of exhortation for to all men is knowne your moderation Your Philip. 4. 5 light so shineth before them that they may see your good workes Math. 5. 6 and glorifie you Father which art in HEAVEN For which causes I haue presumed to present next to his Majestie this small treatise vnto your Wisedomes praying that your succeeding posteritie and all others of this Kingdome may bee earnest followers of your godly vertues and diligent imitators of your pious proceadings for GOD his glory the welfare of this Kingdome the good of your Citie your owne praise and eternall salvation in the LORD IESVS to whose grace and blessing I commend you for ever From Dysart the last of Maij. 1630. Remaining your W. most assured and affection at all power in CHRIST WILLIAM NARNE TO THE READER SOme Writers both Christian and Heathen doe make mention of Gyges his admirable ring August Erasmus in adagii Cicero valer Maximus affirming that by vertue thereof or of the stone therein he received 3 great commodities namely 1. Victorie over his enemies for when he pleased he became saith they invisible 2. He attained to an honourable marriage 3. He gained an earthly Kingdome and so became happie and fortunate This in my judgement may bee but a fable or a tradition without a sure ground or certaintie But thou mayest perswade thy selfe that this is a most certaine trueth a vndoubted veritie without all contraversie that true and earnest prayer is a most powerfull and pretious Pearle by helpe and vertue whereof thou shall surely saue thy a Act. 2. 40 selfe from this naughty crooked and vntoward generation thou shall subdue sinne and thy owne fleshlie corruption thou shall be able b Ephes 6. 16 to quench all the firie darts of Sathan and in c Rom. 8. 37 all thinges thou shall bee more than a Conquerour through him who hath loved thee from the beginning 2. Thou shall get CHRIST IEUS the prince of Glory to bee the husband of thy soule eternally thou shall be joyned in most happy marriage with him vnseparable and most comfortable thou shall become a d Ephes 5. 30 member of his most glorious body 3. Thou shall gaine a Heavenly Kingdome which cannot bee shaken thou shall be e Revel 1. 6 made a King vnto GOD and reigne with Christ in Heaven in all glorie and happinesse for ever and ever I pray thee then to receiue courteously and to possesse continually this Pearle of inestimable worth and commoditie that thou may receiue grace heere and glory in the life to come In through the merits of the LORD IESUS to whom with the Father and holy Spirit bee all honour power praise and Dominion forever ever Amen AD. LECTOREM QVI cupis horrendos Erebi vitare caminos Deliciis Domini perpetuòque frui Hunc lege perlectum decies imiture libellum Vespere nocte die corde precando Deum Quo duce per Christum vita potiere futura Hujus innumeris tu potiere bonis RICHARDUS WRIGHT The Table of this Booke Chap. 1 A Preparation to our confession Pag. 1 Chap. 2. A confession of our sinne and iniquitie Pag. 47 Chap. 3 A preparation to lamentation Pag. 80 Chap. 4 A lamentation for our woe and misery Pag. 138 Chap. 5 A preparation before petition Pag. 164 Chap. 6 A petition for grace and mercy Pap. 185 Chap. 7 A description of true prayer Pag. 206 Chap. 8. A great sinne not to pray Pag. 216 Chap. 9. A grievous punishment not to pray Pag. 228 Chap. 10 Of the good of prayer Pag. 251 Chap. 11 Of the difficultie of prayer Pag. 305 Chap. 12. Consolations for weake Christians Pag. 352 Chap. 13. Of the causes of prayer Pag. 377 Chap. 14. Of the necessitie of prayer Pag. 390 Chap. 15 Of the profite of true prayer Pag. 401 Chap. 16 Of the dignitie of prayer Pag. 407 Chap. 17 Of the force of prayer Pag. 414 Chap. 18 Of the circumstances of prayer pag 434 Chap. 19. Of the signes of prayer Pag. 450 FINIS THE PEARLE OF PRAYER MOST PRETIOVS AND POWERFVLL The first Chapter SEing by the a Psal 124. 8. helpe of the LORD GOD which made Heaven and Earth and by the gratious assistance of his holie Spirit wee are now of purpose to handle that most worthie and excellent matter the doctrine of b Iam. 5. 16. fervent and powerfull prayer It is not only expedient and comlie but also most profitable and necessare that everie one of vs in all humiltie and sinceritie in c Iohn 4. 24 trueth and spirit vnfeinedly first confesse our sinnes and iniquitie next deplore and lament our woefull estate and great miserie and thirdlie that we earnestly beg for grace and mercie Augustin Prius requirit Deus confessionem quam orationem But before wee come to this confession wee will declare three things whereof we must be certainly assured and throughly perswaded first that sinne and iniquitie cannot bee for ever covered next of the great good and profite of confession lastlie that there is a right maner thereof and this will bee for our preparation before confession There d Luke 8. 17 is nothing so secreet saith our SAVIOUR but it shall bee evident neither any thing hid that shall not be known and come to sight Sinne then cannot bee concealed In regard of GOD. but at some tyme must bee disclosed and that in regard of GOD of thy conscience of Sathan and of the nature thereof and of other creatures GOD himselfe against whom it is principally e Psal 51.4 committed and who therewith is highly offended and heavily f Sam. 11. 27 displeased IESUS CHRIST the Prince of Glorie who thereby is g Heb. 6.5 againe mocked and crucified the holy Ghost that sanctifying Spirit is therewith h Ephes 4. â—0 grieved i Thess 5. 19 quenched and k Act. 7.5 resisted even hee who l Iob. 12.22 discovereth the deepe places from the darknesse and bringeth foorth the shaddow of death to sight Hee will who seeth and knoweth all things revealeth wickednesse and m Hos 2.10 discovereth lewdenesse and no man can delyver out n Nehem. 3.5 of his hand show to Nations all filthinesse Againe the conscience cryeth and originall sinne that therein is written Of the conscience at length that o Revel 20.12 booke will be opened all faults vnrepented will bee manifested and the true testimony thereof which everie one hath had in his owne custodie can not bee denyed * Conscientia est codex in qua Chrysost in Psal 50. quotidiana peccata conscribuntur The conscience saith a father is a booke wherein our dayly sinnes are written together An other Ancient compareth the conscience to a contentious woman chyding oftentimes and clattering casting vp secreet sinnes having no discretion nor power to conceale things not to bee revealed Like Samsons wife who could not keepe secreet
