A load-starre to spirituall life. Or, a Christian familiar motiue to the most sweet and heauenly exercise of diuine prayer With prayers for morning and euening. Written to stir vp all men to watchfulnesse and reformation of their carnall and corrupt liues. By I. Norden.

A LOADSTAR TO SPIRITVAL LIFE .

CHAP. I. The neglect of prayer . Prayer in an vnknowen language . Praier without cordial deuotion condemned with a comparison between spiritual , and bare verbal prayer .

OF all the neglects of mens spiritual duties vnder the Sun . The neglect of true prayer , much to be condemned . none is more to be condemmed then the little regard of , and the small delight men haue in , diuine prayer : And yet an excercise of that comfort to the conscience , and so profitable to soule and body , as it passeth in sweetnesse all other exercises , pleasures and delights of the minde , as farre as Gold excelleth durt , and the most valuable pretious Iewel the dung of the field . The Sunne excelleth not in brightnesse the blackest and darkest night , as doth true , faithfull , and cordial praier , truly performed , exceed the best contentments , that proceede from earthly and carnal delights . Faithfull prayer , truly performed , is al things to the faithfully-praying . It is the sweetest and most valuable Iewell that the most godly heart can possesse . It worketh assurance to obtain euery good thing and to preuent euery euill . It giueth peace to the conscience , and vndergoeth all crosses with sweetest alacrity . It is as a preuayling watch-man , that doth not onely discouer , but preuenteth , or causeth a man patiently to vndergoe all afflictions incident to the faithfull man . And yet an exercise as farre vnknowen to many , euen to such as pretend to be very deuout , as is one mans thought vnknowen to another . Many boast of their quotidian set deuotions , as the Pharisie did , and yet pray neither in the spirit , nor with vnderstanding : but of a kinde of prepensed custome , 1. Cor. 14. 15. Prayer in an vnknowne tongue , not onely not auayl-able but sinfull . Mat. 6. 7. vsing onely the Lords Prayer , the Beliefe , and the Salutation of the blessed Virgin , and otherset prayers , in an vnknowen language , with so many superfluous iterations and needlesse repetitions , Needlesse humblenesse . as the heart ( busied with retayning the number of the prayers ) seldome or neuer apprehendeth what the mouth vttereth ; neither truly vnderstand they what they speake , praying in a language they know not : And so turne their deuotions into sinne , being made without vnderstanding , and consequently , not of faith . Moreouer they vse in their prayers , a kind of humblenesse , which God requireth not , superstitiosly pretending , the auoyding of presumption , in going immediately to God : and therefore they came to God in the name of strange mediatours ; namely to the blessed Virgin , to Angels , and to Saints departed , prying them by their merits to intercede for them to Christ that he may pray to his father for them . What a needlesse circumstance is this ? Hath not Christ our Sauior louingly willed vs to come immediatly and freely to him , who is the sole and onely mediatour vnto God our heauenly Father for all , that faithfully and immediatly come vnto him ? There is none , in and by whom we can be saued , releiued or defended , but in and by the man Christ Iesus . He willeth vs not to vse that kind of humblenesse , which should imply pride or any breach of promise in himselfe : as it followes if wee think it too much presumption to come immediatly to him , but first to goe and to pray vnto his blessed Mother Angel or Saints , as if he himself were of the conceit and humour of earthly Princes . It is far from him : his children may freely come to him : he disdayneth them not for their basenes , and therefore desireth not to bee sued vnto by more glorious persons , whom they pretend he loueth better . But this doth argue that we thinke , He will not bee as good as his wrod where he saies : Come vnto me all yee that are heauy laden and I will refresh you ? Which is to make God a Iyer , and Christ to haue died in vaine . Hee saith not come to me by the meanes of my blessed Mother , holy Saints or Angels . And therfore this is but a forged humblenesse and a falselie coyned meane to come to Christ : but faith onely is the meane to assure vs , that hee is our onely Aduocate to the father , to whom wee come by Christ only and alone . That praier , that men make to God , in the name of any besides Christ , is not only no prayer , but a meere derogation of the principal part of his office , of being our only Mediatour . Moreouer to goe to any besides Christ , argueth a doubt that either he cannot , or wil not be as good as his promise , where he saith , Zeale without knowledge . Whatsoeuer ye aske my father in my name shall be giuen you . These kinds of prayers are grounded vpon a zeale without knowledge , and consequently without faith , and so become sinne vnto them that thus superstitiously pray . And I can not but confesse also , that the most religious praiers that godliest men haue made ; nay , the very praier , that Christ himselfe hath taught vs , although most hard in it selfe ; may become vnprofitable vnto them by proceeding from an vnbeleeuing , vnfeeling , or vnreformed heart , or proceeding onely from the lippes , passing from the mouth into the Ayre , and vanishing with the sound . Such prayers ; as they proceede from vnbeleeuing hearts , are like vnto Cayns offering ; howsoeuer foolishly accounted deuotion : these are but the sacrifices of fooles : who would be seene to offer acceptable incensce : and behold hypocrisie ! they would seeme to glorifie God ; and behold blasphemy !

There is a kinde of prayer which God requireth and accepteth : The prayer which God accepteth . and is onely proper to the truly godlie . And that is made somtimes in words , sometimes by sighes , and groanes ; which cannot be expressed and sometimes in silence without vttering any sound yet all very auailable with God , who seeing and serching the heart knoweth what we inwardly desire , and seeth wherof we haue need . And these secret and silent prayers , proceeding from a faithfull heart , are far more effectuall , then the verball praiers which the vnbeleeuer may vse , with the like words , as the godly do ▪ and to the same seeming ends . And yet the same prayer is not to them both the selfe same praier : the one hauing but the shadow , the other the substance : the one praying but with the lippes , the heart estranged ; the other with the spirit , and vnderstanding . Therefore is the one of no force , and the other truly effectuall . These two kindes of prayers , may be resembled vnto two pieces of Ordnance : whereof the one is charged with powder onely ; The other with powder and a bullet ; Eyther of them takes fire a like : and that which hath no bullet , giues as great an outward , and audible report , as the other ; But the first batters not , as doth the second , although they seeme to ayme both at one mark . So hee that hath not vnderstanding and faith , may haue the like fire of necessity , to enkindle the powder of desire , but can neuer perse the cloudes , the throne of grace , with the bullet of liuely faith : though the tongue thunder out as loud and clamorous acclamations as the other : yet the other carries with it both powder and bullet , both voice of the tongue , and deuotion of the heart , powerfully to worke the intended effect with God . And the force of the other perisheth with the sound .

CHAP. II. It is vaine to vse many words in Prayer without spirituall feeling , and great arrogancy to presse into the presence of God without premeditation , with a definition of prayer .

HE that duly , and with true vnder-standing , considereth the force and effect of faithfull prayer , and how vaine and vnprofitable it is , to powre forth a multitude of words , without spirituall feeling of his owne necessities ; As the causes mouing him to pray , the matter wherefore hee praieth , the parties to whom and in whom hee prayeth , and with what zeale and affection he praieth without● consideration of these hee may feare to presse into Gods presence , presuming without premeditation , deliberation & holy preparation , to approch the maiesty of God . Wee shame to approch a King or great personage , without recounting before hand how to behaue our selues , as touching our gestures ; and how to place our speech to be seene formall in all the circumstances of our behauiour , fearing least we should be obserued vnciuill , rash , or defectiue in our cariage . How dare wee then thrust our selues abruptly into the presence of the King of kings without diuine preparation● Our words and gestures must be agreeable to a holy and sanctified affection ; our hearts must be humble , otherwise wee cannot come as petitioners , but rather as insolent and proud vsurpers although our words seeme neuer so milde . For if the heartfrom whence ought to proceed our requests , be not truely humbled , and rightly qualified ; God will neuer haue respect vnto our prayers . And therefore if wee duly consider ; The deffinition of prayer . That , Prayer is an humble request made vnto God , in Christ , with the liuely and feeling affection of the heart , faithfully beleeuing to receiue what we religiously desire : we cannot but blush to come vnto God as the Pharisie did , arrogating vnto our selues such perfection as if God were rather beholden to vs for our fasting , tything , almes , and prayer , then that wee needed to bow our hearts in humblenesse before his maiesty crauing pardon for our sin : when we pray therefore , we must leaue behind vs all presumption and conceit of self-merit : And in al humility aske , beleeuing to receiue : otherwise our praier will become vnprofitable in not obtayning , and sinfull in not beleeuing . And therefore the Prophet Esay , forewarneth vs to take heede that wee come not neere vnto God with our lippes , namely to vse many and good words , and yet our hearts , wherein consisteth the force or frailty of fai●h and prayer , be far from him .

CHAP. III. How we ought to approch before God in praier , depending on Gods promises , and not on carnall means : which howsoeuer the vnfaithful respect not , yet are the godly moued thereby .

THat praier is not true prayer , which is not grounded vpon a liuely faith , in the promises of God in Christ . It is promised to all beleeuers , that if they aske , they shall receiue , yet for the merits , & in the mediation of Christ ; in whom if we beleeue not , wee may seeme to send forth as many sighes , and poure forth as many verball prayers , and appeare in our gestures outwardly as deuout and zealous as any man , and yet be as farre from being heard , and come as farre short of obtayning what we desire , as he that praieth not at all : the very Publican will preuent vs .

If we had not the promise of obtaining for our faithfully asking ; what would become of Faith & Prayer ? If we rested as doubtfull , & vncertain to receiue our requests at the hands of God , as many a poore begger is that asketh almes of mortal men , in his Name ; should we not passe by more houres in a day , more dayes in a weeke , nay , many weekes in a yeare , & neuer remember our duties of beleeuing and praier ? For it seemeth ( notwithstanding the promise ) by our generall slacknesse in praier , that we hardly beleeue Christ vpon his promise , nor God vpon his oath . For as long as the carnall man hath worldly meanes to supply his wants , How the carnal man commeth vnto God , and how , and when he prayeth . or to free him from danger , he will hardly seeke God by praier for earthly things , because hee feeles no present neede of them ; nor for spirituall , because he is a stranger vnto them . Many seeme as miserable of offring praiers to God , as they are of giuing him of their goods in his members . But as they keepe their goods to the time of necessitie : so their praiers they wil spend none , but vpon meere extremitie . Pharoh neuerentreated Moses to pray for him , as long as he felt not some plague : but when the extreme hand of the powerfull God was vpon him , then called he for Moses to pray to God for him . And yet that zeale continues but as do his plagues : the one ceasing , the other are staied . Carnall men make their praiers as the water mooues the Mill-wheele ; when the water ceaseth , the wheele staieth : so when troubles faile , faith & praier cease . Man by nature trusts rather his owne present worldly meanes , then Gods promises ; his owne wealth , then Gods word : as he that obserues the rules of carnall reason , cannot but collect how far the confidence men repose in worldly meanes , The confidence of worldly men . ouersway their trust in God , namely , as farre as the earth is distant from the heauens . For according to the portion of euerie earthly blessing , hath euerie carnall man trust in his means ; a a 1. Sam. 17. 51. Gol●ah in his strength , b b Exod. 14 11. Pharoh in his greatnes , c c 2. King . 19. 35. Senacherib in his Armie , d d 2. Sam. 17. 23. Achitophel in his policy , e e Est 7. 9. Haman in his fauor with the King , f f Dan. 4. 29. Nebuchadnezzar in his greatnes , g g Dan. 5. 6. Belteshatzer in his vain-glorie , and infinite others , trusting in their own seuerall means , long since gone to their places ; but haue not carried hence with them this vaine confidence from mortal men . For euery carnall man in his owne nature , extendeth his confidence onely so farre as he hath visible and carnall meanes . Quantum habet nummi , tantum habet & fidei , We trust so farre as we see probable carnall meanes in naturall reason , fit to be depended vpon : which failing , Faith faileth . The couetous man is called an Idolater , because he puts his trust in his riches : so may euery man be truely called , that trusteth in carnall means , whether it be riches , strength , friends , or other the like . And the reuerence that men naturally yeelde vnto these meanes , differeth not much from that they doe vnto God : onely what they pretend towards God is open , but what they do towards their earthly meanes is secret . They seeme not visibly to kneele , nor verbally to pray to the meanes : but they in their hearts preferre that they see and enioy , aboue that they haue but heard of ; the promises of the inuisible God . And therefore rather then they will diminish their wealth , to doe good vnto Gods people , as God hath commanded , as touching their abundance , they will be bolde to straine a point of Christian obedience , and rather giue ouer their following of Christ , and abandon his presence with the Gergesites , then to lend vnto God , though they shall be assured not only ten of the hundred , but one hundred-fold more then they disburse . And therfore no maruell though they neuer or seldome pray vnto the inuisible God . Their soules are not so deare vnto them as their liues , and their liues not so pretious as their wealth : nay , liues and soules are of smal value with them , in comparison of their worldly riches , and carnall pleasures . Tell a rich worldling , that he ought to make his praiers vnto God : hee will in his heart aske you , for what hee should pray ; hee hath wealth at will , as the rich man in the Gospell ; he hath health at his hearts desire ; his cattell prosper ; his corne , oile , & wine abound : for what should hee pray ? It is a strange exercise you would draw him vnto , that concerneth not his worldly profit , or carnal delight . The like may be also said of euery meere carnall man , bee hee poore or rich , who rather then hee will embrace the promises , and faithfully depend vpon the prouidence of God , hee will aduenture the most vnlawful and vniust attempts , against the lawes both of God & men : wheras , if they could or would incline their eares to hear , and their hearts to vnderstand the word of truth , they could not but abandon all vniust deuises : the rich would pray vnto God for direction to dispose of their wealth to Gods glorie and their owne soules health ; and the poore for supplie of all their corporall necessities , and relie vpon Gods promises and prouidence , bending al their powers to serue the liuing God , in obedience and praier . The spirituall man hath but one , the carnall many Gods . The godly and faithfull poore man , beeing p●nched with penurie , visited with sicknesse , in feare of enimies , and in whatsoeuer danger , flieth vnto one onely God for all : but the carnall man hath many Gods , the Monie in his Chest , his Friends that his Mammon hath got him , his Corne in his Barnes , his Cattle in the Fields , his Plate and Iewels , his Wit and Pollicy are the Gods of worldly men : in them they trust , and by som , or one of them , they hope to be relieued , or steeded in whatsoeuer desperate occasion ; and therfore seeke they not the helpe of the inuisible God , by fruitlesse Prayer , as they deeme it . But the faithfull man in deede knoweth these to be deceiuing Gods , flattering Gods , like vnto Ionahs Gourd , The carnall mans gods wither like Ionahs Gourd . that seemed faire for a day , and when it should most haue sheltred him , it withered by the worme at the roote . So haue all these vain-glorious Gods their wormes , that worke at their roote , who wither when they that trust in them haue most neede of their helpe : like the Manna that the Israelites gathered ouer night , and kept till morning , which withered & stank when they thought to eat it . Euen so do Friends faile : Riches , Strength , and Pollicie deceiue them that trust to them , or in them . And it is to bee admired , that so many men , not onely instructed by the Word of God , but also by so many experiences , which they euery day see , that all the glorie of the world , and vanities thereof are but deceiuing dreames , and yet that they should suffer themselues to be bewitched with their flatteries & inchantments ; like the followers of Vlysses , transformed into beasts by the charmes of Circes , who honour that which is to bee contemned , and contemne God , who aboue all friends , riches & whatsoeuer means , is to bee loued , embraced , beleeued , and praied vnto .

CHAP. IV. The faithfull mans God is the onely liuing God , and in him is his chiefe good : the carnall men haue manie Gods : the ends of both .

THE friends , the riches and whatsoeuer good the faithfull man hath or hopeth for , is in heauen . The Father , the Sonne , and the Holy Ghost , one Al-sufficient God , the Angels & heauenly societie : these are , & will be for euer his , and will neuer faile nor forsake him . He that created him he will keepe him , he that redeemed him he will iustifie him , hee that sanctified him hee will reach him to pray to the Father in the Sonne : hee will assist our spirits , who know not how , or for what to pray : he will help our infirmities , & enkindle our godly desires : he will make such a sacred vnion between himselfe and our spirits , as wee shall become one with him , and God the Father , and the Sonne , being one with the Holy Ghost , shall in the consent of the sacred Trinitie beget vs anew , giue vs new hearts , new affections , new loue , liuely faith , and furnish vs with all the graces of right regeneration ; yea , wee shall become like vnto our elder brother , and euen here in earth partake of heauenly consolation . The Angels shall administer vnto vs all holy aide , and support vs in all our waies & walkings , according to the good pleasure of GOD , who giueth them charge ouer his children . These are the goods of the godly . Sweet is the operation of faith in God . Oh the sweet operation of liuely faith , begotten by the promise of God in Christ , made in his word ! it begetteth Praier , and Praier truely powred forth , by lippes vndefiled , in the affection of a right qualified heart , vnto God the Father in his Son , doth truly assure vs of Gods presence , and present reliefe in all our necessities , more fully and more truely then all the false Gods , and vaine goods of carnall men , and their meanes .

