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
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
sake the souldiers fight First the Christians Generals and Commanders are 1. God the Father who is therefore called usually in Scripture a Lord of hosts because all creatures are under his power and disposition as an host of souldiers under their Emperour By him we pull down strong holds exalting against God 2 Cor. 10. 4 5. And with his armour we fight Eph 6. 11 13. 2. Christ Iesus who is their couragious Captaine 2 Cor. 10. 5. to the obedience of Christ 2 Tim. 2. 3. As a good souldier of Christ. Rev. 12. 7. Michael .i. Christ Iesus that strong and mighty Prince and Captaine of the host of God Iosh 5. 13 15. Secondly the enemies prime leader and commander is the Divell Iam. 4. 7. Resist the Divell Rev. 12. 7. The Dragon fought and his angels .i. The Divell likened to a Dragon in regard of his terrible fiercenesse who is the prince of that army which maintaineth warre against Christ Rev. 20. 2. The Dragon which is the Divell As for the king of those dreadfull and hellish locusts the angels of the bottomlesse pit Rev. 9. 11. the monstrous prevailing beast Rev. 13. 1 2. they are but the Divels substitutes 4. There are ordinary souldiers in each band namely every Saint every wicked one there are horsmen and chariots of each side namely 1. Able and faithfull Magistrates and Ministers who like valiant horsmen and commanders put themselves in danger first running upon the pikes to rout the enemies and break their ranks to rescue and deliver to save and defend Gods people are worthily called the chariots and horsmen of Israel 2 King 2. 12. 2. And all true professours which are faithfull family-governours who like inferiour officers are helpers to the forenamed Rom. 16. 9. 1 Cor. 16. 16. 1. With their prayers Ephes 6. 18 19. Pray for all Saints and for me 1 Tim. 2. 1 2. Pray for Kings and all all that are in authority in their Magistracy and Ministery 2. With their purses in their maintenance Rom. 16. 3 6. 3. With their paines in preparing and fitting their families 4. With their advise and counsell conversation and good example among their neighbours and families So on the contrary 1. Wicked Magistrates who by 1. Impunity incourage offenders in mischiefe making oft kingdomes thereby guilty of crying crimson siâ—nes 2. Which condemne the harmelesse innocent contrary to charity justice the good of the common-wealth and God himselfe 3. And neglect to rescue the guiltlesse person out of the clawes of the mighty it being in their power to save them 2. Wicked Ministers who by their 1. Pining cause Gods people to perish for want of knowledge Pro. 29 18. Hos 4 6. 2. Poysoning making men twofold more the children of hell by their endeavours Mat. 23. 15. 3. Neglecting to shew men the present danger of their sinfull condition Ezek. 35. 6. 4. Evill counsell and bad example 3. Wicked family-governours 1. Who by hurting and hindering Gods faithfull Ministers 2. Who by bad counsell and lewd example 3. And negligence in instructing their families Glad the bad make sad the good disobey the Lord of life serve the Prince of darknesse damme up the current of sound profession saving practice and knowledge And open the flood-gates of iniquity to run amaine with restlesse streames and dreadfull overflowings shew themselves perspicuously to be the chariots and horsemen that is the captaines and chiefe strength of the arch-enemy to the Lord of glory 5. As in warfare so in Christianity there is a compleat armour for the Christian souldier Ephesians 6. 11 12. Called the Armour of God Ephesians 6. 11. Of light Romans 13. 12. Of righteousnesse 2 Corinth 6. 7. And weapons defensive and offensive 2 Corinth 10. 3. For the weapons of our warfare are not carnall but mighty through God to the pulling downe of strong holds Neither is the opposite faction wanting of weapons of unrighteousnesse and darkenesse Romans 6. 12. which the other have cast off 6. As in a warfare the truly valourous and faithfull souldier hath or ought to have an honourable reward and renowned repute as a requiting remuneration requisite for his loyall laudable and laborious sedulity and services conflicts and conquests But the pernicious and perfidious traytour who by base and unworthy cowardize briberie or the like betrayes his cause and countrey condigne punishment Even so the truly valiant magnanimous Christian souldier couragious and constant for his God and Christ their Gospell and cause and his owne conscience shall be rewarded with a crowne of righteousnesse 2 Timoth. 4. 7 8. I have fought a good fight henceforth there is laid up for mee a crowne of righteousnesse which the LORD the righteous Iudge shall give mee at that day c. But the halting treacherous hypocrite the downeright prophane wretch yea every one who is against the Lord and his Christ with the Divell that deceived them shall bee cast into the lake of fire and brimstone and tormented for ever and ever Revelation 20. 10. CHAP. III. Christianity is a good warfare CHristianity is a good warfare 1 Tim. 6. 