Malach. 1.6 Master If Absoloms e 2 Sam. 13.29 servants obeyed him an evill Master in an vnlawfull and wicked action farre rather art thou oblished to obtemperate thy good Master in a lawfull dead Absolom commanded that his brother Amnon should bee slaiâ—e GOD commandeth this service that thy soule may bee saved and therefore absolutely ought to bee obeyed Seeing moreover he is King Almightie who e Math. 10.28 is able to destroy both soule and bodie in hell eternally and to giue thee a great reward for thy obedience and loyaltie when King David but desired to drinke of the water of the well of Bethlem three f 1 Sam. 25.15 of his subjects brake through the hoast of the Philistims and brought vnto him that water longed for thus they ventred their liues for Davids sake and for his plâ—asure And shouldest not thou much more willingly hazard thy life to giue vnto GOD obedience to doe his Majestie acceptable service Who Gods promise maketh also vnto thee most sweet and comfortable promises to deliver g Psal 50 1â— thee to h Psal 91. 1â— glorifie thee to satisfie thee with long life and to show thee his salvation He perfitly performed his promise given of a Kingdome not only to i 2 Sam. 5. â— David whom hee loved but also to k 1 King 11. 3â— Ieroboam an idolator whom hee hated l Iosh 23. 14 all his promises shall in due tyme vndoubtedly come to passe nothing shall faile thereof So hee promiseth if thou pray m Ierem 29.12 to him to heare thee if thou seeke him to be found of thee Againe when thou considerest CHRIST IESUS thy Saviour thou shall confesse that thou hast good CHRISTS example cause of prayer Consider thy redemer remaining in this earth hee n Math. 14.23 went vp into a mountaine alone to pray for a long-space of time In o Heb. 5. 7 the dayes of his flesh hee offered vp prayers and supplications with strâ—ng crying and teares Quòd si ille orabat qui sine pecato crat quantò magis peccatores oportet orare If hee prayed who was without sinne how much more behoueth it sinners for to pray His precept also and promises Christ his precept and promise is cause of prayer may cause thee to call vpon GOD Aske p Math 7. 7 saith Hee and it shall bee given you seeke and you shall find knock and it shall bee opened vnto you Moreover Seing hee q Heb. 9. 24 is entred into Heaven himselfe to appeare CHRISTS intercession now in the sight of GOD for thee to make continuall request and intercession for thee Hast not thou great reason to make request for thy owne selfe When the r Levit. 16. 17 high Priest went into the holy place to make atonement then the whole multitude of the people stood without in Å¿ Luke 1. 10 prayer while the incense was in burning Seing therefore thou hast t Hebr. 4. 14 a great high Priest which hath entred into Heaven even IESVS the Sonne of GOD who now is at the u Ephes 1. 20 right hand of the FATHER to make request and intercession for thee to procure thy peace and reconciliation hast thou not who are without in this earth great reason to continue thy selfe in earnest prayer and supplication to the end thou mayest obtaine eternall salvation Furthermore If thou desirest The desire of the grouth of the graces of Spirit a cause of prayer an increase of the graces of the holy Spirit that they may the more abundantly bee bestowed vpon thee thou hast cause to pray for the same more earnestly for thy Heavenly Father x Luke 11. 13 will giue the holy Ghost a greater measure of his gifts to thee that desireth him for the same Spirit is both the cause and effect of our prayer Scultet cap. 3 de precatione and petitions Secondly If thou take heede Cause of prayer Sathans power to the Devill thy mortall enemie thou will pray to GOD most fervently hee thy deadly adversarie y 1 Pet. 5. 8 like a roaring Lyon walketh about seeking to devore thee Hee is stronger than z 1 Sam. 17.4 Goliah desirous to destroy with firie a Ephes 6. 16 darts 2. He is much more craftie than b 2 Sam. 16.23 Achitophell by his wicked counsell and machinations plotting to supprise thee 3. Hee is more false than c Ierem. 41. 6 Ishmael promising to pleasure thee but will punish thee for ever 4. Hee is more cruell than Herod who slew d Math. 2. 16 the male children that were in Bethlehem but he would kill body and soule eternally 5. Sathan is more malitious than e Esther 3. 6 Haman who purposed to put to death Mordecay and all the people of his country So desireth the Devill to destroy thee and all thy of-spring and posteritie 6. Sathan is much more treacherous than Saul who albeit hee f 1 Sam. 18.29 verse 21 became alwayes Davids enemie yet in appearance of loue and familiaritie he gaue his daughter to him in marriage for to be a suare to him So Sathan although hee would giue the whole world to thee and although hee spake to thee the trueth and veritie yet it is ever his minde to hurt thee to ensnare thee and altogether to overthrow thee 7. He is restlesse and g Iob. 1.7 never ceasseth but with shamelesse impudencie with continuall celeritie and agilitie hee accuseth thee hee persueth thee for thy perdition and endlesse torment and destruction Seing then such is the strength craft crueltie deceate malitiousnesse The estate of the Church is a cause of prayer treacherie and vigilancie of thy spirituall enemie thou hast great cause to pray most earnestly and vncessantly Thirdly if thou consider other Christians of the familie i Galat. 6. 10 of faith thou knowing some yea too manie molested and vexed on everie side with k Zach. 1. 14 the foure hornes of persecution thou then shouldest bee sorie l Nehem. 1. 4 for Iosephs affliction and with Nehemiah fast and pray for the reproach and miserie of Hierusalem Certainly seeing thou art a member of Christs body the Church militant it is thy duetie to m Psal 1â—2 6 pray for the peace of Hierusalem when thou shalt see the graces of GOD multiplyed vpon thy brethren and them walking n Ephes â— 1 worthy of their Christian calling and living an holy life and godly conversation thou shouldest aske of GOD that thou thy selfe may become an earnest imitator of tâ—eâ—r good courses and true religion that GOD alwayes may bee more and more glorified his kingdome enlarged Satan and his power confounded and thy selfe surely perserved yea that the whole p Ephes 5. 23 spirit soule and body of all Saints may bee kept blamelesse vntill the comming of our Lord IESVS CHRIST Fourthly when thou shall behold