What worldly or carnall aide had the three children in the Furnace ? God workes without humane meanes . What arme of flesh deliuered Daniel from the Lions ? What earthly helpe had that great God to ouerthrow the Armie of Senacherib ? Many in like dangers haue beene saued , relieued , and deliuered without humane aide . The examples are infinite in Scriptures , wherof the miracles done in leading the children of Israel out of Egypt through the Wildernesse , their plantation in and vpon the borders of Canaan , and the life of Ioseph , may serue to satisfie any beleeuing man . For neither were friends , nor wealth , nor strength , nor pollicie , aiding this great God in his works of greatest wonder . Who then will preferre these base earthly deceiuing Gods , and flattering goods , before the good God of Israel ? Or who will trust any God but the God of Hoasts ? Haue any of the Gods of the Nations deliuered his land out of the hands of the King of Ashur ? Where is the God of Hamath , and of Arpad ? Where is the God of Sepharnaim , Hena , & Iuah ? Which of the Gods of worldly & carnall men haue deliuered their most humble suppliants , out of any their troubles , or rid them or preuented any of their dangers ? It is a most execrable blasphemie against the God of heauen , to preferre worldly goods , and carnall meanes before the helpe , loue and fauour of the God of Gods and of goodnesse , as manie do ( testified by their works ) though they would seeme to shew the contrarie . How did wicked Rabshakeh raile vpon the liuing God from Senacherib his master ? And did not the Angell of the Lord that night destroy one hundred fourescore and fiue thousand men of the Hoast of Ashur ? Here was the force of flesh confounded , and Senacherib himself was slain by Adramelech and Sharazer his owne sonnes , as hee was worshipping Nisroche his God in the Temple of the Idoll . Who then , seeing the successe of mans carnal confidence , & Idolatrous zeale , will not seeke the God of heauen for succor in danger , for reliefe in want , and for comfort in all distresses ? what man of common sense obserueth not manie precedent examples , of the weaknes and vncertaintie of carnall meanes ? And yet how many are there to be found in these times of common carnall securitie , that do seek their helpe at God , by humble and faithfull Praier ? doe they not rather depend vpon the broken Reede of their owne felt outward meanes ? and therfore despise the seruice of God , and contemne his weake children . The Glutton would not pitty Lazarus , the false Iudges did accuse Susanna , the rich will striue to wrong the poore , and wrest Iustice vniustly , by the meanes of their corrupting Mamon , seldome or neuer considering , that there is a God that careth for the poore , who is able to raise vp a Daniel to cleere Susannaes innocencie , a Salomon to decide the doubts , arising by false pretences . There is great difference betweene the pretended happinesse of the rich , and poore . Great difference betweene the happines of the godly poore , and w●cked rich . And so much differ the felicitie of the one and other ; the one is great and fearefull to the poore , and hath his felicitie in this life ; the other is despised of the rich , and hath his miserie here : but the first passeth from his mirth to mourning , from his wealth to want , from his glorie to griefe , from a glorious life to an eternall death . But the second is taken from his basenesse to glorie , from miserie to comfort , from griefe to grace , and from a kinde of worldly death to celestiall and endlesse life . For it is not permitted in diuine iustice , that the children of GOD should line heere in carnall pompe , to withdraw them from diuine obedience ; nor the wicked to partake heere of inward & heauenly consolation , setting their hearts and affections vpon worldly things . Wee cannot enioy light and darknes together ; we cannot feede and fill our hearts with the pleasures of this life , and yet thinke wee shall not taste of the bitternesse of the second death . To the end therfore that we deceiue not our selues in our iudgments touching the spirituall and carnall men , wee must beware that wee ground not our opinions vpon outward appearance of mens estates , Not to iudg of men by their states , rich or poor . high or low ; for there are rich religious men , and irreligious poore men : but we must iudge all men , and all things by the word of God , the right rule● and infallible , to discern and distinguish the perfect from the counte●feit . And therin wee must lay aside naturall reason & carnall vnderstanding , which are enmitie to God , and commonly iustifieth what he condemneth , & condemneth what he approueth . Loue not the world saith Saint Iohn , nor the things that are of the world : for if any man loue the world , the loue of God is not in him . Yet saith carnall reason , Loue the world , and the things of the world ; for that thou mayest doe , and loue God too . But how hang these together ? For he that loueth God , loueth righteousnes , holinesse , meekenes , patience , obedience and prayer : but he that loueth the world , loueth the contrarie , liuing in vnrighteousnesse , disobedient to God , ouercom with the desires of the flesh , the desires of the eies , and the pride of life .

CHAP. V. The world is inconstant : the difference betweene diuine and carnall wisedome , betweene the seeming deuotion of the irreligious rich , & the religious poore man .

SAlomon speaking of the World , saith , that when hee had well considered all things that the world afforded , hee could not but obserue it very inconstant , and mens mindes very variable , and often distracted , staggering whereunto to applie themselues : wherein yet hee found by experience , that al men for the most part , embraced that which they should shunne , and shunned that which they should embrace , changing their counsels as worldly occasions offered mutabilitie in their affaires , extolling , dispraysing , louing , hating , hoping , fearing , beleeuing , distrusting , and finally following and forsaking all things as they were led by carnall vnderstanding , wherein they worshipped the creature in steed of the creator ; leauing the seruice of God , and praying vnto God ; and inclining themselues to those courses wherunto their owne appetites sway them , and the Diuell inforceth them : wherby it commeth to passe , that some couetously pursue to be rich among men , which often with-holdeth them from seruing God ; as appeareth by many of them , that content them rather to violate a good conscience , forgetting not only pietie , but meere humanitie , to accomplish their desires ; mingling and confounding good entended , with euill acted ; estranging themselues from all religious affections and inward holy desires ; associating themselues with such as will applaude their vanities , and reiect the society of the good , of whom they might learne to serue the liuing God , by obedience & prayer . How can you beleeue ( saith S. Iohn ) seeing yee receiue glory one of another , and seek not after , nor pray for the glory which commeth from God alone ? Almost euerie man seeketh to outstrip another in carnall , but not in diuine wisedome . And therfore can they not attribute the praise of obtaining what they seeme to enioy , to the right cause : for they begin at their owne apprehension of what is good , and therevpon build their weake wisdome ; whereas they should beginne in the world to bee fools to the world , that they might be wise to God : as the Apostle counselleth ; that , If any man seeme to be wise , let him be a foole , that he may be wise . 1. Cor. 4. 7. 8 For as Christ came not to call the righteous ( such as reputed themselues pure ) to repentance , True and false wisedome . but sinners ( such as acknowledged their own imperfections ) : so surely God giueth not wisedome to the wise ( namely , to such as thinke the worldly wisdom sufficient ) but to such as thinke themselues fooles wanting the true knowledg of diuine things . For , the wisdom of the world is foolisbnesse with God ; and hee catcheth these kinds of wisemen in their owne craftinesse . 1. Cor. 3. 9. Iob 5. 13. Although worldly pollicie may ( as it doth ) circumuent the innocent , yet cannot God be deceiued : for such is his deep and iust iudgement , & high wisedome , that he knoweth and iudgeth , he discerneth and condemneth , or approueth , farre aboue the reach of mortall man . Man may deceiue man , not onely by visible actions of earthly and worldly deuises , but euen in spirituall exercises ; for they may seeme to beleeue , because they so brag of themselues ; and to pray , because they may be seene to kneele at a piller to lift vp the eies , to strike the breste , and to moue the hand and lips , as if they were verie deuout : And yet may their hearts be full of gall and bitternes , and their affections be set ( like Demas ) vpon the world and worldly things , wherin God is not deceiued . The hypocrite only deceiueth himselfe . But the hypocrite that seemeth to bee , and is not religious , godly , faithfull , and truly zealous , deceiueth himselfe , thinking that God will content himself with the chaffe , that hath no corne , with the leaues without fruit , and with the show without the substance of faith , obedience , and praier . And therefore the rich man , and the worldly wiseman , as cousen germans may not look for any applause at the hands of God , as they vsurpe it from men , but to receiue according to the inward disposition of their hearts and soules . God respecteth not the person of the rich , nor wise according to the world , nor reiecteth he the person of the poore ; but according to the measure of grace in eyther hee approueth or reproueth them ; yet in the more dangerous estate is the rich man , as appeareth by the wordes of Christ himselfe , who obserued how riches wrought with men in the world , how it choaketh the word of God in them ; working to the lust of all forbidden things , and against the desire of all diuine wisedome , which is the life of faith . And faith being the life of prayer is quenched thereby , and consequently prayer , which is the life of our soules , waxeth cold and withereth . Yet cannot this extend to euety rich man ; for the Wiseman saith , What rich man deserueth commendation and admiration . that , That rich man is blessed , which is found without blemish , and hath not gone after gold , nor trusted in money and treasure : adding , Who is he , and we will commend him ? for wonderfull things hath he done among the people , hauing beene tried and found perfect : let him bee an example of glorie , who might offend and hath not offended , or doe euill and hath not done it . By which wordes he intimates vnto vs , that rich men haue many and more motiues by their meanes to offend , then the poorer sort haue : and that it is a strange thing to find a rich man so qualified by diuine grace , as he wil bestow his goods , and performe the duetie that God commands , to make heauenly friends with their earthly Mammon . Wh● it is hard for a rich man to be saued . Therfore our Sauiour pronounceth such impossibilitie for a rich man to enter into the Kingdome of heauen , euen because of his couetousnesse and oppression , and because of his securitie , and seldome or neuer faithfully seruing the liuing God ; and againe denounceth woes against them , for that they haue their consolation in this world : not for that they oppresse the poore , and get their goods by vnlawfull meanes ; but because they haue their consolation , namely their carnall delights and pleasures , and not their spirituall ioy , and inward comfort of the holy Ghost heere in this life . Therefore behoueth it rich men to beware , they place not their hearts consolation vpon these worldly & fleeting vanities , but according to diuine counsaile ; If riches encrease , not to set their mindes vpon them , but to vse them as they vsed them not . For it is not meerely riches that maketh the vser , but the abuser of them vnhappie . And therefore , as there may be a poore man proude and couetous , euen in his small portion : so may there be a rich man poor in his owne conceit , and so bestowe and distribute his goods , as not onely not a woe , but a blessing shall be pronounced vnto him , as to the poor , beleeuing in God : for our Sauiour , to encourage all , as well poore as rich rightly affected , and to stirre them vp to obedience and prayer , saith ; Reioyce & be glad , for I haue prouided for ●ou a Kingdome .

CHAP. VI. The force of liuely faith : and how hard a thing it is truly to apprehend the misterie of Christ ; and how easie historically to discourse thereof .

THE promises of future happinesse are able to stirre vp the dullest heart , to waite , and worke out his saluation with fear & trembling , with loue and obedience , in faith & prayer ; and yet it seemeth , Not manie wise , not many mighty , not many rich beleeue this promise . They seem rather to be leue a bond , a statute , a pawn or the promise of a rich man , then they wil giue credit vnto God vpon his oath , who yet neuer was found to promise any thing but what he performed , to the good of euery one that ( beleeuing ) asketh any thing fit for him to receiue : he deceiueth no man that trusteth his bare word . The force of beleeuing God vpon his promise . Abraham might haue cast many doubts , being in a profane and Idolatrous countrey , brought vp without the written will of God , being called thence by an inuisible power , to repaire into a remote country , vnknowne , and the conditions of the people strange vnto him . But he contrarily cast off all difficulties , and confidently resolued , against his owne naturall reason , and will of all his friends and familiars , and betooke him to the iourney , and ceased not till he came to Canaan . Who would not haue consulted with his kinsfolks & frends ? Who would not haue looked for better assurance of good successe , before hee would haue aduentured to forsake his countrey and friends , and betake himselfe to the hazard of such an attempt ? But he knew that he that called him was iust , and what hee had promised hee was able to performe , and would neither faile him nor forsake him . Hee wauered not as the most of vs do , touching heauen and heauenly things promised ; how can we affirm we beleeue it , and yet giue our selues ouer to the world ? It is not indeed euery mans case to know the mysterie of Christ ; Euery man beleeueth not the mysterie of Christ . but in a kinde of generall apprehension , as hee is deliuered in the outward word , according to the Historie . But to beleeue that he came in the flesh without man , to containe two natures vnder one visible forme ; that hee was God equall with the father , and man like vnto vs ; that he cancelled the hand-writing that was against vs ; that in him we are reconciled again to God the father ; that he sits at God's right hand a mediator for vs , and that all beleeuers shall ascend and rest with him in glorie ; that our bodies that are corrupt , shall either die and putrifie , or be changed , and in fine , be glorified in the heauens . And to apply all this to our owne selues through faith , cannot but goe so farre beyond the ordinarie capacities of naturall men , as the God of heauen is aboue the God of the ayre . For as Christ said vnto Peter , flesh and bloud reueiled not vnto him what Christ was : neither can the natural man apprehend this heauenly mysterie , and therefore cannot beleeue the promise of saluation to the comfort of his own soule , and consequently cannot pray to God in Christ . He can speake of , and dispute , and beleeue the whole Historie of Christ , both how he was promised and prophesied , how he was crucified , and can relate euery Article of Christian beleefe . And so farre the diuels know , beleeue , and tremble . But this is the peculiar portion of Gods children , truly to depend vpon Christ , thorough faith grounded vpon knowledge ; as beleeuing that heauen is his portion , is the gift of God in Christ ; who being the liuely image of God the father , teacheth vs to know God in the Trinitie , and the Trinitie in vnitie : whom who so knoweth not , and by knowing him loueth him , and in louing him obeyeth him , and in o●beying him beleeueth him , and in beleeuing him dooth not pray vnto him . howsoeuer they seeme to vpholde their knowledge , defend their obedience , and bragge of their prayers , they are all but counterfeit . For no truly spirituall exercise can bee performed , or diuine grace obtained , but by a man spiritually qualified and beloued of God , and who loueth God : for vnlesse we feele in our selues the loue of God towards vs , wee can neuer loue God ; for he loueth vs first , and by the third person of the Trinitie worketh loue in vs towards him : and loue being the band of obedience , and obedience the marke of our election , and consequently the seale , which hath the image of our Redeemer , Who is truly adopted in Christ to be the childe of God , and 〈◊〉 not . whereby our adoption to bee the sonnes of God is confirmed to euery one that beleeueth . Not to euery one that pretendeth to loue , obey , and serue him ; but to him only whose heart is right before the Lord , who heareth the word , beleeueth the spirit that wrote it , and bringeth forth the fruits of it , namely , to doe what is therin commanded , and to auoyde things forbidden therein ; he , euen he is the vndoubted adopted sonne of God , and whatsoeuer he asketh the father by the spirit in the sonne , hee shall receiue it : for he hath the promise of the blessings of this life and the life to come . Contrariwise , such as neither yet haue , nor des●re to haue thi● feeling , this faith , and this dependance on God , howsoeuer they pretend that they are the sonnes of God , for that they can only talke , like , and performe some outward duties as the true sonnes of God do , yet let them not deceiue themselues , they are not yet out of the lees of their originall , neither haue they remission of their actuall sins ; but the Bond is yet against them depending vncancelled , though they associate the sonnes of God , and not only in humane affairs conuerse , but in diuine dueties communicate with them , as in hearing the word preached , in the sacraments , and in publique prayer . They are yet but bastards , & no children ; they neuer truely tasted of the milke of Christs spouse , nor euer drew the life of grace out of her breasts : no more then did Cham in the Arke with Noah , Ismael in the house with Abraham , Esau in the company of Iacob , who inwardly did not partake of their fathers vertues , of obedience , faith , and continual praier vnto God , the God of their fathers .

CHAP. VII . Naturall fathers cannot beget children good or euill of their owne wils ; but they that are begotten anew of God , are only good and like vnto God , before whom the vnregenerate , howsoeuer seeming holy , are hypocrits .