12 Fight the Doct. 2 good fight of faith 2 Tim. 4. 7. I have fought a good fight That warfare which is with a good warrant for a good Reas 1 cause after a good manner and for a good end is a good warfare But Christianity is a warfare which is 1. With a good warrant namely Gods owne commission Iam. 4. 7. Resist the Divell 2. For a good cause namely for the faith Iude 3. therefore called the good fight of faith 1 Tim. 6. 12. To obtaine an incorruptible crowne 1 Cor. 9. 25. But we an incorruptible To keepe a good conscience void of offence to God and men Acts 24 16. To please Christ who hath chosen us to be souldiers 2 Tim. 2. 4. 3. After a good manner Not after the flesh although they live in the flesh 2 Cor. 10. 3. Not with carnall weapons 2 Cor. 10. 4. But spirituall The armour of God the weapons of righteousnesse 4. For a good end namely to glorifie God To obtaine the salvation which is in Christ Iesus with eternall glory 2 Tim. 2. 10. To stand in the evill day Eph. 6. 13. And to pull downe strong holds exalting themselves against the knowledge of God 2 Cor. 10. 4. 5. That warfare which is the Lords Christs the Spirits Angels and Saints against the Divell the world the flesh and sin is a good warfare But Christianity is a warfare which is the Lords c. against the Divell c. Therefore c. That warfare which is good in the five following respects is a good warfare But Christianity is a good warfare in those respects namely 1. In regard of the Author of it who is that God which is the Author of all good of no evill Gen. 3. 15. It was he who put enmity betweene the womans blessed seed and the serpents cursed brood and that in paradise 2. In regard of the souldiers
with reason 6 Be strong in goodnesse that so we may become beneficiall and helpefull to others after Gods example communicating to them the good things that are in us for their good and benefit 7. Be strong in faith towards God whereby we may be certified of the remission of our sinnes of our reconciliation with God in Christ and depend upon the Lords providence for food and raiment in the use of lawfull meanes And towards man whereby we may be faithfull and just in observing and keeping our honest word and promises 8. Be we strong in meeknesse that so we may yeeld with a quiet and willing submission of our judgements and affections to the rules of Gods Word Iames 1. 21. And suffer abuses and injuries from men without desire of revenge Col. 3. 12 13. 9. Be we strong in temperance That so we may be enabled to use the outward blessings of God with moderation of minde this holding us backe from superfluity and excesse and causing us rather to refraine from that we may doe then in our delights and pleasures to goe so farre as our abilities estates and time will give us leave Which moderation is a meanes to prevent many evills both sins and punishments For by moderating our appetite in meates and drinkes which ought to be received with perpetuall abstinence lesse then nature desires to refresh it and to fit man for Gods service in apparell cloathing our selves according to our sexe the received and seemely fashion of our countrey and our owne ability in getting goods so that we rest content having sufficient to feede and cloath our selves and ours And in spending of the same not wastfully riotously prodigally unthriftily unprofitably injustly injuriously and unnecessarily we prevent many sins as gluttonie drunkennesse whoredome pride covetousnesse prodigality c. and punishments as diseaseâ— of the body beggery infamy security sensuality curse and condemnation Pro. 23. 21. Isa 5. 11 12 13 14. First Although the greatest part of men therefore are wholly regardlesse of if not contemners of this spirituall strength comforting and contenting themselves with this they are mighty in power Iob 21. 7. their breasts are full of milke and their bones are moistened with marrow v. 24. there are no bands in their death but their strength is firme yea and oftentimes are ready in regard of their corporall force and abilities to disdaine and defie Goliah like the fervants of the living Lord. Little considering That although bodily strength is a blessing therefore not to be given to wine or women Pro. 31. 3. therefore to be imployed to the glory of God the giver yet it is 1 But a common blessing whereof Goliah partakes as well as Sampson Sonnes of Belial as well as heires of bliffe 2 Yea such a benefit wherein the Vnicornâ— whose strength is great Iob 39 11. the horse whose necke iâ— clothed with thunder the glory of whose nostrills is terrible who p 〈…〉 in the valâ—ey and rejoyceth in his strength going on to mâ—â—te the armâ—d man who mâ—â—keth at feare and is not affrightâ—d neither turnâ—th back from the sword 21. The Bâ—hemoth whose strength is in his loines and his force in the navell of his belâ—y whose bones are as strong pieces of brasse and like bars of iron Chap. 40. 16. c. The Leviathan whose fight is able to cast one downe whom even the fiercest dares not stirre up in whose necke remaineth strength when he raiseth up himselfe the mighty are afraid who esteemeth iron as straw and brasse as rotten wood Chap. 41. 