innumerable and vnspeakable This strength may bee knowne in some maner by these comparisons of wyne of an horne and of the word First Wine is of great force it a Iob. 32. 19 will make new bottles to burst â—rayer strong as wine it b Psal 104. 15 maketh glad the heart of man Wine hath a purging c Luke 10. â—4 and healing power to cleanse and cure filthie wounds This was the sentence of the wise man How d 1 Esdr 3. 18 strong is wine it turneth every thought into joy and gladnesse so that one remembereth no maner of sorrow nor debt It hath also as experience proveth a refreshing power which causeth one e Isaiah 55. 1 that thirsteth to buy it But prayer is of farre greater strength it will breake f Psal 107. 14 bandes a-sunder it will bring an g Act. 16. 26 earthquake and make the fundation of a heavie house to shake Prayer will bring gladnesse and comfort to h 1 Sam. 1. 1â— Hannah when her husband can not comfort her she pouring out her soule before the LORD looked no more sad but exceedingly rejoyced It hath a purging and curing power to heale all the wounds and i Psal 103. 3 infirmities of the soule it will not only bring to thee forgetfulnesse but also forgivenesse of debt which is true blessednesse for Blessed k Psal 32. 1 is he whose wickednesse is forgiven and whose sinne is covered it will bring refreshment to thy thirstie and â—orrowfull soule to thy great joy and everlasting contentment Secondly Prayer â—ay be compared to an horne as the royall Prayer compared to an horn Prophet prayed so hee protested saying Thou l Psal 92. 10 shall exalt mine horne like the Vnicornes Naturalists write of the Vnicornes horne that it hath three properties Reade B. Couper of Gallâ—way vpon the fift chapt of the Revelation 1. That of all others it is the most strong firme and solide 2 That it is most beautifull and pleasant 3 That it is most profitable as being a soueraigâ—e preservatiue against all poyson So prayer will procure to the inward strength and true fortitude that thou shall m Ephes 6.11 bee able to stand against the assaults of the Devill thou shall overcome the world aâ—d prevaile against thy enemie and subdue sin and all thy iniquities so it will bring beautie to thee that thou shall bee verie pleasant and n Câ—â—tic 4. 1 faire and o Psal 45. 13 all glorious o Psal 45. 13 within and it will bring vnspeakable profite to thee as hath beene declared to thee alreadie Thirdly As the word of GOD Prayer is powerfull as the Word is of admirable force and power So is fervent prayer grounded vpon the Word verie operatiue and powerfull The Word of the LORD is like a p Ier. 23. 29 fire which burneth and like an hammer which breaketh the stone The q Heb. 4. 1â— Word of GOD is liuely and mightie in operation and sharper than a two edged sword and entereth thorow even to the dividing a-sunder of the soule and spirit and of the joynts and marrow and is a discerner of the thoughts and intents of the heart So prayer is forcible as a fire to burne and consume away the drosse of thy sinne it is powerfull to breake and bruise thy r Ezech. 11.19 stonie hard heart It is like a sword wherewith with CHRIST thou shall prevaile against thy enemies as the sword Å¿ Iud. 7. 20 of GIDEON was powerfull to destroy the Midianits and to preserue himselfe and the â—sraelites so is prayer verie powerfull for thy preservation for thy adversaries destruction Wee reade that in the Battell at Pydâ—a Mar. Cato Sonne to Read the consent of â—me great Cato fighting valiently hee lossed his sword that fell out of his hand suddenly amongst his enemies which hee tooke so griâ—vously that comming to his companions hee prayed them to helpe him that hee might recover his sword protesting hee thought it greater honour for him to die there Prâ—â—er is more to be regarded than a matrial sword and to losse his life than living to want his sword wherevpon a number of his faithfull friends assisting him by their courage and valour did so scatter the enemies that the sword of Cato was found againe to his great joy and contentment Now if that man made such an accoumpt of an earthly or materiall sword how should a Christian esteeme of prayer a Heavenly and spirituall weapon by the helpe and vertue thereof thou will attaine to honour happinesse and eternall salvation The great efficacie and strength The force of prayer in divers respects of prayer is most cleare and evident in regard of the effects thereof 1. In respect of creatures without sense or fealing the speedie Sunne t Iosh 10. 12 did stand still and stay his swift motion by the power of the prayer of Ioshua The swelling sea was u Exod. 14. 21 divided and made dry land by the cry of Moses The x Numb 16.31 ground claue a-sunder and the earth opened her mouth and swallowed vp Korah and his familie by the request of that same holy man y 1 Sam. 7. 10 a great thunder scattered and smote the Philistimes by the force of Samuel his supplication The raine z Iam. 5. 17 was restrained from the earth for three yeares and sixe months Then hee a 1 King 18.45 prayed againe and the Heavens gaue raine the earth broght foorth her fruite Secondly In respect of creatures without reason and vnderstanding Prayer prevailed against the teeth of b Deut 6 22 Lyons the sting of c Numb 21. 9 Serpents the venome of a d Act. 28. 5 Viper the multitude and swarmes e Exod. 8. 21 of flies frogs and lyce as may bee seene in the sacred storie Thirdly In respect of men whither cruell as Esau craftie as Achitophel hautie as Haman many as the f Isa 38. 36 host and armie of Senacherib Fourthly In respect of the most wicked spirit and powerfull which goeth g Math. 17. 21 not out of one but by prayer and fasting Fifthly In respect of good Angels when devout Cornelius h Act. 10. 30 prayed an holy Angell from Heaven was sent to him for his instruction direction and eternall salvation Sixthly In respect of the holy Ghost as when CHRIST i Luke 3. 21 did pray the Heaven was openâ—d and the holy Ghost descended in a bodily shape like a doue vpon him So when a Christian prayeth fervently the blessed Spirit will come vnto him inwardly will assist him comfortablie and direct him continually As when the faithfull Apostles were k Act. 3. 4 all with one accord in one place vndoubtedly praying to GOD they were all filled with the holy Ghost and were fitted for their publict charge and holie ministration So when the true Christian shall call vpon GOD aâ—rightly the good Spirit will