EArthly fathers commonly beget children of their owne corporall likenes , but the godliest father cannot propagate in his children the graces of the spirit , neyther can profane fathers by their sinnes make their children sinners . For it is found by experience , that good fathers haue often wicked , and wicked fathers godly children . But the children of God , begotten anew by the holy Ghost , can neuer fall from being like vnto him that begat him . And therefore doe they much dishonour God , who in wordes professe they are his sonnes , and yet in their actions they resemble the image of Sathan . It were a great blemish vnto a godly man to be wrongfully supposed the father of a wicked sonne ; much more is God dishonoured by such as would seeme to be , but are not of his seed . For they that are of God indeed , cannot but in some measure resemble him , in being righteous as he is righteous : that is , By casting off the olde man which is corrupt , Eph. 4. 22. through deceiueable lust , and to put on the new man , which after God is created in righteousnes and true holines . This casting off and putting on , doeth teach vs that there is in vs somthing that befits vs not to retaine if we will be the true sonnes of God , What we ought to put on , and cast off . not by reputation among men , but by imputation in Christ . What is to be cast off , and what to bee put on , is plainly expressed in the Apostles wordes before mentioned , namely , to cast off all deceiueable lusts , ( which includeth all things forbidden ) and to put on righteousnesse , which implieth a spirituall indowment of al heauenly graces ; among which , none is of that singular force , vertue , and effect , as is zealous and heartie prayer in faith vnfained , which none can effectually make but such as haue put on this new man : for the olde man knoweth not how to pray , being clothed with corruption , and blinded with the mist of ignorance . The new man only , shaped in holinesse , knoweth to whom , when , in whom , for what , and how to pray ; all which circumstances are duly to be considered in prayer : and yet neither of these dooth the naturall , that is , the old man truly apprehend ; and consequently the lip-labor that he pretendeth to bestow in prayer , is not onely not profitable , but sinfull .

CHAP. VIII . Carnall wisedome hath not chiefe place of counsell in the regenerate man : he dependeth on God , and not on the meanes in any enterprise .

FRiends ( we obserue ) do most vsually communicate together , not by way of dissimulation , but by sincere affection : and one is ayded and comforted of another , according to the occasions each propoundeth to other . And shal we think that that man that loueth God , will estrange his occasions from the counsaile of God ? Will hee deliberate of any matter of importance , but will first consult with the Oracle of Gods mouth ? And will hee not impart his occasions by powring them forth vnto him in praier ? assuring himselfe that God againe will answer him by his holy spirit , and by him certifie his spirit what he shall doe , and what course hee shall take , both for the atchieuing of the good he desireth , & for the auoyding the danger he feareth . No carnall counsel whatsoeuer , not warranted by the word , shall be admitted to that consultation or resolution : he will abandon all carnall respects , and onely holde himselfe to diuine direction : hee will not vse humane wisedome , Carnall wisedome a hand-maide to diuine prudence . but as it were a hand-maide to diuine prudence . It may serch and find out such wants , and corporall necessities , as are fit in spiritual vnderstanding to be supplied , but leaueth the execution to diuine wisdome , which produceth faith , and faith prayer for the obtayning thereof at the hands of God . And as Abraham left his seruants and Asses behinde him when he went to offer vp his sonne ; so doth this heauenly wisedome leaue all carnall respects behinde when it approcheth towards God , to offer the sacrifice of prayer or praise . Contrariwise , it is too manifest , that the most carrie their carnall vanities with them euen to the Altar ; making their petitions partly in the flesh and partly in the spirit , in part beleeuing and in part doubting , halting before God , and yet seeming to walk vprightly before men , who iustifie or condemne the outward action , not seeing the inward heart .

To pray vnto God with the lippes for any corporall benefit , To pray to God , and to beleeue ▪ in meanes is spirituall adulteri● . and yet to haue the eye of the hart fixed in confidence vpon naturall means , is a kinde of spirituall adultery . For , what man is hee that hauing a wife , outwardly affable , vsing wordes of loue vnto him , and yet her he●rt set vpon another man , will not thinke her a faithles and vnchaste wise ? And is God lesse iealous think we , who craueth our hearts when we shall worship him in words and outward shew of works , when our consciences cannot but tell vs that we aske that of God which we inwardly beleeue more probable and possible to be obtained by meanes without him ? Is not this a falsifying of our faith and dissembling of our prayers ? Is not this a manifest breach of the law that saies , we shal haue no other Gods but Iehouah ; as also not to take his name in vaine , as they do that call vpon him with the lips , their hearts farre from him ?

The Iewes thinking to make themselues strong by the Egyptians and other carnall meanes , Esa. 2. 21. A curse on them that leaue God to depend on other meanes . left their dependancie on God ; & therfore did God denounce his iudgements against them : Cursed is the man that trusteth in man , and maketh flesh ( any kind of carnal meanes ) his arme , Ier. 17. 5. and withdraweth his heart from the Lord : hee shall not see , when any good commeth . How can he then attribute praise or prayer vnto God for whatsoeuer successe , when he groundeth his hope on earthly meanes , and not on God ? Nay , though hee pray vnto God , and yet dependeth more , and puts more hope on secondarie meanes ? if he find that come to passe that hee desired , how can hee but yeeld part of the praise vnto the mediate cause , wherein hee in part trusted ? and so derogate the praise due vnto God , who is eyther all or no part of the cause of that wished successe . For although God vse naturall instruments to effect his will , not onely in relieuing his children when they pray vnto him , but also in punishing the wicked when they offend ; yet are these meanes onely of , and by God , working , not as man willeth , but as God foreseeth fit for the good of the one , & punishment of the other . God vsed clay to cleere the eies of the blinde man : if the blinde man had yeelded the thanks to the clay as the cause of his sight , though hee had likewise giuen praise vnto God , hee had robbed God of his right . For to allow vnto God a fellow-helper , were to argue him of himselfe insufficient ; as som most fearfully belch forth a most superstitious praier , saying , God and our Lady do this or that , or preuent this or that ; whereby they eyther make God no God , or a God not absolute in power , nor without a cooperator complete , which cannot bee but most horrible blasphemie . I hereby yet inferre not that it is vnlawfull to giue reuerence vnto the means which God vseth for our good , as Dauid did to Ionathan ; yet no further but as to the instruments , without which God might haue effected his worke , eyther by other meanes , or without any meanes , nay , against means , as not tied to any secondary meanes of necessitie . Hezekiah being healed with a cluster of figges , did not perswade himself that nothing else could haue done the cure , but that whatsoeuer God had made the mediate cause , howsoeuer contrarie to the opinion that man might haue of the thing , it would haue wrought the same effect . For he is able by weakest means to performe the greatest worke ; as it appeared by the ouerthrow of the wals of Iericho with the sound of Rams hornes . God works by meanes , without & against meanes . And as he worketh by meanes , so sometimes without meanes , euen by his word , as in healing the Cananitish woman , and the Centurions seruant : nay , such is his absolute power as he worketh as familiarly and easily against meanes , as in bringing water out of the hard & drie Rocke , making the waters to diuide as the red Sea and Iordan , in making the Sunne to stand still in G●beon , and the Moon in the valley of Aialon at the prayer of Iosuah : and causing the Sunne to goe backe in his sphere contrarie to , and against his naturall motion , at the prayer of Hezekiah . The holy Scriptures are full of such sweete examples of the absolute power of God , who to effect them requires necessarily no other human meanes but faithfull praier● not the praier which passeth onely the lips , the affections of the heart being extrauagant , but that prayer which proceedeth from the sanctified soule , How the soule must be qualified in time of prayer . well and rightly tuned in all her faculties ; the vnderstanding thinking on nothing but on God , the will onely louing him , the memory coueting to retaine nothing but him , the desire aspiring to no other happinesse but what he hath promised vs in his word . In this maner were our holy fathers qualified , and in this sweete consent of the affections poured they forth the concordant harmonious praiers that wrought these former most admirable supernaturall effects , in altering the naturall course of those creatures which he himselfe set in the firmament , neuer to be moued to the end of the world .

CHAP. IX . It is a dangerous thing to pray vnto God vnprepared ; but most safe & sweet vpon diuine premeditation arising of grace , not of nature .

HOw can this but moue a kind of feare in men who presume to thrust themselues into the presence of God , vttering praiers in wordes , their vnderstandings being carried from God through the vanities of this life , their wills beeing besorted with the loue of carnall things , and their desires thirsting after worldly aduancements ? Are these mens prayers of force to cast downe holdes ? to alter the natural course of things ? or can they obtaine any thing at the handes of God but reproofe ? But men that are wise in Christ , enlightned with the diuine spirit , feele motiues in themselues of another kinde ; not staying below , their affections set vpon the golden Calfe at the foot of mount Sinai : but they a●cend vp in their harts to the holy mount of Grace , and there conuerse they familiarly with the true God , leauing the flesh pots , the Onyons and Gourds of Egypt , and feede on the heauenly Manna , Angels bread , the bread of life : whereby they becom so rapt vp from earth and earthly things , as they haue their conuersations alreadie in the heauens , by their heauenly communication with God in their spirits . Their prayers & sweet conference with God for the time ended ; they then returne to the performance of their lawfull affaires , and therein walke ( as it were ) with God , liuing so sincerely with , and among men , in the feare and loue of God , as if they were in the reall presence of God .

Nature teacheth vs not to pray , but the spirit of God . To this degree of perfection none can attaine by his naturall vnderstanding or will , but by the administration of the spirit of God only , who teaches vs how to pray . God commaundeth all men to pray , and yet giueth not all men the gift of true praier ; and therefore euerie man is bound to aske of God power to aske : although it may seem strange to a carnall man to aske power to performe the selfe-same thing that hee performeth in asking . But it is to be considered that there is a verball and lip-kind of asking , and there is a cordiall & heartie praying ; and he that doeth it not from the heart , may vtter it with the lippes , and in words may seeme to pray , and yet the heart remaine estranged and full of rancor and euill affections . But such is the force of liuely faith , that it cannot conceale it selfe : for if it bee in the heart it will shew it selfe in the efficacie of prayer ; which praier onely hath the promise to obtaine , beeing made in the name of Christ to God , & hath the promise to be granted for his sake by God . For in Christ are the promises made vnto vs , both of spirituall and corporall blessings , and in him , and by him sealed vnto vs and confirmed : so as there is no cause of doubting left vnto the faithfully asking ; alwayes prouided , that he ask not the thing , the graunting whereof is not warranted in the word of God , that hath made vs a generall warrant of granting whatsoeuer wee aske ; with restriction yet , that it bee agreeable to his wil , which also includeth all things that he seeth best for vs to receiue . For such is the wisedome , prouidence , and loue of God towards vs , that like a father he will not giue vnto his children a Scorpion in stead of Fish : he will not giue them hurtfull things instead of helpfull . And therfore it behoueth vs to inform our selues by his word what is consonant and what dissonant to his will , that we may auoide to aske forbidden things , & with boldnes aske things lawfull . In the prayer which Christ taught vs , we pray , Thy will be done : wee must not therefore wilfully attempt to aske , much lesse to do any known thing to the contrarie . But such is our corruption , as howsoeuer we seem willing that the will of God should be done , we yet retaine a kinde of inward desire that God would doe according to our wills : The will peruerts the mind . for naturally the will of man is neither rightly affected towards his owne mind , nor towards the will and word of God . It is the rule of right reason that the wil should be directed by the minde ; but contrarily and preposterously the will ouerswayes the minde , and drawes it as by constraint to many inordinat desires : and therefore when the minde begins to incline it selfe to the sacred exercise of prayer , the will as an vnequall yoke-fellow peruerts the minde , & distracts it into many noysom lusts , & wandering thoughts . This cannot the most godly and most faithfully zealous man but find in his deuoutest praiers : and therefore wee ought in our prayers to restraine our cogitations from earthly things ; and the more wee feele them to range here and there ( as sensibly wee may ) so much the more earnest & zealous we ought to be , and so much the more watchfull that they steale not away our spiritual affections , which cause the minde to ascend euermore vpward to the Throne of his grace , who by his holy spirit is readie to assist our spirits , to suppresse our erring thoughts , and to rectifie our mindes according to his own will .

CHAP. X. Whence all our transgressions do proceede , and the reason why we cannot pray aright , & the means to reform it .

OVr transgressions proceede all from this , that against the rule of diuine reason , we preferre our will and our desires before the most holy will of the Lord our God . How then can we truly seek him whose will our wills ( as much as in vs lieth ) seeketh to resist ? The Apostle sheweth the reason , saying , The naturall man hath such a mind as cannot vnderstand the things of God , and such a will as is not subiect to the law of God , nor indeed can be . How then can the minde conceiue how , or for what to pray ? And how can the will frame the faculties of vtterance and other diuine affections ? How can it frame it selfe to pray vnto God according to the right rule prescribed vnto vs by God ? seeing that this exercise is sacred , holy & spiritual , & the mind & wil altogether carnall & profane . And therfore al the praiers which natural men make in the habite of the olde man , do not onely not profit them , but turn rather vnto a curse then a blessing vnto them . What man is hee then knowing this , will lie stil in his natural corruption and ignorance , hauing the way laide out before him , the meanes of direction offered him , the promise made vnto him , and the reward assured him ? the way is Christ , the direction in that way is the word , the promise is to receiue what wee aske , and the reward is life eternall : the way is straight , the direction plaine , the promise iust , the reward great . In earthly affaires there is a continuall common emulation who may grow greatest , wisest , & most glorious , whose best reward is but a vanishing shadow . How foolish then are wee to see and suffer all men to outstrip vs in spirituall things , and our selues to lagger behinde , loth to goe forward in diuine duties ; as trewantlike schollars with il wil , and by compulsion prepare them to the Schoole ? Hee then that may and will not endeuour to attaine vnto diuine knowledge by the word , and thereupon , namely vpon the promises of God made therein , to builde a liuely assurance of Gods neuer-fayling goodnesse towards him ; and in that faith will not seeke God in all his occasions , by continuing prayer ; is neyther worthy to haue the promises performed vnto him , of the good things of this life , nor of the life to come . Let vs therefore learn to deny our selues , and endeuour to subdue our owne wills , and wholly to subiect them to the will of God : so shall wee neuer vndertake , consult , determine , or conclude any action , vntil wee haue enquired what the will of God is therein , by faithfull prayer .

CHAP. XI . The neglect of the cnmmunicating with God in prayer , is the cause that many run headlong to their owne ruine , seeking what they need in a wrong course , not feeling their owne spirituall wants .

