unto us Orationis instantia est pulsatio Luk. 13. 25 Prayer is indeed a spirituall knocking and this prayer of these damned ones was a well compacted one if it had come from beleevers for First thing they desired was Res optima the opening of heaven and prayer is able to doe it prayer is an excellent picklock thus did Eliah and the Theife on the Crosse open heaven Secondly theyr Prayer was modus optimus a Prayer of unity they all beganne to say and it was a prayer of fervency they were hot in the pursuite like the children of Israel in extremity they cry aloud to the Lord for releife there 's the unity of their prayer Thirdly it was scopus optimus the best object on which they could fasten themselves they go to the Fountayne-head they ingeminate the word Lord Lord and it is that word where all good men beginne their prayers Prayer is called a Conference with God if it hath not relation to God it hath not the definition of prayer they of Rome pray to Saynts and Angels but it is most sure that if it bee not Domine it cannot bee Domina if hee that cals out Lord Lord shall not enter then hee that prayes to my Lady wil hardly find admission therefore this prayer of theirs was well terminated and in that regard a good prayer But what of all this here 's goodly blossoms but no fruite at all these things are seemingly good but all these will not serve the turne that which doth follow poysoned all the rest which may bee reduced into these 4 heads First it was Oratio extorta the feare of Iudgment brought them to it in this life God often called unto them but they would not heare they thought as too many do that a Lord have mercy upon mee at their death would have done it but now to their ruine they behold hell open to receive them heaven shut upon them they there for cry out Lord Lord open c. Secondly it was Oratio hypocritica it had all forme but not the least power of Godlinesse in it a Godly man cals Lord and Piety doth ingeminate the word but these damned creatures could not say with David my Lord and my God but this prayer of theirs as it was verball so not cordiall as verball not reall they had despised Christ in this life they would not have him but Barrabas not his saving grace but their owne vile affections and now when their workes as fruits of their faith should have pleaded for them now it is that they belch out hypocriticall expressions for the obtayning of that which their owne incredulity had in this life forfayred Thirdly it was Oratio arrogans a most saucy arrogant Prayer what did they thinke that God would bee pleased with sounds they cry aloude unto God it is true if a man bee deafe wee stretch out our throates unto him but what presumption was this to call out thus unto God who is nigh unto all them that seeke Ps 34. 18. him hoc non est â—rare omnipotentem sed derogare but there is a worse thing in it then all this they came cloathed with their sinnes before him whose pure eyes can endure no uncleanesse they did dye in their sinnes and filthinesse and then were past washing or cleansing it was therefore Opus audaciae an audacious prayer Fourthly it was Oratio intempestiva an unseasonable Prayer when the gate is shut one minute is too late momentum est unde pendet aeternitas there is a moment of time whereon depends eternity but that must bee in this life for God heares prayers only in a time accepted here is the place and here is the time too hereafter is neyther place nor time serò levavit dives oculos prayer is a grace of the way not of the
and the old cannot live long hence it is that mans life is compared to a flower not for the stalk it growes on that 's too strong a simile but to the flower which the breath of a child may blow off nay not every flower neither as the blossome Mans life compared to a flower of a tree that may stick fast two or three dayes nor the flower of sonie strong herb which may continue longer nor the flower of the garden that may be preserved but the flower of the fieldâ— subject to all wind and weather Psalm 103. 15. Such is the brittlenesse of mans nature if hee were made of glasse saith S. Augustine there were more security let him be never so charily Mans life more brittle then glasse kept he must dye a glasse is subject to nothing but a fall it feares no feaver nor age nor plague but man is subject to a thousand accidents he finds but one way to come into the world but may easily see a thousand dores to goe out at It is not policy nor Riches nor strength that will carry it out Goliah had an helmet of brasse upon his head a Coate of brasse upon his body weighing five thousand shekels of brasse a burthen fitter for an asse then a man he had also bootes of brasse upon his legges a sheild of brasse upon his shoulders when this beast was thus set out 1 Sam. 17. 15. with all his Caparisons hee might be rather tearmed homo aereus then homo carneus a man of brasse then a man of flesh yet David found out a place in his fore head where there was no brasse so kild him if death come with a Commission to breake up this house of clay no man can say to him as hee saith to his Neighbour come againe tomorrow is death thus unavoydeable is the time so uncertaine do men so number Ps 90. 