is godly is good and sure from the tentation of the devill Excellently writteth Bernard Bernardus in sermone de dono Spiritus Omne virtutis adificium ilico vergit in praecipitium si hujus gratiae amiserit praesidium all vertuous building will fall flat downe to the ground incontinently if it losse the helpe of this grace Sine hac gratiâ primâ gratiarum que totius religionis exordium est nullum bonum pullâ—lare aut manare potest Without this grace the first of graces which is the beginning of Religion no good thing can spring vp vnto thee If thou bee GODS l 1 Cor. 3. 9 building let not this keeper depart from thee lest thou fall to ruine and destruction Wise Abraham judged that there was no good in Gerar neither pittie equitie or civilitie when m Genes 29.11 the feare of GOD was not in that place and surely according to Peters preaching in every Nation Hee that n Act. 10. 35 feareth GOD and worketh righteously is accepted with him Lastly Thou being quickened awakened and somewhat afraid Sorrow before lamentation thou will haue that godly o 2 Cor 2. 16 sorrow that causeth repentance vnto salvation not to be repented of then thou will set thy selfe to deplore thy miserable estate and woefull condition thou will giue thy selfe to earnest prayer and supplication that the LORD may refresh thee with his inward consolation that hee may p Psal 106.4.5 remember thee with the favour of his people and visite thee with his salvation that thou may see the felicitie of his chosen and rejoyce in the joy of his Sancts and glory with his inheritance Now perswade thy selfe assuredly as it is q Heb. 9. 27 appointed that man should once die naturally so it is appointed that everie man should lament once pitifully The wicked indeede are most vnwise and vnhappie for they shall bee constrained to you le and lament eternally for their vnspeakeable paine and punishment with r Genes 4. 13 Cain 2. In an evill time with Å¿ Heb. 12. 17 Esau the season of repentance being past 3. In an evill place in Hell in the t Revel 21. 8 lake which burneth with fâ—e and brimstone 4. In evill companie with the u Math. 25.41 reprobat with the Devill and his angels yea sometimes in this life the strongest and best hearted of them will you le with bitter lamentation So Eras in Adag did the Emperour Bassianus when hee saw the image of his brother Geta whom hee slew So did couragious Pericles at Plutarchus in Pericl the death of his sonne But the godly they are wise and blessed they lament 1. For a good cause even for their sinnes with x Rom. 7. 24 St. Paul 2. In a good tyme where their is hope of comfort with y Psal 6. 6 David 3. In a good place in the LORDS Sanctuarie with z 1 Sam. 1. 9 Hannah 4. With good companie with the Church militant Which a Revel 7. 14 shall come out of their great tribulation and remaine in the LORDS presence to be partakers of his joyes forever If thus thou complaine and lament arightly for thy grievous sinnes and miserie thou shall not find the LORD as Pharao b Exod. 5. 17 to the Israelits misregarding thee refusing thee and more vexing thee But certainly at length thou shall find the LORD c Exod. 34 6 mercifull to thee slow to anger and abundant in kindnesse saying to thee comfortably and doing commodiouslie as David d Sam. 22. 23 said to Abiathar declaring Sauls crueltie abide with mee feare not for with mee thou shall bee in safegarde Let vs goe on now to this lamentation as it shall please our GOD to assist vs by his Spirit and helpe vs by his Alsufficient grace A LAMENTATION FOR OVR WOE AND MISERIE The fourth Chapter ALmighty and most dreadfull GOD thou who art the a Genes 18. 28 righteous judge of the whole world who maketh not the b Exod. 24.7 wicked innocent who is most fearefull and terrible a c Heb. 12. 29 consuming fire against vngodlinesse I thine owne poore servant a wretched worme who d Isaiah 1. 4 am a sinfull creature ladened with iniquitie overburthened with miserie altogether polluted with impietie most guiltie for my transgression subject to thy wrath and indignation worthie of death and eternall damnation It is impossible to mee to hide my selfe from thy Al-seing eye Whether f Psalm 139. 7. 8. 9. shall I goe from thy Spirit or whether shall I flee from thy presence If I ascend vnto the Heaven thou art there If I flee downe to hell thou art there Let mee take the wings of the morning and dwell in the vttermost partes of the earth yet there shall thine hand find me and hold mee Though I hide my selfe in the toppe of Carmell thou may search me and take me out thence and though I hide mee in the bottome of the sea yet there thou may command a serpent to bite me Therefore O LORD my GOD I desire earnestly to g Iam. 4. 8 draw neere vnto thine Heavenly Majestie to prostrate and h Psal 95. 6 fall downe before thee my Maker in humilitie to lament also my woefull estate and great misery Now trueth it is O LORD that I am insufficient to expresse i Psal 106. 2 thy noble actes and worthinesse so am I as vnable to deplore my calamitie and wretchednesse At this tyme I am perswaded GOD complaineth certainly that thou my Creator my preserver and gratious benefactor doth complaine of mee for my manifold sinnes and hainous iniquities Ah! k Isaiah 1. 4 I am a seede of the wicked a corrupt child that I haue forsaken the LORD that I haue provoked the Holy One of Israell to anger that I haue gone backward And that my Saviour CHRIST lamenteth my Redeemer hath egrated hath l Mark 6.6 mervailed hath mourned at mine vnbeliefe When m Luke 19.41 hee beheld Ierusalem hee wept becavse in her day shee did not know these things which belonged to her peace that I in the day of mercifull visitation am ignorant of these things which concerne my peace and aeternall salvation All the holy Saints the chosen Saincts doe mourne of the LORD who n Math. 5 4 are blessed they mourne now that they may be comforted They sow o Psal 126. 5 in teares that they may reape in joy everlastingly Yea the p dead earth The dead earth lamenteth lamenteth and falleth away the world is feebled and decayed the earth is vtterly broken downe the earth p Isay 24. vers 4. and 19 is cleane dissolved the earth is moved exceedingly the earth doth reele to and fro like a drunken man the inhabitants thereof are heavy upon it it shall be removed like a tent Yea I know All creatures grone that every q Rom. 8. 22