THe want of holy search & desire to be enlightned in the diuine duetie of praier , and to bee directed therein , is the cause that so many men runne headlong into their owne ruine , in rashly enterprising that , without communicating with God , which they in naturall reason conceiue will prooue to their high contentment ; as in making choise of religion , the highest point of diuine wisedome ▪ in choosing a wise , and the like . The Shechemites without consulting with God tooke vpon them the seale of the couenant , which was a true note , truly taken of the true children of God ; but because they took it to a carnall end , what reward they had , appeareth Gen. 34. So did Simon the Magician couet spirituall gifts , to vse them to carnall ends : and the like doe they that to obtaine corporall maintenance , and to be free from some calamitie , rashly & without consulting with God ( by learning his word and by prayer ) thrust themselues into the Romane Catholike , or into any other false Religion . Nay , to intrude into the profession of the true Religion , for the respects abouesaid , and not in a feeling of diuine loue to the spirituall effects it worketh , to Gods glory and their owne comfort ; is not onely not to be truly religious , but vnder the cloake of true religion to be indeed a profane Atheist . God commands vs not to contract marriage but vpon due deliberation and consideration , & forbids to contract with any of a false Religion . Isack and Iacob fearing and obeying the liuing God , sought their wiues , not by worldly ad●uice , but therein to be directed by God . And to that end did Abrahams seruant pray vnto the GOD of his Master Abraham , that hee might bee guided by some diuine instinct how to chuse a wife for his Masters sonne , and all things succeeded vnto him beyond naturall reason . But Esau contrari●y , without consulting with God , or communicating with his parents ▪ tooke him wiues of the Gentiles , a profane & irreligious people , such as ( for the Iewes to contract matrimonie withall ) was an abhomination . Prayer or consultation with God is the best , but the last worke ; of chiefest , but of least regard in this age in most capitall causes , and of greatest consequence . And therefore the most of them succeed to the perpetual trouble and griefe of the parties . And that which hath been said of the former two , namely of the choise of Religion and a wife , may hold for , and in all other matters belonging to the life and gouernement of man in this life , especially in the election of some function or calling in Church or Common-weale ; wherein experience maketh manifest that little or no conscience is made to craue direction from God : but according as the profession or mysterie seemeth likely to proue profitable or discommodious , is the desire made the more hote or cold . But to consider how it may stand with Gods greatest glorie , & our most comfort and spirituall contentment , it is the last matter thought vpon : they beginne at the wrong end , they first seek the world and worldly things , and then as leisure will serue , they will seeke heauen & holy things , where we should seeke heauen and the kingdom thereof first , and then by diuine promise , all things els shold be administred vnto vs . But the reason why som men are so backward in seeking God , to bee guided by him in these high occasions , may seeme to grow from a conceit , that if they should vnfolde their desires to God , who seeth all their hidden and polliticke equiuocations ; he would find that their outward prayers to him , and their inward hearts towards him , would appeare so farre vnlike , as he would haue no respect vnto their offerings : and therefore couet rather to conceale their counsailes from God , and climbe vp to the obtaining of their high purposes , by the scale of their owne deuises , saying in their hearts , How doth he know it ? Thou foole ; if thy heart condemne thee is not God greater then thy heart , 1. Ioh. 3. 20. and knoweth al things ? But if thy heart con●demne thee not , thou hast then boldnesse towards God . If then thou haue boldnesse , thou mayest freely repaire to the Throne of his grace ; and as he hath communicated vnto vs all his counsaile , shall we bee scrupulous to let him know ours ? Act. 20. 27. What is it that the poorest and basest seeming childe of God , We ought to vnfold our imperfections to God , yea , and to men vpon occasion . may not freely speake vnto him ? Who of the ancient godly fathers did not discouer their own imperfectiō● ? Peter blushed not to acknowledge the deniall of his Master with bitter teares : Dauid was not ashamed not onely to confesse , but to inroll the acknowledging of his sins with his owne hand , to the end that all his godly posteritie might learne , not to hide their faults from God , but to make them knowne to men . S. Paul likewise thought it not any disparagement to his credite being an Apostle , that Hee was a man solde vnder sinne , that hee was buffeted of Sathan , that hee did what hee would not , and could not doe what he would . None diuinely enlightned by ta●●ing of and beleeuing the good word of God , that euer coueted to conceale their imperfections from God , knowing & assuring themselues that he is mercifull , and forgiueth the sinnes of the truely penitent . Against thee , against thee onely ( saith Dauid ) I haue sinned , and done euill in thy sight . Hee was a great King , chosen after Gods owne heart ; yet not ashamed to acknowledge a greater King , whom hee as much feared to offend as the most dutifull child the most stern and seuere father , and therefore was bold , with the confession of his sinnes to ioyne prayer for the remission thereof , and obtained it . I am but dust and ashes , saith Abraham : I am not worthy the least of Gods mercies , saith Iacob : my fathers house ( saith Gideon ) is the least of all Israel : I am not worthie ( saith S. Paul ) to bee called an Apostle , yea , he confessed himselfe the chiefest of all sinners . These examples of humilitie may be preuayling motiues to moue vs to imitate them , and to beware how wee follow their contraries , in pride , as Nabuchadnezzer , The basest may be as proude as the most arrogant . Senacherib , Pharaoh , and such like imps of insolencie ; who althogh they were Kings of greatest greatnes , & we the meanest of men , yet if wee imbrace not humilitie wee may bee found as hautie as the hautiest of them . For they had their pride but according to the measure of their greatnesse , and so may the meanest exceed in pride beyond the measure of his best means . They thought themselues not onely not inferiour , but equall , nay aboue God in power , and therefore had none aboue them to obey , and consequently , none to whom they were bound to pray . And whosoeuer exalteth himselfe aboue that which he is , be he the highest or the basest among men , hee equalizeth the proudest of the former in their vnlimited desires . For , as the former rebellious Potentates banded themselues against God , in their impious blasphemies ; and as Nimrod threatned to scale the heauens by his haughtie Babel : so no doubt but the meanest proud man , that ambitiously aduanceth his heart aboue that which indeed he is , and to attain vnto heauen without obedience and prayer vnto God ; hee is as high a rebell in his heart as eyther Nabuchadnezzar , Senacherib , or Pharaoh , and his reward in the wrath of God shall be as great as was theirs or Nimrods .

CHAP. XII . Murtherous hearts , hautines , and pride may lurke vnder the habit of outward humblenesse .

MAny such rancke and rebellious spirits walk in the habite of outward humblenesse , as that Dominus Dominantium , that calls himselfe Seruus seruorum Dei : hee that saith he is the seruant of the seruants of God , and yet Antichristianlike endeuours to set vp and supplant Princes . And his Votaries of pouertie and voluntarie beggerie ; are not many of them fit and inclinable to any impious and most treasonable actions ? how haue their handes ( in shew lifted vp towards heauen ) bin imbrued in the bloud of Princes in the earth ? If their couert and concealed workes of darknes were discouered , if their infernall stratagems were reuealed , Murtherers of Kings haue a shew of humblenesse and deuotion . and their desires knowne to mortal men as they are found out , and seene by God ; they could not appeare but meere monsters , such as was Balthazer , the murtherer of the Prince of Orange , the Frier , & that miscreant Reualiack , that foiled their fists in the bloud of the two last Kings of France : and yet had euery of them his pretence of great deuotion , in attempting and perpetrating these capitall villanies ▪ They pray , they receiue their sacrifice , and haue promise of , & they beleeue to bee registred and canonized among the Saints in heauen , and yet fellow-murtherers with Iudas , with whom they shall partake their euerlasting reward , without more serious sorrow , and truer repentance for their villanies , then any of them seemed at their deaths to professe . Are these the instruments that are vsed by the Pope , the pretended Vicar of Christ , to support his humble ambition , and ambitious humblenes ? Must these be the Axes and Hammers to cut and break down Princes , and to confound Kings and Kingdomes , not concurring with his vsurped Antichristian insolencie ? Where is then the effect of their great penance , much fasting , many praiers , and infinit sectaries , and their deuotions ? Are these their meritorious workes ? Cannot they defend their Antichristian superstitions without the murthering of Gods owne annointed ? without treasons , rebellions , massacres , & sheddings of bloud ? Who doth not then abhorre their impieties ? And who obserueth the least of these committed by any true member of that Church , which this malignant Church holdeth hereticall ? And yet all men see how it hath been defended from all their diuellish complotments , by no other meanes but by faith in God , and prayer to God . Haue not their most hellish attempts many pretences of a holy beginning ? A set conuocation of preaching and prayer , imposition of hands , vowing of helpes , conioyning of forces , and whatsoeuer else may serue to the perpetration of any bloudie action . If these most impious consorts enterprise not their wicked acts , but in the shew of calling mutually on God , were it not a shame to professed Christians to attempt any matter lawfull , of greatest moment , without touch of any consideration of the necessitie or vtilitie of faithfull prayer ? If the children of darkenesse can point out their more then heathenish attempts by the outward tokens and termes of deuotion to their assured condemnation ; what will become of cold Christians that so little regard the holy duty of prayer in all their actions , to their soules saluation ?

CHAP. XIII . Euery faithfull Christian findeth comfort in praier : the neglect whereof admits many euils .

WHo is that faithfull Christian that hath practised this holy exercise , and hath not found comfort to his conscience , and helpe in his occasions ? Whosoeuer findeth the continuance of inward vexation of the mind , let the cause arise from spirituall or corporall occasions , he may ass●re himself it proceedeth , most ordinarily at least , from his seldom or neuer praying vnto God . Griefe oftentimes procureth teares , which seem somthing to asswage the sorrow : but it is ( as it were ) the slacking of the band that gripes the wound too hard : but teares passing from the heart through liuely prayer , doe not onely ease the griefe for a while , but heale it altogether ; and keep the wounded parts sound , so long as the plaster of true prayer is applied , with faith thereunto . The teares that wee spend must bee spent before God , who hath promised to receiue them as they fal from a liuely feeling heart , and to put them in the bottle of his remembrance , reseruing them as witnesses of our true repentance ; that the sinnes , in sorrow whereof we shedde them , may be washed away by the bloud of Christ , and not to rise vp in iudgement against vs . And these teares are of themselues as so many petitions vnto God , who hath bound himselfe by promise to register them , as so many preuayling requests ; wherby he giues oftentimes what inwardly we desire , as soone as the first teare falls from a broken and contrite heart . Psal. 32. Dauid affirmeth that God pardoned his sinne as soone as he had any motion to craue it . God requireth not our prayers because hee hath neede of them , as a seruice beneficiall or profitable vnto him ; but because wee hauing neede of his graces and blessings , and that hee loueth vs in his beloued son hee willeth vs to pray vnto him for euery spirituall and corporall blessing . And although it be true , that hee knoweth wherof we haue need , yet in common reason , hee that wanteth and disdaines to aske , he is not worthy to receiue that whereof he hath neede .

CHAP. XIV . The most happiest men in the world are they that most often communicate with God in prayer ; and not the most glorious worldly men , whose miserie is to come ; and what consolation remaineth for the godly .

THe men that haue greatest shewes of happinesse in this life , are not the blessedst men ; but the poor in spirit , that haue their continuall recourse vnto God , they that communicate often with , and truly pray vnto him , althogh their estates bee neuer so vnpleasant to flesh and bloud , yet theirs is the promise of this life and the life to come .

The Church of Corinth in the b●ginning consisted , 1. Cor. 1. 26. as appeareth for the most part , The most glorious in the world are not alwayes the most godly . of the poorest and meanest of the people , and such as appeared to the world fools and Idiots ; and they that seemed more wise , more mightie & more noble , were left out of the number of them that were called . Yet God preferred not the base in the world before the noble , to make them proud of their calling , but that they might be constrained , as it were , to reioyce in the Lord , by whose mercie they had obtained in Christ wisedom and all things necessarie to saluation , before the more glorious in the world , although they were the most base and abiect of all others : and to moue them so much the more readily & willingly to serue God in thankefulnesse and prayer , to testifie their loue to him for his mercies towards them . And heauily it will befall them , who hauing receiued so many blessings at Gods hands , are no whit the more moued to loue him : and so many threats for their vnbeleefe and ingratitude , and yet not moued to feare him . Will they not bee drawne then from their deceiuing vanities ? will they rather then for lesse then an apple or a messe of pottage , disclaime their birth-rights , and loose that Kingdome and Crown so dearely p●rchased for the faithfull ? Nay , were the losse of it all , it were not so horrible . If a man missing of the good promised , could avoid the dangers threatned , it would somthing mitigate the despayring conscience , and ease the troubled mind . If after death there were neither life nor death , if a man might haue no b●eing , nor feel or endure torment , thogh he had no comfort ; it were a kinde of ease to the carnall mind , that knoweth no other heauen then the profits and pleasures of this life nor feareth other hell then the miserie , penurie , and afflictions of the same . But the case is otherwise ; they that misse the kingdome of heauen by not beleeuing the promise of God , by not praying vnto God for direction in the course of their liues , may assure themselues , thogh they seeme not yet to beleeue it , that there remaines for them and attends them , the God of darkenesse , and the Angels of horror and torment . And therefore they that are wise in Christ , enlightned with the sanctifying spirit of God , obserue the difference between sinne and sanctity , betweene the carnall and the spirituall , betweene the olde and the new man , and finde that the pleasing vanities of this life , and the reioycing of the worldly minded haue no solid or sound assurance of continuance , no not for a day ; and after commeth the seueritie of iudgement . But the spirituall man , vndergoing with patience the bitter miseries incident to a religious and godly life ; considereth that the continuance of it is but a spanne long : and there attendeth him mercie and consolation perpetuall . The true comfort of a Christian. And therfore beareth he the yoake without grudging , spending his time , not in wantonnesse and chambering , not in vanities and carnal pleasures ; but in all temperance and humblenesse of minde : neuer so cheered , neuer so full of consolation and alacritie as when hee is hearing God speake vnto him by his word , as by preaching or hearing of the same ; and finding himselfe truely and aptly prepared , and zealously exercised in the most holy dutie of praier and heauenly meditations , wherein hee speaketh vnto God . This is his comfort , herein are his ioyes , and nothing is so sweete vnto him as heauenly continuall contemplation ; whereby hee passeth by both the pleasures and penurie of this life , as things of that weakenesse to moue loue to the one , or feare of the other ; as hee respects them not , but placeth all his affections on God , with whom he knoweth that his prayers doe at all times so farre preuaile , as at what time soeuer he asketh , hee receiueth ; whensoeuer hee seeketh he findeth ; and when soeuer he knocketh he is admitted into the presence of God . And whatsoeuer misery befalleth him in this life , hee feeleth it not so vnsauorie to himselfe as other men conceiue it , that beholde and obserue it in him . As our Sauiour told his Disciples that hee had meate to eate which they knew not of ; so hath euerie sanctified & regenerate man comfort that carnall men know not of ; which giueth him such sweete feeling of present happinesse , through the assurance of his future promised glorie , that he seemeth through the abundance of his consolations , rapt as it were alreadie out of this earthly Tabernacle , into the heauen of heauens , where he hath his conuersation in the spirit with-God , though hee corporally remaine in this inferiour world .

CHAP. XV. True contentment , not gotten by nature but by grace , which produceth prayer , the onely meane to obtaine all good .

SPiritual contentment none can attaine vnto by his owne naturall powers : and therefore there is a spirituall meane to be vsed for the obtayning thereof , which the Apostle reaches , Phil. 4. 6. saying ; Let your requests be shewed vnto God in prayer . Iam. 1. 5. And , Who so lacketh wisedome , let him ask of God , which giueth to al men liberally , and reprocheth no man , and it shall be giuen him . This wisedome is not the wisedome of the world , but the knowledge how , when , and what to ask , to conform vs to the likenes of him that hath begotten vs anew , who hath left vs an example , that wee should follow as deare children . If then we be the children of God , 1. Pet. 2. 21. Eph. 5. 1. & Co-heirs with him of that heauenly Kingdom ; shal we not with him walke as becommeth children of such a father ? Shal our head weepe and lament for our sinnes ? Shall be suffer for our transgressions ? and shall wee laugh and reioyce in the vanities of this life , and yet think to partake with Christ of his purchased Kingdome ? Hath he so farre purchased for vs , as we need neyther suffering nor patience , faith nor prayer ? Shall we think our selues like that vnspotted Lambe of God , and yet defile our bodies & soules by committing sinne vpon sin ? How can we then come vnto our father which is in heauen , where no profane thing can haue any being ? If God heareth not sinners , where shall the sinfull mans prayers appeare ? And how can he haue his conuersation in heauen , as S. Paul had , or walke with God , as Henoch did , whose soule and spirituall part , which ought to ascend by the wings of faith towards heauen , is pressed downe by a most vgly and filthy dunghill the bodie , clogged with the masse of sinne ? Cast off therefore all carnall and vncleane affections , purifie & clense your hearts by liuely repentance , that the sauing bloud of the Lambe being sprinkled vpon the dore posts of our beleeuing hearts , the holy spirit of God may enter , and teach our spirits rightly to crye Abba father . So shall wee apprehend that sacred renewing grace , that shall breede this most sweet and heauenly change , namely , to make vs of the children of wrath the children of loue , of the children of disgrace the children of glorie ; which change is not , nor can be where faith faileth : which faith is not obtained in respect of our prayers , or any desert of our selues , but only and altogether of the free fauor and good will of God in Christ , in whom , for whom , and by whom we haue promise to obtaine the fulnesse of spirituall contentment .

CHAP. XVI . God being wisedome it selfe , knowes how to deal with vs for our best aduantage and his own glorie , which aboue all things wee must respect in all our prayers .