9 10 11 12 c. not onely equalize but farre excell them 3 Therefore not amiable to the Lord who delighteth not in the strength of the horse nor taketh pleasure in the legs of a man Psal 147. 10. And therefore no cause of glorying For thus saith the Lord let not the mighty man glory in his might Ieremy 9. 23. Secondly Although too too many rest satisfied in their spirituall weaknesse being alwaies babes such as have need of milke and not of strong meate whereas for their time they ought to be teachers like those the Apostle reproves 1 Cor. 3. 2. c. Heb. 5. 12. Little considering that although in Christs Fold there are lambes in Christs Orchard there are plants in Christs Family there are babes yet that 1. Christs lambes are of his flocke hearing his voice and following his precept and practise Ioâ— 10. 27. and therefore grow in grace 2 Pet. 3 18. 2. That Christs plants are like trees planted by the waters side which bring forth fruit in their season Psal 1. 3. and still bring forth fruit in old age Psal 92. 13. 3. That babes in Christ desire the sincere milk of the Word and grow thereby 1 Pet. 2. 2. Little considering that although weake faith if true is powerfull and available because it is faith and the promises are made to it because it is faith and it is the same with strong faith 1 In regard of nature though not in regard of the strength as a babe and a gyant 2 In regard of quality though not quantity as a drop of water and a river 3 In regard of property though not proportion as a little vessell and a great 4 In regard of the use though not the power as a palsie hand and a steddie yet that this faith is of a growing nature Rom. 1. 17. Little considering that those desires of grace which are grace which God will fulfill and satisfie Matth. 5. 6. are constant lively operative growing from desire to endeavour from endeavour to action Yet all you souldiers of this good warfare 1. Daily and diligently diet satiate and satisfie your soules with that sweet and wholesome heavenly food and Manna sweeter then hony and the hony-combe Psal 19. by reading hearing meditation and conference That as although wee have but few markets in a weeke yet with such provision we provide both there and at home we duly and daily stablish and strengthen our bodies vigour and abilities So although wee have not many market daies in the weeke for our soules yet with that spirituall repast we then store our selves and with such private provision we are furnished withall let us daily and diligently fortifie and strengthen our soules in the Lord and in the gifts and graces of his spirit 2. Vse and exercise is a meanes to continue confirme and augment the vigour and forces of soule and body Vse legs and have them exercise strength and have it So exercise faith love peace joy patience c. and have them effectuall and increasing 3. Resist and remove all manner of sins the soules sicknesse hindering and much hurting its health strength and vigour 4. Pray unto God from whom all our sufficiency is 2 Cor. 3. 5. without whom we can doe nothing Ioh. 15 5. by whom we may do all things Phil. 4. 13. To strengthen us for he giveth power to the faint c. Isa 40. 29. 5. And waite upon the
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
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.
now presse and perswade all Christian souldiers to performe and practise much differing from the former For 1. This is free and voluntary That is necessary and enjoyned Lev. 23. 29. 2. This is performed and practised by one person or family at the most 2 Sam. 3. 35. 12. 16. Ester 4. 16. Psal 35. 13. 69 10. Neh. 1. 4. Dan 9. 10. Acts 10. 2 3. Luk. 2 8 36. That by a kingdome or countrey joyntly 3. This in the most private and retired place 2 Sam. 12. 16. Zach. 7. 3. Matth. 6. 18. That in the publike congregation For in this as in other Christian exercises we must not desire to be seene of men onely to our Father in secret this differencing ours from hypocriticall performances and such fequestring from company fitting us more freely and servently to mourne meditate fast and pray 4. This may be appointed by any man who hath power of himselfe consent of superious Num. 36. 4 13. or convenient opportunity Neh. 1. 4. That onely by Kings and such like authority 5. This for more ends and causes namely not onely publike Psal 53. 13. Dan. 10 2 3. But also private 2 Sam. 12. 2 Cor. 11. 22. That onely for ends and causes which are publike and generall First The publike occasions of private â—astings are 1. The losse of the Church or common-wealth in the death of good governours worthy and valiant Warriours or other such like props pillars and patriots of the same 1 Sam. 31. 13. 2 Sam. 1. 14. 12. 30 35. And that God would give a good supply 2. The sorrowes and sicknesses of other men yea of enemies Psal 35. 13. Rom. 12. 15. Iam 5. 5. 3. The height and hideousnesse of sinne raigning in a republique through impunity and connivence Iosh 7. 16. Ezra 9 3 4. Psal 119. 