Saviour saving me my high o Heb. 10. 21 Preist reconciling me my p Math. 13. 10 Prophet and Master instructing mee my q Iohn 11. 52 Pastor nourishing me that he may bee my wisedome r 1 Cor. 1. 30 righteousnesse sanctification and redemption mine Å¿ Philip 1. 21 advantage in lyfe and death that hee may bee All in all vnto mee Blesse mee with thine holy Spirit to bee t Iohn 14. 26 comforter rememberer my u Rom. 1. 4 sanctifier and directer Grant O LORD that I may labour most earnestly to â—ntertaine that good Spirit most carefully conscâ—entioâ—â—ly and continually Blesse me O LORD with earthlie Pray for temporary benefites benefites also according as thy wisdome shall think necessarie for mee I aske them for thy glory for the good of thy Church for my owne necessitie Let mee not want these giftes without the which I cannot well serve but bee so beneficiall to mee that I may bee rather helpfull and comfortable than chargeable to others But grant O Lord that I maye first y Math. 6. 33 seek the kingdome of Heaven and the righteousnesse thereof and then other thinges needefull shall bee ministred vnto mee O LORD teach mee to z Psal 90. 12 number Pray for the best things my dayes that I may apply my heart to wisedome teach mee to a Ephes 5. 15 redeeme the time which I haue foolishly and miserablie lost giue mee grace to be have my selfe as a b 1 Pet. 2. 11 pilgrime a stranger as a sojourner in this earth abstaining from those filthy lusts that fight against the Soule c Titus 2. 12 denying vngodlinesse Grant that I maye liue soberly quietly and godly d Rom. 12. 1 offering vp soule and body an holie living and acceptable sacrifice to thy Majestie LORD let me not fashion my selfe like vnto this world which will surely and suddainlie perish but grant that I may bee changed by renueing of my mind that I may proue and doe thy holy good-will which is perfite and acceptable that I may walke e Ephes 4. 1 worthy of that heavenly vocation wherevnto I am called O Lord giue mee the gift of perseverance that I maye persevere vnto the end that I may be f Math. 24. 13 saved LORD grant that I may be faithfull g Revel 2. 10 vnto the death that I may get the Crowne of lyfe Let h Psal 19. 14 the words of my mouth and the meditation of mine heart bee acceptabe to thee O LORD my strength and my Redeâ—mer Let my life and death bee pretious in thy fight and receaue me in thy rest that I may inherite eternall glorie and endlesse felicitie with thee in thine Heavenly Kingdome to remaine and reigne with thee for ever and ever So bee it even so bee it A DESCRIPTION OF TRVE PRAYER The seventh Chapter THus after the confession of our sinnes after bitter lamentation for the â—ame and earnest petition let vs come to a plaine description of prayer which may bee in this manner Prayer is a principall part A description of true prayer of GODS service wherein a true Christian leaving the earth in his heart and affections ascending into Heaven in his mind approaching vnto the throne of grace presenting him selfe before the glorious GOD hee conferreth and speaketh familiarly with his CREATOR hee offereth a spirituall sacrifice vnto his Majestie he wrestleth with the Omnipotent he giveth a comfortable victorie hee becommeth the a 1 Cor. 3. 16 Temple of GOD the holy Spirit dwelling in him and obtaineth every b Iam. 1. 17 good gift that is necessarie for him In the forsaid description I say Three reasons wherfore prayer is the principall part of Gods service that Prayer is a principall part of GODS service for three reasons first because vnder the name of invocation all the LORDS worship is comprehended as is written in the booke of Genesis Then c Genes 4. 26 began men to call vpon the name of the LORD that is at that tyme the Church began to The 1. reason bee manifest and to exercise the the LORDS publicke worshippe Againe it is said that in Canaan Abraham d Genes 12. 8 called vpon the name of the LORD that is hee served GOD openly and wholly altogether as the LORD appointed by faith obedience prayer and thankfulnesse Contrariely the heathen rebels reprobats atheists vpon whom GOD e Psal 79.6 will powre out his wrath are thus marked that they f Psal 79.7 haue not called vpon the name of the LORD that is they prayed not vnto GOD. Againe the Prophet complaineth that there g Isaiah 64. 7 is none that calleth vpon the name of the LORD as if hee should say there is none that worshippeth thee rightly so it is most manifest that whosoever doe pray truely hee then serveth his Majestie also who neglecteâ—h this duetie is a rebell to the GOD of glory Secondly by reason that prayer The second reason wherefore prayer is the principall part of Gods service is most honorable to GOD seing the supplicant doth ascribe most justly all his holy and true attribute to his Majestie acknowledging the same in all sinceritie let mee remember six of them briefly namely GODS omnipresence omniscience and his omnipotencie also his rememberance his goodnesse and his fidelitie The petitioner honoureth GOD as present every-where with his The true petitioner honoureth GOD as omnipresent owne in h Psal 91. 15 trouble chiefly and more to bee magnified than all mortall and miserable men for Abraham was not ever present with his beloved wife Sarah when shee was i Genes 12.14 taken to Pharaohs house and when Abimelech k Genes 20. 2 sent and tooke her Neither was Iaakob ever present with his owne sonne Ioseph when he was cast l Genes 37.20 in a pit and and after sold to the Ishmaelites Neither was David ever present with Abner but being out of his sight Ioab m 2 Sam. 3. 2 killed him Neither was St. Paul a teacher ever present with the Galatians for after his departure they o Galat. 1.6 were soone removed away vnto an other Gospell they were seduced and bewitched o Galat. 3. 1 that they did not obey the trueth But this is the glory of our GOD vpon whom wee depend and vnto whom wee pray that he is our husband who will marrie p Hosea 2. 19 vs for ever hee will never be absent from vs but at all occasions in every place present with vs so that wee shall not be defiled by the foule aâ—d q Zach. 13. 2 vncleane spirit and be vnspotted r Iam. 1. 27 in this filthy world That GOD is our Å¿ Math. 23. 9 Father to keepe vs continually that wee perish not in the t Iob 33. 24 pit of sin and damnation that hee is our everlasting King to delyver u Luke 1.