GOd being wisedome it selfe , knoweth better then we what is fi●test for vs to receiue , and for him to giue ; in both which his glorie must goe with our desires , as it will of necessitie in his giuing . And if wee seeke not his glory in all our demands , we breake the order prescribed , namely , to doe all to the glorie of God : much more then should our prayers , which are the highest seruice wee can doe vnto God , tend to the honour of his Maiestie , beyond the desire of supply in our owne necessities ; and that is in making our prayers vnto him , to be confident that he is iust , and will according to his promise satisfie our iust desires , so farre as may bee most for our benefite . For we cannot truly iudge what is most expedient for vs : we may aske for , and think that best for vs , which God in his wisedom knoweth most inconuenient ; and that to bee hurtfull & euill for vs , which hee seeth to be most for our good . It is therefore agreeable to the right rule of true faith , to subiect our wills to the wil of God , and to frame all our petitions according to the rule of his word , which teacheth vs to aske corporal things , with condition that he be pleased therewith , and spirituall & heauenly things as the graces of the spirit , with a full assurance to receiue . And the more constant and earnest we be , and the more we presse God to giue them , God is best pleased with f●ithfull & r●ligious importunitie . so much the more it pleaseth him : as to importune him to giue vs power to mortifie our corrupt affections to kill sinne , both in our harts and members , to begge the increase of faith , obedience , loue towards God and our neighbours , peace in our selues and with all men , patience in suffering Gods corrections , gentlenesse , meekenesse , temperance . To aske these absolutely and constantly , is pleasing vnto God , is acceptable vnto him : wherein yet we are to beware that wee aske not spirituall gifts to carnal ends , as did Simon the Magician ; but to Gods glorie , as Salomon asked wisedome . For the holy Scriptures teach vs , that God suffereth many profane men to vsurpe spiritual functions , as preaching , prophecying , and casting out Diuels , to whom yet God w●●l say , Depart from me , I know you not . The like may be said of praying , namely , of meere babling with the tongue without the consent of a feeling & faith full heart . And in all these to shew more outward sinceritie then to haue inward sanctity , is meere hypocrisie .

CHAP. XVII . Three principall motiues to stirre vp men to pray , wherof the chiefest is necessitie .

THere bee three principall motiues to stirre vp Christians to prayer ; first , Gods commandement , Pray continually , 1. Thess. 5. 17. secondly , the promise , And ye shall receiue , Matth. 7. 7. The third and last motiue is our owne necessities ; and they are infinite . Daniel prayed ●o be preserued among the Lyons ; the three children from the fire ; Hezekiah from death ; Ionah to bee deliuered from the bowels of the Whale : Susanna to be freed from the vniust accusation of the lasciuious and false Iudges ; Dauid to be deliuered from the malice of Saul .

Necessitie hath so manie branches , Necessitie hath many branches , and man hath no p●wer to help himselfe in any . as men are subiect to seuerall dangers , which are infinit : and therefore a motiue of great force ; and yet without Gods assistance they can obtain no ease . For the more a man strugleth to free himselfe from any danger by his owne power , hee entangleth himselfe so much the more , as the Flie in the Spiders web , and the Bird in the net : for of his owne naturall inclination he hath no more means to free himself , be hee rich , befriended or strong , then hath the beast that perisheth . And therefore God , to helpe his infirmitie , hath louingly willed him to come vnto him , with a promise to helpe him : which if God had not promised , man could neuer haue conceiued by his carnall vnderstanding , that there had beene any helpe in any inuisible power . If God , with the precept of praying continually , had not made a couenant to heare and graunt our requests , wee should haue held it a needlesse and an vnprofitable worke to pray . And did wee not beleeue Gods promises to be Yea & Amen , what necessitie could moue vs to repair vnto him ? for without beleeuing the promises we could haue no hope to obtaine , and consequently no desire to pray . He then that obeyes not the precept , to pray , breakes the law of obedience : hee that belieues not the promise can not aske in faith ; and consequently the vnbeleeuer obtains not , because he asketh amisse .

CHAP. XVIII . The force of faith what it is , and the effects of it ; and how dangerous a thing it is to faint .

SVch is the force and effect of faith , as without it nothing can be obtained at the handes of God by prayer . It is therefore necessary for men to know what faith is ; which they may learn by S. Pauls exhortation to the Hebrewes , who declareth that Faith is the ground of things which are hoped for , and the euidence of things which are not seen . By which definition it appeareth , that the office of faith ( if I may so say ) is to represent things vnto our apprehension which are not seene ; & yet in confidence to appeare as if they alreadie were for such : and so piercing are the beleeuers eyes , as they behold the things which they hope for through the clouds & mists of all difficulties . This did most liuely appeare in the faith of the Centurion , who desired Christ to heale his seruant ; requiring nothing of Christ towards the cure but to speake the word only and his seruant should bee whole : and it came instantly to passe as hee beleeued . Such , and greater was the faith of Abraham in leauing his Countrey of Chaldae , to come to Canaan at the commandement of God : as also in offering his sonne , in whom the promise was made . Many examples are in holy Scriptures , written by the holy Ghost , and left vnto posterities , to encourage Christians so to depend on Gods promises , as not to doubt of good successe in most desperat cases ; but to rest so fully assured that the euent shall fall out to the best , as if hee alreadie felt and enioyed the same .

Wonderfull things haue beene done by the hands of God , The wonderfull effects of faith , and how it fares with them that faint . through the firm faith and faithfull prayer of his children . As long as Moses held vp his hands & prayed , the Israelites for whom hee prayed , preuailed : but when he fainted , the Philistims , against whom he prayed , had the better . As long as Peter beleeued stedfastly , he walked steadily vpon the waters : but when through a small gale of winde he beganne to wauer in his faith , to stagger betweene confidence and feare , he sunke . Wherein we may note the force and frailtie of the faith of the dearest children of God , who beleue constantly as long as all things goe well with them : but when a little tempest of crosses and afflictions arise , they beginne to faint . Iacob although he had the immediat promise , as at the mouth of God himselfe after his wrestling , that he shold preuaile with men : when hee heard that Esau was comming to meete him with a band of men , he was striken with an extraordinary feare , lest he should haue been vtterly ouerthrown , his wiues and children . They therfore that stand , be they neuer so confident in prosperitie , ought to take heed they bee not foiled in the time of aduersitie through feare : for the best are subiect to distrust God when a little trouble assaileth them . And yet wee find by many examples of godly men , that vpon deliberat meditation they wade through the most hard assaults of whatsoeuer kinde : for contrarie to their naturall opinions of doubtfull successe , faith workes a most wished issue . The children of Israel were in a most desperat case , flying before furious Pharoh and his vnresistable Host , hauing on eyther hand vnaccessible hills , and before the man imp●ssable Sea : so as if they looked before them , there was no hope in carnall reason to escape ; if behinde them , the sword was at their backes ; if on either hand , they saw no euasion . Yet beholde the force and effect of faith , wherein Moses the seruant of the Lord encouraged them , saying , Stand still feare not , but behold the saluation of the Lord this day . And so farre preuailed hee with GOD through faith and prayer , as hee foresaw the destruction of Pharoh and all his Host : insomuch as he was bold to affirme before it came to passe , that this mighty Monarch , and the multitude of his armed men , his ho●ses & chariots that they then law and feared , they should see all confounded before their eyes ; which came to passe . The Lord ( saith he ) shall fight for you , therefore holde ye your peace , Exod. 14.

Faithfull prayer is the strongest meane by weakest instruments , Prayer performeth greater things by weakest meanes , and incredulitie preuenteth most easie things . to performe things of greatest difficulty . The wals of Iherico a strong Citie , were throwne downe by no other sensible instruments then the sound of Trumpets made of Rammes hornes , and the Citie and people surprised with a smal number of men . And there is nothing more opposit to the bringing of the greatest and weightiest things to passe then incredulity , which commonly proceedeth from natural reason ; which many times argueth impossibility in possible , and possibility in impossible things : As that incredulous Samaritan gouernor , who did so little beleeue the Lords Prophet , foretelling plentie vnto distressed Samaria , saw with his eyes the same thing com to passe which hee thought impossible ; and for his vnbeleefes sake was not onely preuented of tasting of the blessing , but was troden to death by the presse of the people .

CHAP. XIX . Some among many preuaile by their faithfull prayers for the rest : and how God turneth the prayers of his to the best , though he grant not what they desire : and how foolishly carnall men reason against Gods prouidence .

IN causes publique , as in the time of Warres , of Famine , of Plague , or other common calamitie ; shal we thinke that among a multitude there are not some , yea many that are faithful ? howsoeuer many also bee eyther key-cold or luke-warme , whom God respecteth not ; yet the faith & obedience of the lesser number by their prayers often appease God , and ( if I may so say ) constraine him to hold his handes from punishing , and euen enforce him to extend his hand to relieue the whole for a part : which we may obserue , if we conside● the conference betweene God and Abraham touching Sodom ; how God in iustice is readie to shewe mer●ie . L●●an his house-hold and cattle prospered for Iacobs . sake : and Potiphers for Iosephs . And therfore wee cannot say but that the prayers of the faithful , be they of many , few , or one , aua●le much with God . And impietie it were to think the contrarie . And as God blesseth , God blesseth and punisheth many for one . so hee punisheth manie for one : as the whole Host of Israel for the trespasse of Achan : yet we cannot but confesse , that God in his wisdom oftentimes concealeth his purposes of shewing mercie , or sending iudgements , to make his dearest children the more watchful , and more earnest in prayer ; and in more and more hardening vnbeleeuers hearts to their deeper condemnation : God denieth what we aske , and giueth vs better in fleed . and often delayeth the granting of the requests of his children , & giueth them in stead some other thing more fit , which they asked not . He retayneth somtimes things necessary in our opinions , lest we shold presume too much vpon his bountie in giuing corporall things ; crossing our desires lest wee should by the readie successe build too much vpon our vaine vnderstandings , as if we knew rightly what were good and what were ill , and that we needed but to aske and haue at the handes of God , what we would :

It is enough for the most faithfull Christian to lay downe his request before God , It is enough for a Christian to referre the issue of his petitions● vnto God . to continue his oblation , and to waite and attend the leisure of God , and rest content with his holy dispensation , assuring himselfe that not one thing only , but all things whatsoeuer shall worke to the best to them that feare God . Rom. 8.

The faithfull man , The faithfull man exercised in prayer , findeth things succeed better then he expected . often exercised in this diuine duty of prayer , cannot but acknowledge that things oftentimes fall out better , and succeed more to his comfort and true consolation then he required : not by chance ( as many most foolishly conceiue ) but by the meer mercie and prouidence of God ; who as he granted vnto Salomon more then hee asked , so doeth hee euen in these dayes to his obedient children . And yet they cannot truely obserue by any outward or visible working how it should so come to passe : no deuice of their own , nor instrument of their owne procuring , working it to their handes . God raised Ionathan to loue Dauid , and moued the Rauen to feed Eliah . 1. Kin. 17. 4 I do my selfe acknowledge Gods vnsearchable goodnesse and prouidence to haue the chiefe place in the working of infinit my deliueries from many dangers , and his relieuing me in many and infinit wants . And who so denieth that GOD hath his working now , both in mercie and in iustice , beyond the naturall course or operation of his creatures , for the good of his children and punishment of the wicked ; hath neither spirituall vnderstanding nor true faith . Such yet there are , The grosse opinion of some , who acknowledg no difference between the godly and the wicked . whom I haue heard to maintain that they can obserue no difference betweene the reputed religious , and the supposed Atheist : for they cannot see but either of these haue their fortunes alike : he that prayeth hath no better , nor hee that prayeth not the worse share in this life ; whereby they raise an argument , that all things succeed to all men at all aduenture . Let a religious man ( willing to moue a carnall man to serue God ) tell him what happy and wished successe he hath had by his prayers to God , & what continuall comforts he findeth thereby ; how hee hath beene deliuered from apparent & iminent perils ; how he hath bin prouided for in his greatest wants ; how hee hath escaped the things hee feared , and how all things worke to his good contentment : will not the carnall man say , Tush , this befalls all men without respect of the ones vertues or the others vices ? Will he not affirme that the Cattell , Corne , and all earthly blessings fall as well vpon the Drunkard , Whoremonger , Blasphemer , and whatsoeuer irreligious , as vpon the most zealously religious , and deuout person ? And do they not hereby shew that in their hearts they say , that either there is no God , or that he is a God that maketh no difference betweene the good and the euill , between the religious & profane , betweene the faithfull and the infidell ? Yet indeede it cannot bee denied but God in mercie keepeth vnder his children whom he will saue , exercising them with fatherly crosses , and gentle corrections , and in iustice permitteth the Reprobate to haue their portions in the fulnesse of pleasures and delights of this life . But who so obserueth the ends of both , cannot but see the carnall man leaue this life with horror , and his goods with griefe : and the other in peace ; who expiring his last breath , recommends his soule into the hands of God , aspiring in a liuely faith vnto the Kingdome promised , with most holy and heauenly alacritie .

CHAP. XX. The naturall man misconceiueth of true happinesse , whereby hee runneth into many absurdities by the suggestion of Sathan .

THe sottishnes of mans nature , and mans misconceiuing of good and euil things , is such , as it thinketh nothing heauenly but pleasure and profit , nothing to befal by a diuine prouidence but by chance , and therfore they that pray or pray not are equally rich , strong , wittie , healthfull , and alike happie . Oh more then blind ignorance , palpable Atheisme , peruerting the harts of men , supplanting Religion , and quenching faith , condemning prayer the prop of all mens happines , which without faith is yet of none effect .

Infinit are the absurdities whereinto such as know not God plunge themselues : Men not fearing God run into many absurdities , by the suggestion of Sathan . for being once ledde out of the way , which is Christ , they cannot but follow Sathan . For there are but two principall spirituall powers that haue dominion ouer al men , and they haue their seuerall Kingdomes , opposit as light and darkenesse , truth & falshood , heauen and hell . And as their Dominions are spirituall , so leade they their subiects spiritually ; the one by grace , to the performance of all spirituall dueties in heauenly obedience ; the other by all possible illusions , deceits , and spirituall wickednesse in this corporall life . This latter gaineth more men by his plausible suggestions , then Christ by his true and infallible word : the reason is , for that he first preuayled to betray man , euen the father of men , by whom and in whom all men by nature are subiect to the same falling from God who made him , to the diuell that seduced him . And no maruell thogh he lay baits to betray vs now , hauing so long practised his treacheries , & preuailed so much , leading men into a thousand by-wayes : he careth not how menwalk so they follow not Christ : hee cannot beare with patience , that men should beleeue the promises of God in Christ , nor his threats for disobedience , and for not belieuing the Gospel of Christ . And therefore casteth hee a mist before the eies of mens vnderstandings , that they may not apprehend Gods mercies towards them that doe well , nor his iudgments towards them that doe euill . But as GOD cast Adam in a slumber when hee tooke out his ribbe to make a woman ; so doth he couet to lull men asleepe when he purposeth to steale their hearts from GOD to make them reprobates . And as he turneth himselfe into an Angell of light ; so hee turneth all his plausible allurements to the confusion of them that consent , by suggesting them good : he deludeth men by the counterfeit imitation of Christ himselfe , as by fained fastings , voluntarie penurie , wilfull idlenesse , and causeth men to reclude themselues thereby to merit saluation ; leauing the world before the time , and to become vnprofitable members of Church or Common-wealth : hee preuenteth true , faithful and cordiall prayer , by prayers in a strange language , & vttered without understanding or feeling : he maketh men to misconceiue of all Gods threats , and tokens of his indignation ; as when God sendeth tokens of his anger for sinne , eyther in or by the ayre by supernaturall exhalations and extraordinarie apparitions , as of late he hath done by fierie inflamations and bloudie euaporations ; by the extraordinary rage of the windes , causing the Seas to surmount the bounds , making fearful inundations vpon the land , to the destruction of men and multitudes of beasts , and most lately to the confusion of many ships and men , cast away vpon diuers coasts : when he sends these vnusuall distemperatures of seasons , scarcitie of food , famine , plague , or war ; when he fireth the Towns and Cities round about vs : this deceiuer saith vnto the hearts of carnall men , and suggesteth vnto them that all these things are natural , comming of causes ordinarie ; and idle it is , and sauoring of a needlesse feare , to thinke they are forerunners of greater danger : whereby hee holdeth men in continuall security , and a weening that al is wel , and that God is not displeased with our coldnesse in religion , with our rebellions , transgressions , and intollerable sinnes : which is the cause that men liue so carelesly & so backwardly in seruing of God , holding preaching vnprofitable and prayer fruitlesse , neuer giuing GOD thankes for his mercies , nor fearing his iudgements .

CHAP. XXI . Englands many blessings and deliueries are not so duely considered , nor so thankefully embraced as they ought , being too much ascribed to humane & carnall meanes , which breedes ingratitude and securitie .

IT cannot but seem strange ( I thinke ) to all that haue but common ( but especially to such as haue diuine ) vnderstanding , that England hauing receiued at the hands of God so many and most wished blessings , both in giuing vs good things , and preuenting vs of euill ; and that farre beyond the apprehension of the wisest worldly man , should so generally forget themselues , as if they were so familiar and ordinarie as were worthy of no admiration : the reason is , as before is said , wee cannot perswade our selues they be the wonderfull workes of God .