136. 4. The sense and suffering of some jâ—dgement befallen Neh. 1. 4. Dan 9. 3. 5. The protection safety and securing of Kings and others in authority 1 Tim. 2. 1 2 3. 6. The purchasing and procuring of some blessings and benefits for Church and Common-wealth Secondly The private opportunities for this private performance are these and such like 1. The taming of the flesh the better to practise the particular duties of our personall callings fervently and faithfully 1 Cor. 9. 27. 2 Cor. 6. 6. 1 Tim. 5. 23. 2. The fitting and furnishing of a mans selfe in time of persecution to beare the crosse more piously and patiently comfortably and couragiously Matth. 9. 13. Zach. 7. 3. 2 Cor. 6. 5 6. 11. 27. By this meanes many Martyrs became so mighty and magnanimous 3. The stirring up reviving and renewing of our repentance Iob 41. 5. Psal 69. 11. 109. 24. 4. The adding and augmenting frequency and fervour unto our prayers and petitions Zach. 12. 10. Luke 2. 37. This gives wings and vigour unto prayer after our hearts have beene exceeding frozen barren and unfruitfull Ioel 1. 17. Exra 8. 20. 1 Cor. 7. 5. 5. The obtaining and more powerfull possessing the spirituall and soule-ravishing presence of our blessed Saviour Matth. 9. 14. 6. The recovery or receiving of some blessings wanting to us in particular 1 Sam. 1. 7 10. 7. The averting or turning away of some personall judgement threatned or inflicted 1 Sam. 12. 16. 1 Kings 21. 2 Chron. 32. 26. 33. 18 19. 8. The sense and suffering of some present and particular losse Gen. 37. 34. 9. The sitting and furnishing a mans selfe more preparedly profitably to heare the Word and to receive the communion Thus many good and gracious people before such divine duties doe often eate sparingly or fast this being a pressing and powerfull preparative to that needfull preparation August in Ioan. 11. 55. What doth it profit to abstaine from meat and to wander in sin to chastise the body with hunger and to occupie the mind in wickednesse we appoint abstinence to the body that we may the more abstaine from vice whosoever fasteth and liveth in sinen seemeth to have made advantage of meates not of salvation saith Saint Ambrose Serm. 33. Levit. 16. 29. 1 King 21. 29. 2 Chron. 12. 6 7. Ezra 8. 21. Num. 29. 7. Ioel 2. 12. 13. which ought to precede our communicating at the Lords Table They came to Ierusalem to sanctifie themselves with prayer how much more ought we saith Saint Augustine prepare our selves for our passeover according to those precepts 2 Chron. 30. 18 19 20 21. 35. 6. and practises Iohn 11. 55. 12. 1. This private and particular fast consists as the publique not only in bodily abstinence but also First In an absolute abstinence a carefull cessation and true turning from all manner of sin and iniquity Isa 58. 6. especially from such hainous abominations which helpe forward the affliction hasten Gods judgements hinder and withhold his mercies and favours Abstinence from meates and not from maliciousnesse from pleasures and not from prophanesse from food and not from filthinesse from sleepe and not from sin is a diabolicall and not a divine fast for which God often rejected and reproved the Iewes Isa 58. 3. Zach. 7. 5 6. The Ninivites therefore whose fast was pleasing to the Lord and profitable to themselves was accompanyed with a turning from all their evill waies Ionah 3. 8. And a generall turning from all sin hath been prescribed to practised by Gods people as a principall and powerfull as a necessary and never failing meanes to avert and keepe away judgements presaged and posting apace Ezra 8 9. and to avoke and take away plagues and punishments pursuing perceived and perplexing Ioel 2. 12. Secondly In an holy humbling of the soule for Gods displeasure felt or seared and for sin occasioning the same Fasting therefore hath this name of humbling the soule almost and altogether appropriated to it selfe Abstinence is therefore We ought to know brethreÌ„ that fasting is acceptable to God not onely that we cover our soules with abstinence but also with humility Aâ—ib Ser. 33. appointed of God that as a meanes it may moove and make us fitter to humble our soules for although God is a spirit and to be worshipped in spirit and truth Yet this bodily exercise of fasting is enjoyned and is extraordinary availeable to fit furnish and fortifie us to wrestle with and warre against the flesh Psal 69. 0. to make us apter to humble our soules for sin incensing and displeasing God This humiliation consists primarily and principally First In casting downe and abasing of our selves before the dreadfull and offended might and Majesty of our great and glorious God Ezra 8. 21. Psal 35. 13. 1. So that we may have a sensible feeling of our owne sins calling to minde the vilenesse and viciousnesse of all siâ— especially our own principally our most inbred indeard intimate and inabling iniquities being debts we can no waies discharge making us liable to all plagues and punishments denounced in Gods booke against offenders and occasioning our present perplexing pressures 2.