earth were formed from everlasting to everlasting hee hath beene thy GOD. Againe this divine care is not like the care of mortall men that hath paine and Attenuant vigiles corpus miserabile cuâ—ae Cura quoque interdum nullo medicabilis aâ—â—e trouble with it which weakeneth the bodie and vexeth the soule and can by no worldly meanes be well helped but it is an easie care with alsufficiencie of pleasure for hee that beareth h Heb. 1. 3 vp all things by his mightie Word may with all facilitie care for his owne and that particularlie therefore thou may thinke vpon this care most comfortablie Habebit curam tui qui fecit te quique habuit curam tui priusquam esses GOD who made thee will haue a care of thee who had a care of the before ever thou was hee will so regard thee that thou shall be a i Isaiah 62. 3 crowne of glorie in the hand of the LORD and a royall diademe in the hand of thy GOD. Secondly GODS care towards It is a great care thee will bee a great care if a mortall man will care for his inheritance to keepe the same this did k 1 King 21.3 Naboth who refused to sâ—ll his heritage to king Ahab much more wâ—ll the LORD care for the godâ—ie soules who pray to him he doth esteeme of them greatlie as the sanctified soule will cry vnto GOD thou l Psal 142. 5 art my portion so the LORD will answere aâ—d assure that soule that she is his m 1 Cor. 3.9 building his temple his husbandrie and pâ—rpetuall possâ—ssion Thirdly â—he LORDS care will bee mâ—st joyfull to thee and effâ—ctuall It is effectuall a fatherly care a princely care Seing hee is â—ur Heavenly Father yea the n Heb. 12. 9 Father of our spirits much more rich thaâ— Abraham who could not make all his children his heires for hee sent o Genes 25. 6 them away from him and Isaac himself also while hee was living but our most wealthie and heavenlie Father will make all his children also p Rom. 8. 17 his heires annexed with Iesus Christ Our heavenly Father is much more powerfull than David was who had no sufficient power to make all his sonnes Kinges but our liberall Father giveth vs q Pet. 1.14 an inheritance immortall and vndefiled that fadeth not to all his children whom he careth for sufficientlie Haereditas non minuitur copia possessorum nec fit angustior numerositate Augustin cohaeredum sed tanta est multis quanta paucis tanta singulis quanta omnibus This inheritance is not diminished by abundance of possessours neither becommeth strait by number of coheires for it is as much to manie as few and as much to everie one as to all for he that is r Rom. 10. 12 Lord over all is rich vnto all that call vpon him and will giue everie one of his Saints a Å¿ Heb. 12. 28 Kingdome which can not bee shaken which endureth for â—ver and ever Now during the time of our pilgrimage whiles t 2 Cor. 5.6 wee are at home in our body and absent from the Lord and hath not attained to the present possession of that Kingdome 1. â—e will haue a care of our sustentation 2. a care of our preservation 3. a care of our instruction 4. a care of our consolation 5. a care of our marriage band 6. a care of our blessednesse and happinesse Behold u Math. 6 â—6 the fowles of the heaven for they sowe not neither reape nor carrie into the Barnes yet our heavenly Father feedeth them are we not saith our Saviour much better than they Did x Genes 28.2 Isaac care through his fatherly affection for Iacobs safetie will not GOD in greater affeâ—tion regarde the safetie of our â—â—ules who doe consecrate our â—â—lâ—es to his service Also if that royall Prophet was verie carefull to giâ—e good instruction and y Prover 4. 2 good doctrine to his wise sonne Salomon tender and deare in the sight of his parents will not our most wise and provident Father bee more carefull to z Isaiah 44. 3 poure his spirit and his blessing vpon his owne to a Ier. 31. 33 put his Law in their inward parts and to write it in their hearts and to giue b 2 Peter 1. 3 vnto them all thinges that pertaine vnto life and godlinesse through the knowledge of him that hath called them to glorie and vertue Moreover hee is c 2 Cor. 1. 3 the GOD of mercies and the Father of all consolation he will haue a speciall care to comfort all his children in all their tribulation If Edna was carefull to comfort her daughter Sarah who d Tob. 7. 17 wiped away her teares and spake comfortablie vnto her much more our LORD who though e Psal 27. 10 father and mother should forsake vs yet wil hee gather vs vp will also comfort vs and providentlie prepare a better marriage for vs than f Genes 24. 3 Abraham did for Isaac namelie the King of glories owne sonne to be our husband who g Eph. 5. 25 will sanctifie vs nourish vs and cherish vs who will make vs honorable and happie for ever and ever 4. If thou shall invocat GOD Gods caâ—e is teâ—â—deâ— câ—m passionat arightlie hee will haue a tender and compassionate care for thee who h Iohn 3. 16 hath so loved thee that he hath given his first borne for thee who i Rom. 8. â—2 hath not spared his owne sonne but gaue him to the death for thee that k Iohn 4 9 thou mayest live eâ—ernally through him hee will take care of thee as of the member of his owne body thus l Zech. 2. 8 will the LORD of hosts say that hee that toucheth you toucheth the apple of his owne eye And if Zaleucus a ruler and law giver of Locris did so pittie his Valer maxim sonne found guiltie of the crime lib. 6. cap 5 of adulterie who therefore conforme to a constitution made by his Father should haue lost both his eyes and so bee deprived of all sight this Zaleucus did not spare himself but pulling out one of his owne eyes and another of his sonnes left the vse of seeing to them both and so behovâ—d himself a mercifull and pitifull Father and a iust or vpright Law-giver Also if Codrus a â—ing of Athens of great nobilitie and greater affection and pittie who for his subjects safetie did suffer yea seek death most willingly for when hee received a response of an oracle that his enemies the people of Peloponesus should bee victorious and rulers if they did not Virgilius in Fâ—logis kill the King of their adversaries Codrus deceived them for in the Aut Alconis habes laudes aut iurgia Codri habite of a beggar by chyding and vpbraiding hee provoked them to slay him and vnknowne to any hee died for his