Queene Elizabeths many and strange deliueries and ours in her ; the more then admirable ouerthrow of the Spanish inuincible-reputed Nauie ; the discouery of so many plots and complotments of treasons and conspiracies ; were they by chance , or was God the Author of them ? Indeed some haue endeuoured to ascribe the praise to carnall meanes , and to rob God of the honor thereof , by attributing the discoueries vnto humane wisedome , and the ouerthrow of the Spanish Nauie to our owne arme , neyther of them due to either ; for it was God that gaue the means , and blessed them for our safetie : and as working instruments vnder God , they are to be embraced . But to say that if such a man had not taken such a course , such a plot had not beene discouered : if such an accident had not falne out , or such a stratagem beene inuented , and put in practise , the successe had not beene so good ; is to attribute the power of doing the miracles in Egypt to Moses rod & not to God . Wo to him that excludeth Gods prouidence of the issue of these things , as Esay saith , Esa. 31. Wo vnto them that goe downe into Egypt for helpe , and stay vpon Horses , and trust in Chariots because they are many , and in Horse-men because they are very strong ; but they looke not to the holy One of Israel , nor seeke vnto the Lord who is wisest . If , is a word of condition , If , a word of condition . and only implieth doubt of future euents ; but to vse it in matters alreadie com to passe , is most idle and vaine . Stultum est dicere non put●ram . A man were better to holde his peace when things are done not to be redeemed , be they done with or against his will , then to applie this doubtful word If. For it hath onely force to condemne his ignorance and to commend Gods prouidence , in whose dispensation are mercie and iudgement ; the first obtayned , the second auoyded by faithful praier . And the most that can bee spoken of humane wisedome and prouidence in such cases of eminent consequence , is , that God vouchsafed vnto such a man the reason to apprehend such or such dangers , and to vse such and such meanes to preuent them ; as in Ioseph in foreseeing the plentie , and prouiding for the dearth : but to say it came immediatly from the naturall apprehension of any mortall creature , to worke the good or to preuent the euill of a Nation , Prouince , Citie , Familie , or priuat man ; were to affirme that God is not vniuersally omnipotent , & absolutely prouident , and consequently that to pray vnto him were both needlesse & fruitlesse , which were the highest degree of impietie , and is onely found in them that know not God . And therefore it behoueth Christians to be truely watchful , and duly conuersant in praier ; so shall nothing succeed vnto them , but either to their approued good or tolerable euill , wherein he shal be thankfull for the first , and patient in the second ; knowing that nothing cometh to passe by chance , or at aduenture , but by God , who worketh all in all . I am the Lord , and there is none other ; I forme the light , Esa. 45. and create darkenesse ; I make peace and create euill , saith the Lord . Ingratitude will rise in iudgement against vs .

Nothing therefore will rise vp in iudgement against vs in a higher degree then ingratitude , receiuing so many continuing blessings at Gods handes , & yet to shew not onely no thankfulnesse , but in stead to become the more rebellious , stubborne , and stiffe-necked , adding sin to sin , and heaping vp transgression vpon transgression , as it were with greedinesse ; neuer regarding the manifolde dangers that doe palpably houer ouer our heads , but as men drunken with new wine , we lie secure euerie man in his particular sensualitie , seldome or neuer repayring vnto God in praier . But let vs awake and consider in what drowsinesse we pass our peace , making it the feast of our bewitching delights , giuing God neither thanks for good receiued , nor stand●ng in fear of his iudgments threatned . And let vs ruminate a little vpon our duties , and then can wee not but finde that our neglect of hearing God speaking to vs , and our seldome & colde speaking vnto him in thankfulnesse and prayer , will tell vs that wee are falne into a fearefull and mortall Lethargie .

Are the mercies of God rightly considered , We forget Gods goodnesse in giuing vs worthiest King Iames and duly weighed in giuing vs our good Iosiah , worthiest King Iames , for establishing him in the steed of our deceased Deborah , & with and in him the vse and continuance of true religion , and that without bloud ? Doe not all the Kingdomes of Europe admire & stand amased at our happinesse in our blessed Soueraigne ? And can his Maiesties deliuerie from Gowries conspiracie in Scotland be thought ordinarie , circumstances considered ? How much lesse the powder Treason , The powder-treason . that so long lay couerd with so many difficulties , the arrow being drawn as it were to the head before the string was broken , ayming not only to hit the Lords anointed , and royall family , the Nobles , Counsellors of state , the Bishops and worthiest of all parts of the land ; but at an instant , in a moment , the vtter ruine , subuersion and confusion of all estates , degrees , qualities , and people of all conditions : howsoeuer suggested an infranchisement to pretended Catholikes ; euen many of them also had tasted the same cup of extirpation with the more loyally affected , and more religiously disposed . The plot was laide by the policie of Sathan , practised by his members , discouered by God himselfe , who reueiled the same vnto his annointed without humane intimation of the thing what , the place where , the persons by whom it was to be performed . This for the present was wonderful in euery mans eyes : men for a time lifted vp their hands as it were to God , tokening thankefulnesse : but it seemed to bee but like a splending sunne , that shined for a while with glorious acknowledgeing that it was the very hand of God : but now eclipsed with the cloud of forgetfulnesse : somtimes it falls ouer the Pulpit into the eares , but seldome into the hearts , nor considered according to the worth of so worthy a deliuerance . Moses erected stones in memoriall of the Israelites deliuerie from Pharoh , to shew to posterities what God had done for them , and to testifie their thankfulnesse to God : but it seemeth that we haue turned our fleshly hearts into stones , to testifie our ingratitude , and to witnesse against vs how little we feare future dangers . For were these former fauours of God written in our hearts , could our tongues cease so long from praising God ? should we not be still mindfull of it , & be stirred vp to mixe with our thankefulnesse prayer ; that as hee hath vouchsafed to discouer and preuent so horrible treasons , so it might please him to worke for vs against all Antichristian future complotments , & Sathanicall stratagems ?

CHAP. XXII . The Church of Christ militant , and Sathans Church malignant , seek the ouerthrow one of the other , but by contrary meanes : and that all Christians are to pray for the defence of the first , without which it is to bee feared it may suffer violence .

AS long as God hath in this kingdom a church militant , it will not be auoyded , but here will Satan haue his Church malignant : and these cannot but be so opposite the one to the other , as the one wisheth not the other to stand . The first seeketh the conuersion of the second by gentle and Christian endeuours , by perswading according to the rule of Christ , praying for them in loue , lifting vp no hand , no sword , no weapon of offence ; onely the sword of iustice for Treasons , Treacheries , and Conspiracies against the King and Kingdom : wherin if there should bee no iustice inflicted , it could not but embolden & propagate more and more insolencie and boldnesse to execrable attempts ; so should the sword of the Magistrate be censured a partie of selfe-danger and confusion . But the last seeketh the confusion of the first by treasons , treacheries , conspiracies , massacres , bloud , nay by killing of Kings , and by whatsoeuer inhumane , vnnaturall and hellish attempt . Iudge ye therefore , iudge ye that giue aime to either , yee that gaze vpon the controuersie , and are indifferent ; whether of these is likest Christ and his Church ; the first that neuer foiled hand in bloud vnder the pretence of Religion ; or that which hath no other meanes to support it , but the bloud of Princes , and confusion of people ? Is there any so blear eyed that distinguisheth not the difference ? let him pray that God will open his eyes ; for flesh and bloud teacheth it not . As the cause of the Church is generall , so should our prayers be generall .

Now therfore as the cause of the Church militant is generall , and her danger vniuersall ; so are , or ought to be the prayers of euery member both in publique and priuate generall , as well for the whole as for part : these prayers haue the promise of defence , of protection , and freedome , that whatsoeuer succeedeth shall bee for the best . By meanes of which prayers , though the successe suddenly at all times appeareth not , God is moued to haue a watchfull eye , and to extend a protecting hand ouer his people : and that was it that defended Queene Elizabeth , and that suffered not King Iames to be surprised by the conspiracie of Gowrie , nor the treasonable plot of powder to take effect : for many saithfull harts among infinite , are doubtlesse daily lifted vp to God for his protection . And although they foresee not the dangers , God preuenteth them through the prayers of his little flocke , made vnto him in generall in the name of his Christ . And impious it were to affirme that these dangers haue beene preuented , and our deliueries wrought by chaunce , without Gods prouidence and working .

Where God then is not continually solicited , wher praier is neglected , there cannot but follow punishment . as well in priuate by his Saints , as in publique by visible assemblies ; there cannot but follow some correction , and that vpon Gods owne peculiar people , for the neglect of calling vpon God ; & his iudgements vpon the contemners of this holy duetie , Prayer : and it is to be feared that GOD hath beene enforced to come down to see whether the coldenesse of prayer and the crie of our sinnes bee according to the vnpleasing sauour , which is ascended from vs into his presence , be so or not . Let vs repent , let vs turn vnto God and humble our selues in sack cloth and ashes , in a true and religious conuersion , in faith & prayer vnfained .

CHAP. XXIII . The death of the late Prince is not lightly to bee forgotten , nor our general praiers for his Maiestie and royall issue to bee neglected publiquely and in priuate : for prayer auaileth much being feruent .

DOe wee lightly passe ouer , or little consider that God hath depriued vs of the Anchor of our hope , a corner stone of his spirituall building in earth ? the second piller of his Church ? May we not think that God foresaw him likely to proue too good to goe in and out before so vnthankfull a people ? Although hee preserue vnto vs , and for vs , our most worthy of Kings . Let vs not thinke it is for our deserts , but for his loues sake to his Annointed and our Soueraigne , for his mercies sake vnto his Church . Therefore let vs abandon sinne , let vs retire our selues to him that calleth vs , let vs lift vp our voyces in praises and praier , that The holy one of Israel wil be pleased to blesse the K. & the Kings son of his English Israel , in whose prosperitie he hath ( as it were ) included our safetie . There are a multitude of Sinners , let a multitude of sighes bee speedily sent forth before the decree of his iudgements be sealed against vs ; let vs send forth the Doue of true contrition out of the Arke of our repenting hearts : it may bring vs the Oliue branch of reconciliation and peace with God .

Prayer preuenteth perils : and howsoeuer some misconceiue , that there are but few truely religious & faithfully zealous ; yet no doubt God hath his seuen , yea seuentie thousand that cease not to solicite him , not only in publique , but in their priuate clossets ; not for themselues alone , but for the king , kingdome , & people , whose praiers haue promise to preuaile . And therefore it cannot be said that the prayers of the faithfull are either none , or few , or little , or not auaileable , as some men thinke , because ( as they affirme ) they respectiuely precede not euery vnknown or vndiscouered danger . As if God knew not whereof Nations , Kingdomes , and people haue neede , eyther of things wanting to be supplied , or things dangerous to be preuented . If he be truly called vpon in one danger , he deliuereth from many ▪ as if in Famine a people bee relieued by their faithfull praiers vnto God , hee in regard of their humiliation and repentance , doth free them from the plague , which hee purposed should haue followed the Famine ; and of Warres that should haue followed the Famine and Plague . As he did with the people of Samaria , whom he did not only relieue with plentie after their famine ; but from their enemies also . And this holdeth not in generall multitudes only , but with priuate men fearing and faithfully seruing GOD in constant perseuerance .

CHAP. XXIV . Deuotion lately hote is now become more colde , which may presage some consequent danger : but the practise of the word and prayer preuaileth with God ; the neglect whereof maketh men senselesse of sinne .

IT is to be lamented to obserue how the coldnes of Christian deuotion encreaseth , especially considering how zeale flourished within these few yeares , and how fruitfully it wrought in the hearts of many ; insomuch as there seemed a kinde of religious emulation in yong and old , who could be most forward in hearing the word preached in the Churches , in reading the same , and praying together , not only in the Church , but also in their Families : but now many are slack in that Christian duty , and some hold it a sufficient seruice of God to visite the Church once a weeke on the Sabbath day , to heare the word , to conioyne in concluding the ordinary prayers , saying Amen ; and somtimes to receiue the outward signes of the Sacraments , neglecting in the meane time to meditate vppon the word of God which they haue heard , to confirm the beleeuers faith . And faith begetteth all other graces , & especially prayer , which preuaileth with God aboue all other duties if it be feruent , and is as it were the life of al other vertues , the life & mouing of the soule . The neglect whereof may bee well compared to the foolishnes of a man voluntarily staruing himselfe : for as the neglect of moderate receiuing food doeth by degrees macerate , and in fine consume the bodie , and it perisheth ; so the contempt of prayer workes in the soule a loathing of the word , whereon vnlesse the soule doe feed , it cannot but wax feeble in faith , the want whereof is the absolute confusion of the soule : which ( as the Fish cannot liue out of the water , the Salamander out of the fire , nor the Camelion out of the ayre ) cannot liue out of it owne element the word of God , by which it was created ; & the word profits not without meditation and praier , hearing , reading , and often ruminating the same . For as the seede sown , though in a good soil , if it haue not the former and latter raine , it will not grow to perfection : so the word vnlesse it bee watered as it were by continuall practise and prayer , fructifieth not , although the carnall man , growing from ill to worse , feeleth it not , nor findes how he decayeth , but as one in a consumption dieth spiritually . The regenerate man by the Word , the Sacraments , and Prayer , perceiueth in himselfe a daily increase of liuely effects , working in his heart more and more assurance that all things shall worke together for the best in this life , and after this life his endlesse glorie . Moreouer the spirituall man apprehendeth in himselfe the lest motion of sinne : hee perceiueth when the flesh or his corrupt thoughts begin to rebell in the least measure , & then beginneth hee to encounter them by abstinence and prayer . But the carnall man sold vnder sinne , The carnall man feeleth not sinne to be sinne . is of another more obdurate temper ; hee feeleth nothing to be sinne . But as a man may make what corosiue or incision he will in a dead member without feeling or pain , as in a gangrine , or the like ; so when the soule of a man is dead in sinne , and his conscience seared vp , nothing can be felt to be sinne . Contrarily , as the least pricke of the point of a needle annoieth the liuely flesh : so the least prick of Sathans temptations is felt and auoyded by the regenerate man .

CHAP. XXV . Beasts foreseeing , flye danger more then reasonable men besorted with securitie and the pleasures of this life .

THere is no creature in the world so dul and insensible , but can foresee , and by natures instinct end●uor to preuent and flie danger : and yet a carnall man , endowed with reason , oftentimes runneth wilfully into his owne ruine . As while he with the foolish flie soareth about the vaine pleasures of this world , scorcheth the wing● of diuine obedience , and falleth into endlesse destruction : He may be compared to Esops Hart , who while hee beheld his beautifull head in the water , forgetting the perrils which follow securitie , is suddenly surprised by death , euen while hee is foolishly admiring his owne vaine pride and worldly delights , in the glasse of vulgar admiration . Such men therefore that thus loose themselues in the wood of worldly contentments , seldome or neuer finde the Temple to pray in with profit , but for fashion , and depart not iustified at all but rather condemned .

When theeues assaile , Man is enemie to himselfe , permitting the house of his soule to be robbed . or enemies approch to beleager a Citie , euery man betakes him to his weapons ; and he that endeauours not to preuent the danger , cannot but be held an enemie . How stands it then with vs who haue permitted the house of our soules to bee robbed ? Are wee not enemies to our owne soules ? The pleasures of the world & the lusts of the slesh haue stolne away our hearts from the liuing God : the vanities of our minde the riches and pleasures of the world , and the pride of life , haue not only besieged , but entred and surprised our vnderstandings & captiuated our wils : they haue depriued vs of our defensiue weapons , stript vs of our spirituall ornaments : they haue disarmed vs of the sword of the Spirit , taken from vs the shield of faith , the buckler of patience , despoyled vs of the brest-plate of righteousnesse , and the helmet of saluation haue they defrauded vs of . Thus haue our theeuish delights and our enemies ( sinnes of all sortes ) dealt with vs , and yet such is our sottish & senselesse condition , as being left naked of all goodnes wee feele not our owne euils ; and therefore few or none thus falne couet to rise : all , or the most are so ouer-mastered by the old , as they couet not the new man , that is shaped in holinesse and righteousnes . Who laboureth to become wise in the Lord ? But contrarily it is com to passe , that euery sort of sinners presume to defend their vices . Men are become defenders of their grossest sinnes . A man cannot bee a good fellow ( saith the Drunkard ) and be merrie ( swinish ) with his friend , but hee is censured a beast . A man cannot shape his apparell ( saith the Peacock like proude man ) and fashion his garments in cost and colours as other proper men doe , but he is held to be vaine and proud . A man cannot shew his valorous spirit ( saith the swaggerer ) in the braue termes of a Souldier , but he is termed a Blasphemer . A man in the heate of his wantonnesse ( saith the Whoremonger ) cannot lie with a woman but hee must be branded with the mark of a lasciuious person : a●d so lying , stealing , swearing , forswearing , bribery , extortion , respect of persons , partiall iudgment , haue their colourable defences , and impious pretexts with wicked men .