12. their dâ—yes that they apply their hearts unto wisedome Alas men live as though there were no death at all like those that go to the India's never take notice how many have beene swallowed up in the waves but what some few have got by the voyage looke onely upon those that are now surviving not upon the many Millions that are gone downe into the grave before them they thinke on death as the Athenians did treate of peace never but when they are in blacks It is a Custome in Constantinople that on that day the Emperor is crowned one presents unto him many stones out of which hee is to choose his tombestone Philip of Macedon had a boy to say unto him on all occasions Memento Philippi c. Remember Philip thou art but a man shall Turkes and Heathens do this and shall not Christians remember their end It is reported that the birds of Norwey fly faster then any others birds of the ayre not that nature hath given any agility to their wings more then others but they knowing the day to be very short in that climate make the greater hast to their nests this is that which God himselfe complaynes of the storcke knoweth her appointed time and the Turtle and the Crane and the Swallow observe the time of their comming but my people know not the judgements of the Lord. Jerem. 8. 7. Strange that birds shall make such practicall use of their knowledge and that man who is the Lord over all the Creatures should not make use of his time and so Psalm 8. 5 mend his pace to his long home the house appoynted for all living hee that hath a great journey to ride and a short time to ride it in must needes ride the faster hee that hath a great taske of worke to doe and but a small time to worke in must worke the harder here 's no abiding place where then the Heavenly Jerusalem Heb. 13. 14. that 's a great Pilgrimage a long way thither many rubs in the way and but a very short time to go it in a short life which in the twinckling of an eye may be taken away there is need then to pluck up the heeles and to mend the pace thither and as it is a longe way and but a short time allotted so there must be a great deale of worke done in the way too that great worke of salvation the greatest worke of all other a worke that will make that a man sweate at it a worke that must not be done by starts not be wrought onely but worked out not easily Phil. 2. 12. neither but with feare and trembling set on then upon this great worke the time wil come when there shall be no working boc est momentum unde pendet aeternit as the time past thou canst not recall the time to come thou art not sure of the time present is that thou must make use of Christ that good man of the house hath not yet shut too the doore yet it stands open doe but knock and it shall be opened unto thee now is the time to day if thou wilt heare his voyce this present houre this very instant is the faire kept as I may say of forgiving of sinnes It Time present to be used may be now had at an easy rate onely for forgiving them that trespasse against thee but if thou tarry till the faire be ended and who knowes how soone it may bee seeing it hath lasted so long already there will then be no pardons to be purchased at any rate but thou must pay for thy improvidence with the uttermost farthing put not off then from day to day least thou come as it is said a day after the faire but while it is called to day call thy selfe to an accompt let not the Sunne go downe upon thy impenitency to God or upon thine anger to thy neighbour deferre not til the last and hope to creepe into heaven with a Lord haue mercy upon me there was never but one that leaped so soone thither he was one that no man might dispaire but one that no man might presume at that time there will be but a little sand left in the glasse the houre of mortality will be soone runne out then will the Devill like a subtle Logician come upon thee with his best argumeÌ„t casting such a mist of darkenesse betwixt God and thy soule that thou wilt hardly discerne the throne of grace would'st thou not then sell all that thou hast to buy that pretious pearle of time the Rich man tooke care for the enlarging his barnes but God would not stay the building of them yet it is not certaine that thou shalt haue the warning that foole had doe not the weekely bils informe thee of sodaine death ther 's thunder without lightning death without a warning A great manlying on his deathâ—bed sent first for his Phisition to advise with him about the recovery of his health no meanes was left untryed but all in vaine the Phisition gaue him up for a
make a new bout at thee and tax thee of Presumption saying why dost thou presume thus of Gods mercy being so notorious a sinner and that having not repented of thy sinnes it is now too late tell him againe that At what time soever a sinner shall repent of his sinnes God will blot out all his misdeedes Ezek. 18. Then will he seeke to cast a mist before thy eyes how knowest thou sayth hee whether God will accept of thy repentance or no since formerly thou hast been so backward in this worke of Repentance let him understand that thou art assured that upon acknowledgement of thy sinnes God is just and faithfull to forgive them Joh. 1. 9. When all this will not The main battell against the Devill serve the turne then he lifts up his arme to give the fatall blow to challenge thy Faith that it is dead and false bid him keepe off for thou wilt show him thy faith by thy workes Jam. 2. 18. Alas sayth hee thy workes what dost thou speak of them thy charity is vaine-glorious thy obedience fayned thy Religion formall and the best of them but hypocriticall answere him that thou art no hipcorite thou knowest nothing of thy selfe yet art thâ—u not thereby justified 1 Cor. 4. 