compassion strong and mightâ—e they being principalites and powers and worldly governours Briefly By the helpe of prayer thou will behaue thy selfe discreetly and wisely towards all thou will comfort b Thess 5. 14 the feeble minded beare with the weake If c Galat. 6. 1 any bee fallen into any fault or distres thou who art spirituall will restore such a one with the spirit of meeknesse considering thy selfe lest thou also bee tempted Lastly When thou prostrates and presents thy selfe before GOD Regia â—rede mihi râ—s est succcurrere lapsis and ferventlie dost incall vpon his blessed Name thou may bee perswaded in thy owne conscience that thou art a pious a devote Priest vnto GOD and that the LORD will furnish thee with these gifts and graces needfull for the discharge of so holy a function First With saving wisedome and knowledge and c 2 Pet. 3. 18 so thou will both grow in this knowledge and thy lippes shall preserve the same thou shall d Mal. 2. 7 bee a teacher in Israel and a e Iohn 2. 10 strengthner of thy brethren Without this knowledge a man is not teachable as a swallow which as the naturalistes writâ—th is indocill and cannot be brought to learne hee is blind and without Plin Nat. hist lib. 19. cap 32 Sacerdos sâ—ne literis tauquâ— navis absque vâ—lis eyes like the seawinkle hee is vnprofitable like a ship without sailes he is beastly more brutish than the f Isa 1. 3 oxe than the asse knowing his owner and masters cryb hee is wretched and miserable as a g Isa 27. 11 people of no vnderstanding hee that made them shall haue no compassion on them and he that formed them shall haue no mercie on them Secondly With this gift of prayer praying continually thou shall not pray for thy selfe only but also for others This did Moses h Exod â— 2 who stood before the LORD in the gape Thus did Samuel saying i 1 Sam. 12. â—â— GOD forbidde that I should sinne against the LORD in not praying for you So did David for the people and CHRIST made this his speciall duetie k Iohn 17. 20 praying for all beleâ—vers This giâ—t of prayer is the key of Heaven if prayer ascend GODS mercie will descend vnto thee Thirdly By praying as the LORDS Priest thou shall l 1 Pet. 3. 9 loue blessing and hate cursing thou will not render evill for evill neither rebuke for rebuke but contrariwise blâ—sse knowing that thou art therevnto called that thou shuld bee the heire of blessing thou will blesse GOD and his Saincts not in wordes only but also in works Noli gloriari as an Ancient â—elleth si lingua benedicas vita meritis maledicas Rejoyce not August if in thy words thou blesse and in thy life and conversation curse but if thou loue blessing thou shall be n Galat. 3. 9 blessed with faithfull Abraham Fourthy By prayer thou shall entertaine the holy Spirit as the Levâ—ticall Priests vnder the law behoved to o Leuâ—t 6. 13 keepe the fire ever burning upon the Altar and never let â—t goe foorth but feade it carefully and continuaily So preserâ—e thou the fire of GODS grace vpon the Altar of thy heart and bee thou most watchfull and solicitous that thou never p 1 Thess 5. 19 quench the Spirit Lastly Thou will bee heartly content to haue the LORD thy portion and habitation For q Deut. 10. 19 as the Levits had no portion in the land of Canaan but dwelt in tents and r Psal 119. 57 the LORD was their portion So thou being a Priest to GOD and praying duetifully to his Majestie thou will not seeke so much to haue any inheritance vpon this â—arâ—h as to desire Å¿ Psal 16. 6 that faire heritage in Heaven where thou shall haue food and raiment Thou will be content knowing thou brought nothing t 1 Tim. 6. 7 into this world and it is certaine thou can carie nothing out of it and during the short tyme of thy momentaniall life thou will abide in CHRIST and bring soorth much fruite and then u Iohn 15. 7 aske what thou will and it shall be given to thee for GODS glory and thy eternall felicitie Wee will speake more God-willing of the good which is gotten by earnest prayer when wee shall declare the vtilitie efficacie necâ—ssitie and effects thereof but first of the difficultie of this divine exercise of prayer OF THE DIFFICVLTIE OF PRAYER The eleventh Chapter SVch is the a Revel 2. 15 depth of the deceite of the Devill a lyar from the beginning who can transforme himself into an angell of light that most frequently and lamentably hee deludeth and deceaveth an infinite number of people of all sortes in making them to dâ—â—me yea rather to dreame that that service which is most painefull wâ—ightie laborious of greatest importance and difficultie to bee most light easie of small effect and greatest facilitie as the worke of faith of repentance and prayer But bee not decâ—aved by the illusions of thy false enemie giue great diligence for â—shewing and espying his craft and machinations For all they to whom the secreets of the LORD is revealed who haue their eyes in their heads who haue their hearts at their right hands who haue their witnesse in Heaven who are prudâ—nt in spirit they know full well by proofe of experience they will acknowledge with sorrow and heavie displeasure that it is a most hard and difficult thing to pray arightly and to caâ—l vpon GOD in spirit and veritie This vnknowne difficultie will appeare more cleare and evident to all in a fourefold respect or consideration first in respect oâ— the verie aâ—t of prayer it selfe secondly in regard of the parts of prayâ—r thirdly in respect of all those gâ—aces which of necessiâ—ie must â—â—ncurre to adorne the true supplicant Lastly by considering of these manifold impediments that are multiplyed for the hindering of such a profitable and godlie exercise First then in the aâ—t of prayer it is most certaine thou shall surely find sundrie if thou pray aâ—â—ghtly dâ—ffiâ—ile and laborious workes let vs consider of some of them In true and acceptable prayer the first worke is a departure from the world or a separation of our hearts from this earth The second is the ascension of our mynd to Heaven the third worke in prayer is an approaching to GOD and a presenting of our â—elues be fore his glorious and sacred Majestie the fourth is a speaking and conference with the most high holy and wise GOD the fift an offering or oblation to GOD the possessor of Heaven and earth who is of greatest perfection and sufficiencie The sixt an combate or wrestling with the Almighty The seventh a prevailing or an obtaining of the victorie The last a building of a temple to GOD all these are workes of turmoile and difficultie The world is like Egypt b