Is there none that will take vp a lamentation ouer so many thus inchanted and metamorphosed , The strange metamorphosis of some men of this age , to be lamented . some into Swine , some into Goats , som into Lions , some into Beares , Wolues , Foxes , Camelions , Peacockes , Vultures , and the like ? who liuing in the shapes of men and women , doe harbour the humours , affections , conditions , and qualities of the most vile and abhorred creatures , and yet will bee readie to raile vpon and reuile him that shall reproue them , and endeuor to reforme them . They will affirme that they are as sure of saluation as the best of a thousand ; that according to the commaundement of the Apostle● they pray continually and liue religiously .

Can the tongues of men and Angels prophesie what will becom of this obdurate age ? None can foretell what will become of this obdurate age . or can they with all their spirituall eloquence & diuine gifts , by deliuering Gods mercies , or denouncing his iudgments , reclaim these bewitched men ? Can any crosse , vexation , misery , or calamitie worke in them contrition & returning vnto God by repentance and prayer ? The God of this world hath blinded them ; they see not their owne errours , nor foresee their dangers , nor feele their own miseries . Neyther can the promises of heauens glorie , nor the threats of hells torments asswage the heat of their rebellions against God . Peace and plentie , health and securitie , shaddowes of true happinesse , argue against these men , that they say in their hearts by their deedes , that there is no cause of feare . But when danger approcheth , we will pray ( say they ) and prouide meanes to preuent the perill ; why should curious Preachers seeke to torment vs before the time ? Who can denie , but all wicked men say thus in their hearts by the fruits of their liues ? denying God ( as it were ) to be God , his promises to bee true , or his threats of any force ; faith to be but an idle conceit , and prayer a fruitlesse labour .

CHAP. XXVI . If Gods word cannot awake vs , he will send his rod to correct vs , and nothing can appease him but our humiliation and prayer , and not the glorie of our vaine-glorious pride .

IT behooueth vs to bee warie and watchfull in prayer : and sith the Trumpet of Gods word cannot awake these deafe Snakes , the rod of his iudgements cannot bee farre off : for drunkennes is intollerable , pride abhominable , blasphemie horrible .

And God ( it is to be feared ) hath entred a plaint against vs , God hath a iudgement against vs for sinnes . and summoned vs by his Ministers to answere ; and by default of our appearing submissiuely before him , & appealing vnto him , hee hath determined to punish our offences : albeit he hath long forborne vs , according to his nature of being patient and long suffering . But let vs know that he is iust , and if wee agree not with him quickly , hee being our aduersarie too mightie for vs , wee cannot but looke for the Sergeant , who will deliuer vs to the Iudge , the Iudge to the Gaoler , and he cast vs into prison , there to remaine without baile or maine-prise , neuer to be released .

How shall we then make league with this offended God ? God will not be appeased by any carnall meanes . Shall wee flatter him as the Pharisie did ? Shall we bribe him as Sathan would haue done ? Shall we threaten him as Senacherib presumed ? The first was reproued , the second repulsed , the third confounded . What can then appease his displeasure ? Onely repentance . Not as Pharoh seemed ; but as the Niniuites did . Dauid and Peter are patternes of true returning to God , and are examples for offending Christians to follow . God wil not put his cause to be determined by man .

God is not as man : hee putteth not the controuersie which hee hath against man to be tried by man . Althogh hee recommended the quarrell which he had against the rebellious Israelites to bee considered , but not to be determined , by man , he put the case to man by way of agrauation of their disobedience , but reserued both the iudgement and punishment to himselfe ; affirming , that if Moses & Elias , Abraham & Iob should stand vp and pray for such a rebellious people , they should but saue themselues . His wrath being enkindled , yea but a litle , none can abide or endure it : but beeing highly incensed against a people , or peculiar person , it is most hard to appease him . For he will be auenged on him on whom he will be auenged . There is no attonement to bee made with him but by serious and true repentance , no pardoning without faith & faithfull prayer . People , Nations , Tongues and Men offending him , must soone repent or perish . The glory of Belteshasher , the fury of Pharoh , the pride of Nehu●hadnezzer , the vaine-glory of Herod , the high mind of Haman , the policie of Achitophel preuailed not against God : but the poore offending Publican falling on his face praying pardon , obtaytained it . And this , and none other way ( submission and prayer ) appeaseth our offended God . Kingdoms , Countries , Cities , Parishes , Families , and priuat men must by true humiliation and faithful prayer obtaine remission . Sackcloth and ashes testified Niniuies repentance : and shall our Silk●s and sutes de●ised by Sathan , the deformities of men and women , appease God ? The deformities of mens and womens attires . The pride & insolencie of these times so farre exceede the pride and insolency of old , as the greatest of the sonnes of Anaek exceeded the meanest Pigmey in stature and strength . Our men & women are becom robbers of all Nations : neuer Camelion changed his colour as wee doe our sutes & fashions of changing varieties . It is a high dignity to holde one fashion two moneths , or to weare one weede two dayes . Surely howsoeuer they may please the eie of their fauorites , and delight their owne foolish fantasies , God is not pleased with their fashions or fansies . They studie not the word , the sauing truth ; but the word of euery new and vpstart stuffe : and their praier is seldome or not at all to God , but to the monster-maker , to fit their attire netely & of a new or the newest cut , that came last out of the Diuels shop . Husbands must dis-mannor and dis-money themselues to make their wiues to glitter in the world . Esdras declareth what the excesse of these presageth , Many miseries & calamities ( saith he ) remaine for them that shall liue in the latter time , because they shall walke in great pride . 2. Esd. 8. 50. Doth not God by Esay threaten the people for the arrogancie and pride of the women ? Because the daughters of Sion ( saith hee ) are haughtie and walk with stretched out necks , and with wandering eyes , walking and minsing as they goe , and making a tinckling with their feete ; therefore shall the Lord make the heads of the daughters of Sion balde . Looke into the third of this prophecie , and behold as in a glasse the end of your pride : change your glasse of wantonnesse , and lay it by a while , and looke into the word of God , which shall better discouer your beautie or deformitie by far then your materiall glasses . And if you finde your sures to sute well with the word , weare them ; and where you haue now an inch take an ell of excesse , and still the more happy shall ye be : but if you find them contrary vnto the word of God , cast them off from you , Many execrations hath God denounced against this sinne of sinnes , Pride more to be abhorred then the Diuell to be feared . this mother-sinne , the original cause of our fall , and the cause of his fall that caused our fall : and therfore more to be abhorred ( if I may so say ) then the Diuel himself ; but more to be feared , I dare speak , them the Diuell himselfe , for that he may be resisted by faith . But Pride entertained , with it is couertly entertained him that seekes to confound as many as entertaine him : Pride once possessing the heart , and the heart embracing this vnholy habite , looseth all faculties that should expresse loue or obedience to God or men : for it is so fraught with idle and vnholy affections , as faith in God , loue towards God , and praier to God haue no place in the vnderstanding , neyther agree they with that will that Pride possesseth . Light and darkenesse , sinne and sanctitie , humilitie and pride of life neuer concurre in one mind . Let then the sword of ciuill iustice vnsheath to cut downe this and other grosse sinnes and common enormities . What an infinite masse of treasure is spent vpon silkes , and vanishing ornaments ? and the most of it within one yeare cast to the dunghill : euery man exceedeth , and yet the lawes inhibit it . If the law of right religion bare rule in our harts , as we would be seen to professe it with our lips , no law of seueritie needed to curbe our excesse . But it seemeth the law of true loue to God is not written in , or is blotted out of our hearts , wee regard the law of man so litle . And yet the Iewes in their best loue were not better beloued of the Lord , then wee haue been ; to whom according to the greatnesse of his loue , he freely gaue his greatest blessings , opening ( as it were ) the doore of the Treasure-house of his goodnesse to vs , which hee shut against many other Nations , As God hath loued vs , so must we loue him againe . & gaue vs free libertie to take and vse the most pretious Iewels of his loue his Word and Sacraments . And as hee gaue vnto Salomon with his wisedome , riches and honor : so hee gaue vnto vs with Religion peace and plentie : and so deare and precious was his word vnto vs for a time● as men sought it with greater perill then Dauids men fetcht water for him with the danger of their liues ; and many sealed their loue vnto it with their dearest bloud : which wo●d we still enioy as touching the freedom of the vse , but the fruits wee produce do rather argue a carelesse neglect then a constant embracing thereof in verie many . No maruell therefore if wee disobey man in breach of the ciuill institutions , sith wee so little regard the lawes of God . But shall we recompence God for his blessings so manifold with such a high hand of vnthankfulnesse ?

CHAP. XXVII . The bringing in of true Religion was of great difficultie , effected by God by his instruments ; wee must beware lest we neglect it , and so loose it againe .

THe rooting out of Idolatrie in the time of K. Henry the eight , was an attempt of highest difficultie ; the state of the time then considered , wherin few or none durst open their mouthes against the grossest errours of the Synagogue of Rome : but God stirred vp the King , and gaue him courage , and withall stroke the strongest aduersaries with such a fear , and enfeebled their powers so , as they durst not lift vp their tongues or handes against that which God had decreed to bring to paste for our saluation . Hee opened the bookes of his owne will vnto vs , the olde and new Testaments , which were before shut vp vnder the locke of an vnknowne language . The word was freely preached and read , the Sacraments truly administred , and the diuine seruice of God truly solemnized , vntill God againe , to trie whether it were truely embraced or fainedly professed , shut vp the books again for a time , In the time of Q Marie . that none could partake of the truth , nor publish his allowance thereof by word or work but it cost him his life , yet continued the light to shine euen in darkenesse , albeit it was still sought to be quenched by the death of many most worthy Martyrs , whose deaths gaue life againe to the light , and it resplended , and faith & praier beganne againe in strength , to giue glorie to God that had so wonderfully brought a mat●er of that difficulty to passe , euen by his owne power : the diuell roared , the enemies raged all in vaine ; God protected his people , and ledde them by that gracious Queene , and by his godly Ministers , Q. Eliz. as by the hands of Moses and Aaron , and now by preuayling Ioshuah , vnder whom , & by whose wisedome , pietie , and diuine vertues , if we resume , retaine , and practise our first loue , if we bring forth the effectuall fruits of that true religion we seeme to professe , we shall yet liue and possesse the word , maugre the Diuell and his instruments . But if we waxe cold in our profession , if the Word become loathsome and harsh vnto vs , if we thinke the sacred sacraments needlesse , and holy prayer fruitlesse ; then will God assuredly depriue vs of our glorie , hee will remoue the Arke of the couenant as from a gracelesse and most vnworthy people , and place it with a Nation that neuer heard of it . And we that haue beene so long and wonderfully admired for our Religion , more generally & more freely and truely professed then in any Kingdom of the world , haue been more plentifully blessed , and more powerfully defended by God against so many and strong enemies , shall become a by-word to al neibour-Nations .

CHAP. XXVIII . God loueth vs no more then the Turkes and Pagans , if we liue like Turks and Pagans : our manifold Idoll-gods : the carnall mans sophistrie : the long vse of the word , hath made vs weary of the word : nothing can preuent danger but repentance and prayer .

WEe may not thinke that God is more in loue with vs then with the Turk , nor respecteth vs more then the Pagan , if we hauing the Gospell , liue like the Turke , and professing Religion liue like the Pagan . It is a sweete contentment to bee in the protection of the liuing God ; but most feare full to fall into his handes . Wee haue beene long in the first , let vs beware lest we fall into the second : these differ as much as doe mercie and iudgement , life and death , heauen and hell , Christ and Mahomet : in the first we obey in the second we rebell : in the first we trust , in the second we despaire : in the first wee p●ay , in the second wee blaspheme . Let vs consider therefore how farre wee are falne from the first , and how farre we are from falling into the second : and nothing more discouereth the same then to behold our conuersations in the glasse of the word , wherein euery man in particular may see his owne ; and by obseruation the blemishes of the general multitude ; and none that hath religious eyes but may behold a generall deformitie . Wee ought to haue no other Gods but one , but we make vs as many as we haue worldly dependancies , namely , reposing our confidences on any besides the liuing God ( as is said before ) We shold not take the holy name of GOD into our polluted mout●es in vaine ; yet what is more common then the idle speaking of , and the heedles praying vnto God ? Wee should loue our neighbours as our selues , and performe the rest of our dueties required , and auoyde things forbidden by the laws of the two tables ; but if we shal be examined by the letter , and iudged by our obedience , we would seeke to hide vs from the iudgement to com . But none can fulfill the law , Carnall sophistrie . and therfore not I : if any be saued , then so shall I. This is the carnall mans sophistry , whereby he frameth to himselfe syllogismes against his owne saluation , prouing it needlesse to heare the word preached , nay dangerous . Some will not sticke to say , that they may heare too much , & consequenly know too much : for according to their knowledge is their obedience and practise required ; and therefore if they know good and doe it not , their condemnation is the more iust : if they know little they may sinne the more , & yet are they the more excusable . And though they seldome or neuer pray , they offend not so much as if they pray and forgiue not their brother whom they hate ; and therefore the lesse they pray the lesse shall their hatred of their brother be laid to their charge . Here is the doctrine of the Diuell , professed by some kinde of people , and held as sound religion as they neede to build their faith vpon ; as by such as refuse to partake of the holy communion beecause they are not in charitie . As the diuel said to Heuah , Yea , hath God said ye shall die if ye eate of the tree of the knowledge of good and euill ? No , no ; ye shall not only not die , but ye shall be like God himselfe : so he perswadeth these kind of men , Hath God commanded you to search the Scriptures , to seeke knowledge , to beleeue the word , and to pray & partake of the sacraments No , no ; beware : the more ye know the more ye haue to answere ; ye need take no such paines . Though some , more curious than they need , make much ado , and spend their time in hearing the Word preached , in reading the same , beleeuing in God , and praying vnto him ; they haue much to answere , for , He to whom much is giuen , of him much shall bee required : and therefore take heede ye couet not to know much ; and yet ye shall prosper , fare as well , and haue all things at wil as wel as they that are most religious . This doctrine of the Diuell is pleasing to the carnally minded , and more follow the rules of the power of darkenes , then there follow Christ , the guide vnto grace , and giuer of all goodnes ; which causeth sinne so infinitely to abound , and euery man to run a race according to his own hearts lust , seldome or neuer reprehended or condignly punished . Repentance the ●●eanes to please God being angry for sinne . But howsoeuer man neglecteth the punishment , God no doubt wil punish vs , vnlesse we meet him by repentance as Abigaile met Dauid ▪ we must fall be●fore him on the knees of relenting harts , and appease him with the presents of faith , obedience , and praier ; wee may else feare that God will come vpon vs , as Dauid intended vpon Nabal , and take from vs that vnspeakeable pearle , the vse of the Gospell which hee hath so long lent vs , and continued amongst vs , notwithstanding so many millions of impediments . Let not our sinnes increase as they seem to beginne . All places are too full of them , who little regard the Gospell , such as despise gouernement , whose hearts are ouergorged with sinne . We haue been so long fed with this spirituall Manna , that many seeme to bee glutted therewith , whose soules yet famish , and they feele it not . Other Nations haue beene denied to taste of that whereof many of vs are wearie . Will we needes put out our Lampes now the Bride-groome is so neere ? Will we needes cast wilfully off our wedding-garments , the Master of the feast being readie to suruey his guests ? Are we willing to bee taken from the blessed banquet of saluation , and to be cast into vtter darkenesse ? Shall such as passe by shake their heads at vs , 1. King . 9. 8. 9. seeing vs naked that erst were so decked with the knowledge of Christ , and beautified with the sacred ornaments of obedience and loue ? Shall we now beginne to crucifie Christ anew ? God forbid . How wee ought to appease God . What remaineth then ? Onely let vs become more warie & watchfull : let vs not follow the multitude to doe euill : let euery man rather retire himselfe into the secret closet of his heart , and let him bewray vnto God his owne sinnes , and confesse them to bee part of the cause that God is angrie with his people : let euery man pray as well in priuat as in publike , beating our breasts ( wherin do lodg our corrupted hearts ) with the fists of true repentance , and new obedience : let vs pray earnestly for pardon & remission of our former transgressions : let vs cast of● the ragges of the old man , and seek by humble and vnfained submission and praier to be clothed with the more glorious garments of pietie , and the rich and right robe of innocencie : let vs redeem our furniture of true Ch●istianitie that our sinnes haue stolne from vs , and arme vs againe w●th the shield of faith , the brest-plate of righteousnesse , and the helmet of saluation let vs be feruent in faith , constaint in hope , frequent in prayer : let vs not be ashamed to lay open , and vnlap our sores before the Physitian of our soules : let vs take vnto vs the sword of the spirit , and constantly encounter Sathan and sinne , who haue wounded vs euen to the death : let vs repaire vnto that heauenly Samaritan ; hee will poure the oyle of mercie into our wounds , and heale vs . Our disease of sinning is common ; let there be a common consent in seeking remedie , and let vs all with one hart and one mind humble our selues before God , 2. Chro. 20. 3 in fasting and prayer . Thus must we seek the Physitian , who being thus sought is euer readie at hand , and expecteth no reward but our new obedience : and to obserue the diet he prescribeth , namely , to sinne no more , with a caueat , lest a worse thing happen vnto vs . Wee must not onely not doe euill , but we must do good : we must not only flie vice , but follow vertue ; which rules implie al the duties that a Christian man ought to performe towards God and his neighbour , among which prayer being the cheefest , is cheefly required ; which if it bee enkindled by the fire of Gods spirit , produceth such a spirituall zeale in our affections as begetteth that loue whence proceedeth our true obedience to God , and the de●ire to doe good to our neighbors , which are diuine vertues inseparable . For hee that loueth God , cannot bu● loue his neighbour also .