4. Yea but perchance â—he will tell thee that it is a great signe thou hast beene a notorious offender in regard that thy afflictions and corrections lie so heavy upon thee let him know that God doth scourge every sonne whom he receiveth and by this thou â—â—ther knowest that thou art a sonne no bastard Heb. 12. 7. 8. He may perchance proceede further and say whereas thou lookest for pâ—â—ce at the hands of God thou art deceived for thou canst have no peaece so long as thou dost endure Afflictions Answer him with the Psal mist The Lord speaketh peace unto his people and to his Saints that they â—urne not againe to folly Psalm 85. 8. When all this will not prevaile then he comes on afresh Thou talkest sayth hee of Faith and good workes but what is all this if thou art not elected tell him thou art sure the Lord hath elected to himselfe the man that is godly Psalm 4. 3. Being thus pinched then he is ready to challenge God The heat of the battle against the Devill of inconstancy Gods will saith hee may change alter It is false the gifts and callings of God are without repentance Rom. 11. 29. God was yesterday to day and the same for ever Heb. 13. Nay let him know to his fatall downfall and overthrow that the mountaines shall remove and the hils fall downe but Gods mercy shall not depart from thee if thou livest in peace nor shall the Covenant of my peace saith the Lord himselfe fall away which hath compassion on thee I but saith Sathan if there Es 54. 10 be no alteration in God yet sure I am that thou art a changer changing thy good promises to evill practises and though God is strong yet thou art weake Answer him thou art not kept by thy own strength but by the power of God unto salvation Rom. 1. 16. And for all thy weaknesse thou art strong enough to overcome Rev. 12. 11. the great Dragon by the blood of the Lambe Christ Jesus Then he labours to make thee distrust in God power what saith he how darest thou depend on Gods strength since thou art so wicked a creature what hast thou Gods grace and assistance at command faint not for all this but tell him boldly that thy sufficiency is in God it is true thou canst not approach to Christ â—xcept the Father draw thee without him thou canst do nothing Joh. 6. 44. but on the other side through Christ that helpes thee thou art able to do all things Phil. 4. 5. Well saith he though thou dâ—st trust in Gods strength yet thou dost not know whether God will helpe thee or not because his grace is free and not at command for answer shew him thy affâ—rance and covenant which God hath confirmed and sealed with the blood of Jesus Christ I will make an everlasting Covenant with them that I will never turne aâ—â—â—y Jer. 31. 33. from them to do them good I will put my feare in their hearts that they shall not depart from mee Exod. 26. 26. however Sathan I will not require helpe of thee for hardly canst The retraite thou helpe another when thou canst not helpe thy selfe Lastly whatsoever it be that he shall lay to thy charge whether it be pride malice taking Gods name in vaine c. plead Christs suffering upon thy repentance as a generall release from all thy sinnes this if nothing else will stop his mouth make him hide his head being utterly ashamed of so fearefull an overthrow Thus I have shewed thee how to repell the Devils assaults as he is thus furious in the encounter so he is also The Devil observes his times very cunning in the observation of his time In times even of prosperity he knowes how to come upon thee David in his aboundnce found it more hard to resist his pleasures then to vanquish great Goliah Hezekiah was safer on his sick-bed then he was congratulated for his recovery it is ease that slayeth the foole Pr. 1. 32. That man had need to have astrong braine which the liquor of prosperity cannot overcome hence it was that Moses chose rather to keepe his Fathers sheepe then to enjoy the pleasures of the Court for a season but well doth the Devill know that hee was one of a thousand when the wind sits in a corner blowing in profits and preferments then is the time of trvall the Devill Time of Prosperity the Devils opportunity Luk. 14. 16 layes about him timidus in inalis tumidus in secundis it was the yoke of oxen the wife and the farme that hindred the ghests from the supper of the Lambe these are the Devils â—aytes have a care then and looke about thee if riches encrease set not thy heart upon them they will betray thee to the Enemy hinder thee in the combat and so deprive thee of life everlasting If this will not take he can undermine thee with afflictions sure I am that in afflictions man is then at the weakest when his body is distempered with sicknesse his In time of affliction the Devill most violent mind cast downe through present calamity nay his very soule drencht in sorrow for sinne committed then is the Devill at the very height of his strength not that hee is stronger in his owne nature but that hee is so strong over mans nature that is then so weake It is with the Devill as with an Enemy seeing that by the helpe and power of Gods spirit within thee thou hast oftentimes foyled him out hee doth as it were give thee over but when God shall but once lay his hand of affliction on thee then doth hee lay his hand also to make