comeâ— possesse him assuredly and more inable him for his holy calling and function Seventhly Most principallie In this may bee knowne the vertue and â—fficacie of prayer since it in some maner prevaileth with the Almightie himselfe as it overcommeth our adversarie against his will So it is powerfull with GOD with his will thus Israel l Gen. 32 28 by prayer had power with GOD and obtained his speciall blessing Thus also the Omnipotent the Creator sayeth to his servant Let m Exod. 32. 10 mee alone as if by his prayer hee might haue constrained him and haue gotten victorie over the Almightie Nobile vincendi genus est mala vincere posse Prosper in Epigram Nobilius multo vincere posse DEVM It is an honourable kinde of victorie to vanquish evill but much honourable to bee of power as to prevaile with GOD. Moreover The power of The power of prayer is good for others prayer extendeth it selfe for the good of others albeit farre distant Nehemiah n Nehem. 1. 6 in Shushan in the palace of Artazerxes when hee prayed day and night for the children of Israell and inhabitants of Ierusalem thâ—n the wall of the Citie is builded the people of GOD are comforted the poore are relieved their knowledge by reading of the Law is increased and an act or ordinance to serue GOD is established The prayer of the faithfull is powerfull for the safetie of such who are in their societie and companie As when St. Paul prayed in that great and long danger the LORD o Act. 27. 24 saved all that were in the Shippe with him there was no losse of any mans life amongst them The prayer of a master is power full to bring a benefite to the servant so by the supplication of the p Math. â— 13 Centurion his servant is healed of his grievous paine of the palsie By the prayer of the q Math 15.28 mother the daughter is delivered from a deuill by whom shee was vexed The prayer of r Mark 9. 24 the father is profitable and powerfull for his sonne possessed by a dumbe spirit By the force and â—fficacie of the prayer of a pious Preaâ—her people are preserued by the power of Stevens Å¿ Act. 7 60 prayer many were saved yea Paul is converted as August Si Stephanus non orassâ—t Ecclesia Paulum non haberet is thought by the learned Finally Seing the power of true prayer is â—orcible for the profite of others how will it redound to thine owne vtilitie and commoditie First for the gifts of the mind by it thou shall receaue faith and obedience with t Genes 12. 8 Abraham wisdome u 1 King 3.12 and vnderstanding with Salomon loue and patience x Iob. 1. 20 with Iob victorie y Psal 18. 43 glory with David repentance z 2 Chron. 3.15 and newnesse of lyfe with Manasseth Secondly Prayer is powerfull for the gifts of the body Samson a Iude. 16. 28 obtained strength David b Psal 18. 33 agilitie and nimblenesse Hezekiah c Isaiah â—8 5 health and deliverie from his sicknesse Thirdly For the gifts of fortoun as they are called thou by the vertue of prayer shall receaue foode â—aâ—ment and riches necessarie with d Genes 32.10 Iaakob A happy marriage and hopefull succession with d Genes 25.21 Isaak Also a good name honour and preferment with e Esther 8. 2 Mordecai a holy lyfe and a happie death with Moses f Deut. 34. 6 whom the LORD himselfe buried in an vnknowne sepulchre Yet in this particulare point take heede to The testimony of fathers concerning the force of prayer the testimonie of wise and godly fathers what they say of the sure effects of powerfull prayer Precatio est oranti subsidium DEO sacrificium daemonibus flagellum Prayer is an helpe to the August supplicant a sacrifice to GOD a scourge to the devils Per orationem ira DEI suspenditur venia procuratur paena refugitur praemiorum largitas impetratur Cassiodor By prayer the wrath of GOD is continued pardon is procured and a large reward is obtained Oratio serenat cor abstrahit à terrenis mundat â— vitiis sublevat Idem ad coelestia cor capacius dignius ad accipienda bona spiritualia Prayer appeaseth the heart it pulleth backe from earthly things it cleanseth from vice and lifteth vp to Heavenly things and maketh the heart more capable and worthie to receiue spirituall blessing Thus vndoubtedly many are the good effects and great is the strength of earnest and heartie prayer But if the sinceare servant of CHRIST shall say or thinke with An obâ—ection answered himselfe that hee hath prayed frequently and incalled vpon the Name of the LORD â—ervently and yet in his sense by all appearance The Lord either granteth or denyeth or delayeth the petitions of his servants that his prayers haue beene fruitlesse and effectlesse and that in his owne judgement GOD hath misregarded him and all his supplication that hee dâ—th hide his face and close his eyes and stop his eares and will haue no respect to him nor to his petitions This is answered that when the Almightiâ— doth not performe the request of his servant nor grant his petition immediatly that then God either delayeth the same or denyeth the same this followeth of necessitie after serious invocation there is either a yeelding or a denying or a delaying of the petition Now trueth it is that the LORD will sometymes delay the request of his owne chosen so hee did to David complaining How g Psal 13. 1 long will thou forget mee O LORD for ever How long will thou hide thy face from mee And thus GOD deferreth their petitions for fiue causes First for their instruction to teach them to pray diligently and a rightly to double and reiterate their requests the more vâ—hemently As the mothers in the Yles called Baleares did teach their children Similit by this meane to be verie persite cunning in casting of stones out of slings they placed foode every morning vpon some high Lycophron place before their hungrie children which the young ones might not touch nor tast vntill they had casten the same downe with a stone this the mother did not of Florus lib. 3 cap. 8 purpose to defraude their owne bairnes of sustenance but to make them diligent and skilfull in that exercise So the Almightie at some tymes delayeth the desires of his children not that hee is of intention Stephanus to frustrate them of things necessarie but to teach them to pray more fervently frequently and in a maner most accuratly Secondly To make one to know GODS gifts that hee may loue the same so when Hanna questionlesse had oftentymes intreated the LORD who h Genes 30.22 openeth the wombe to cure her barrennesse and to giue her a