CHAP. XXIX . Wee ought to pray as well for our neighbours as for our selues . The vse of prayer is two-fold , publique and priuate . Meditation enkindleth prayer .

AS prayer to God , and loue to our neighbour go necessarily together , how can a Christian man then pray to God for himselfe , & therein forget h●s brother whom God commandeth him to loue as himselfe ? wherein is included not only his naturall brother , and priuate friend ; but all men in general , but especially the Church of Christ and the members of the same . And therefore it is to be considered that the vse and exercise of praier is two-fold , priuate and publique . The priuate prayer Priuate praier . is the exercise of a faithfull man , sequestred from the societie of men , pouring forth his faithfull ●upplications vnto God in secret : and that not of set custome , but in affections sanctified vnto the Lord onely ; and that especially in such times as when he feeleth the spirit of God , enkindling in him a kind of inward and spirituall desire thereunto , which to a man exercised in this diuine worke , is as sensibly felt and perceiued as the beating of his pulse . When hee feeleth this heauenly fire begin to waxe hote within him , let him not delay to feed it with its proper fuell , Meditation the bellowes to enkindle prayer . Meditation and Prayer : for by experience the godly man cannot but find , that Meditation is as the spiritual bellowes that increaseth the feruencie of prayer . Euen as one sparke of fire beeing connexed to the fuell capable or combustible , with gentle blowing makes a flame ; so the least portion of spirituall zeale , beginning but to moue in the heart of the beleeuer , being by little & little cherished by silent ( but heauenly ) eleuation of the mind to God , breedeth in the end such a powerfull operation , as the tongue that was before dumbe , and could not moue zealously to vtter ; and the heart that was before dull & could not conceiue what to speake , shall so sweetly concurre , that without all difficultie and harshnes such a sweet sacrifice shall ascend from the hart to the lips , and from the heart and lippes to the heauens , as the tongue it selfe cannot expresse the sweetnesse it bringeth vnto the soule . For that spirit that first kindled the desire administreth the matter for the heart to conceiue , and frameth the wordes that the lips doe vtter , in farre more diuine manner then the wisest carnall man could euer deuise or speak : and it bringeth with it more ioy & true consolation then gold , or the most precious earthly thing : And more solide , and sound peace to the conscience , then the tongue of man is able to vtter . It is the most truely approoued remedy against all the griefes , and troubles of the minde : It easeth the afflictions , crosses , torments , and persecutions of the bodie . And were it possible , that this sacred gift could be obtained by carnal meanes : and the carnall man knew the vertue & sweetnesse of it , he would sel all his earthly possessions to buy it .

CHAP. XXX . How , when , and where priuate prayers are to be made . An erronious conceit of priuate prayer . What sweetnesse priuate prayer brings to the soule .

THE priuate prayer before mentioned , is not alwayes made in a Closset , or Chamber : Although , Christ willeth vs , when wee pray , to enter into our chamber and there to pray to him in secret . The mening wherof is , that wee should not bee seene Pharisaically , to make our priuate prayers in a publike manner , as to bee seen of men . The open fields is as a priuate Closset to him that sequestreth himselfe from the societie of men for that holy purpose : as it is supposed Isack did , when hee met Rebecca his wife . Sometimes this prayer is made , euen in the middest of ill-disposed companie , and in the very act of most serious businesse : though not ceremoniously ; as vpon the knee , bare headed , striking the breast , or lifting vp the eyes or hands , which are externall gestures , most meete to be vsed in prayer . But places , times ▪ and persons , are to be considered , for the outward gesture : but the inward heart and the sanctified affection , without any outward appearance of prayer , may secretly send vp vnto God inward sighes , and desires which may preuaile with God as did Anna , Moses , Nehem. 2. 4. & Nehemiah . Hee that made the heart knoweth it , & how it is prepared within , & looketh not to the lippes , how they moue , as Helie did to Annaes ; Luc. 19. 2. but to the heart , as Christ did to Zacheus . The place where , and the time when touching our priuate , prayer , are not much materiall so the occasion be rightly considered . A preposterous kind of prayer . For in the time of vnseasonable wet , to pray for raine ; in time of sufficiencie to pray for increase were absurde . But as the occasion doth offer it selfe , in whatsoeuer place , at whatsoeuer time , in whatsoeuer manner , diuine reuerence to God considered , it is accepted with God , Daniel praied among the Lions in the den : Ieremie in the dungeon : the three children in the Ouen : Dauid in the Wildernesse : Gedion at his threshing : Elisha at the plough . Wheresoeuer we are , and whatsoeuer we doe in our vocations , we are in the presence of God & may there & then send forth our silent & preuailing praiers : and Christ the mediator will present them , as sweet odors before our God in Heauen . Ioseph , Paul , Peeter , Silas , Iohn Baptist , found the Lord in their prisons . It is a fond conceipt of some men , that thinke there is no place fit , no not for priuate prayer but the Temple , nor God any where else to bee found , or prayed vnto , but in , and towards the East : as if he were not aswell in the west , & vpon al the points & degrees of the Compasse : In the Zenith ouer our heads , and with the Antipodes directly vnder vs : Before vs , behind vs , on our right hand , and on our left : In the Sea with Peter : In the Whales bellie with Ionah : In shipwrack with Paul . And therefore wee may conclude , that there is no place , where God is not . So we may pray euery where . And if our prayer be faithfull he heareth vs , walking , working riding , sitting yea , and in our familiar talking , the minde may haue her affections in Heauen , the soule may cast forth certaine inward holy desires , and yet the bodie may bee occupied in whatsoeuer lawful function . But when wee are for that purpose retired , and are free both from bodily exercise , and from the view of men : wee must then conforme our gestures in a m●r● reuerend , and more humble outward manner ; as kneeling vpon our knees , and lifting vp our handes , and the like , giuing our holy desires best satisfaction in so sacred an exercise . O happie is that soule , that sends forth continuall holy sighes and desires : at all times and in all places : which are as lowd cries vnto the Lord , which God heareth , vnderstandeth , and answereth ; and alloweth this kinde of holy deuotion , as a forsaking of earthly thinges for a moment , to aspire vnto Heauenly contemplation & conuersation for euer . And this cannot proceede , but from a heart full of the loue of heauenly thinges , of God especially : who hath ( as wee may thereby truly feele ) the superior power in vs , & ouer vs ; and in his loue draweth our affections from earthly to heauenly cogitations , altogether & alone , for our saluation . And happy is he that with Dauid delighteth therein .

CHAP. XXXI . The helpes and hinderances of prayer : how Sathan striueth to hinder prayer : for nothing woundeth him as faithfull prayer in the name of Christ . Wee must bee watchfull and strong to resist him .

PRayer , both priuate and publik , haue their helpes and hinderances , their motiues , and mortifications . To stirre vp the heart thereunto nothing more availeth , then the often hearing and reading of the word of God , which begetteth faith , that begetteth prayer ; sundrie selected Psalmes of Dau●d , & diuers of the writings of S. Paul , besides many other Scriptures consideratly read & duly meditated , are forceable motiues to this diuine dutie . The consideration of our sinnes , and of the promises of the forgiuing them in Christ : The feeling of our spirituall wants : The consideration of Gods continuall fauour , prouidence , and protection , in releiuing , defending , and helping others , through faithfull prayer . Examples , whereof are infinite in the Scriptures , doe much further this diuine and heauenly exercise , by applying our faith , and prayer to God , in our like occasions .

On the contrarie , prayer is much hindred , Hindrances to praier . and our zeale mortified , by the neglect of practise : by seldome , or carelesse hearing of the Word of God , or reading the Diuine Scriptures , or some godly workes , of good and religious men : Not to beleeue , that God heareth or respecteth our prayers : That he is not able to giue what we aske , or to doe what we desire , if it bee for his owne glorie and our good : To thinke that which hee doth is not for our best : To wauer in our prayers , or to haue our mindes carried away with by-thoughts , that are not answerable , & concurring with that wee pray for : To pray for fashion , and without feeling of any necessitie to pray : To presume , that God will heare our prayers for our owne sakes ▪ without the merits and mediation of Christ : To faint & giue ouer our prayers , when we cannot receiue , what we would , when we would : To pray openly ▪ and to be seene of men : To thinke that wee are not bound to pray for our brethren : These and manie other like hinderances of prayer , are often thrust into our hearts , by the policie of Sathan , who commeth to hinder all good and godly actions . 1. Thes. 2. 18 & 3. 5. Eph. 4. 27. But wee ought not to giue place to his inticements , nor yeild to his temptations . The most faithfull men , haue not only continuall warre with flesh , and bloud , namely with their owne corrupt affections to keepe them vnder : Eph. 6. 11. but with Sathan himselfe , with spiritual wickednesse . When Iehoshua was doing the Office of the High Priest , Zech. 3. 1. standing before the Angell making his prayers vnto God , The Deuil stood at his right hand to hinder him . And shall wee thinke that he will be lesse readie to hinder and resist vs in our Diuine excercises ? Mat. 4. He tempted Christ the Lord , and will hee forbeare his seruants ? Hee desired to winnow the verie Apostles of Christ : Luc. 22. 31. how much more will hee seeke to distract vs , in our deuotest prayers which hee thinketh will bee most auailable with God ? Nothing more woundeth Sathan then faithfull praier and therefore he coueteth to hinder it . There is nothing vnder the Sun , that giues him a more deadly wound , then our faithfull prayers to God . And therefore in his impious policie , he endeuoureth to hinder this heauenly exercise in the deerest children of God lest that the righteous soule should so farre preuaile with God , as to procure his fauor and grace by prayer , and consequently his ayde and holy assistance to encounter this most malicious aduersary . It is written that the Lion is afraid at the crowing of a Cocke ; but nothing maketh Sathan so much afraide as faithfull prayer to Christ , whose very name is terrible vnto him , hauing tried his force and skill against him in the Wlldernesse , vpon the pinacle , but especially vpon the Crosse , where Christ so farre triumphed ouer him , as that now , howsoeuer malignant he seemeth to be towards Gods children , he dareth not to encounter them face to face , that vse the sword of the spirit and the shield of faith against him . Although through the abundance of his malice to Christ and his elect , he leaueth not to tempt them , yet it is but by starts and snatches , as hee findeth them colde in their spirituall exercises , as hee found Dauid idle : or thorough weakenesse , apt to be drawne into some back-sliding , as hee did Peter . But what got hee by betraying those innocents ? It was not long ere they renewed their spirituall strength , and then they gaue him such an ouerthrow , as afterwards hee could neuer preuaile against the force of their faith . It therefore behoueth euerie Christian to be very watchfull , that he admit none of these suggestions of Sathan , to take away , preuent , or resist this sacred and diuine dutie of faithfull prayer , and to stand fast in the faith , to quit them in all his encounters like men . Put on the whole armour of God , 1. Cor. 16. 13. that ye may be able to stand against the assaults of the diuell : for wee wrestle not against slesh and bloud ( against weake men that haue , as we haue , their breath in their nostrils ) but against Principalities , against powers , and against the Princes of the darkenesse of this world , against spirituall wickednesse , which are in the high places . These are the enemies of our peace with God , and therefore endeuor they to steale away our hearts from the liuing God : these are they that seeke to resist our prayers , to peruert our hearts in prayer , to estrange our affections from heauenly things ; and by no meanes can we repell them , but with spirituall weapons , as they are spirituall enemies . And therefore wee must vse the counsell of the Apostle , that is , to take vnto vs the armor of God ; not a part , but the whole furniture : namely , an vpright conscience , a godly and holy life , knowledge of the Gospel , faith vnfained , and continuall prayer : not for our selues onely , but for the Church of Christ , and for euery member of the same . For the particular weapons of this complete munition , wherewith euery Christian ought to be armed against these spirituall enemies , reade Eph. 6. 16. 17 , 18.

CHAP. XXXII . The presence of God himselfe is promised in publike praier : how he is present , which the carnall man apprehendeth not : the discontinuance of prayer , publique or priuat , dangerous .

AS touching publique prayer , our Sauiour giueth vs such an encouragement to moue vs thereunto , both of his owne presence , and of the assurance of obtaining what we ask ; as it is more then wonderfull that men should shew themselues so ba●kward , as not to desire to meete Christ in such holy Assemblies , as are graced with his owne presence . Where two or three are gathered together in my name ( saith Christ ) I will bee there in the middest of them . And whatsoeuer they shall aske with one accord in my name , it shall be granted vnto them . No man is so impious as to bring in question , whether this can or will prooue true or not , that Christ should come downe and be in the society of men . For we may assure vs , that God the father , God the sonne , and God the holy Ghost being all one , the Father is where the sonne is , the holy Ghost where the father and the sonne are . And Christ promising to send the Comforter the holy Ghost after his departure , performed it in clouen tongues : and he is with vs , namely with his Church to the end of the world , and consequently , the father and the sonne , the Trinitie in Vnitie . I will pray the Father ( saith Christ ) and he shall giue you another comforter , that he may abide with you for euer , euen the spirit of truth ; so called , because hee inspireth the truth into vs , and teacheth vs to crie Abba father , whether in priuate or publike assemblies gath●red together in the name of Christ . Hee then being the spirit of Christ , and being all one with Christ , being with vs , and dwelling in vs ; it can not be denied but Christ is with vs according to his promise , namely with the faithfull assembled in his name , whom the world , namely carnall men of the world , know not . But yee ( saith Christ to the faithfull ) know hum , for he dwelleth in you : & I will not leaue you comfortlesse , but I will come to you . Againe he saith , Ioh. 14. I am in my father , and I in you , and you in me . Seeing then that all holy assemblies gathered together to heare God speake vnto them ; and againe that they together may speake vnto God ; are not left without the glorious presence of God himselfe : how are they to be condemned that frame vnto themselues , or rather ●orge by the suggestion of Sathan , cases as it were of conscience , to abiure the companie euen of Christ himselfe ? Sathan beleeu●th that hee would haue other men to doubt of . Sathan beleeueth the word of God to be true , and yet laboureth the contrarie in men inclinable to doubt , and causeth many to misconceiue of the sense which he himself knowes to be otherwise then he would haue them to beleeue . And as he can make no vse of any part of the word of God to his owne : neyther would hee that any should eyther heare the word truely expounded , or assemblies to concurre rightly in prayer to their saluation . And therefore whosoeuer findeth in himself the lest motion of doubting of Gods performance of his promises made vnto the faithfully praying , or an vnaptnesse and vnwillingnesse , rather then a zealous inclination to pray , either in priuat to himselfe , in publique with the Congregation , or with his family priuately assembled , may iustly feare that Sathan hath wound himselfe into his affections , and if he preuent him not speedily , and resist him faithfully by prayer , he will not leaue vntill hee haue gotten command of the whole house of his soule , and will expulse all godly cogitations , holy affections , and sanctified desires , and will suffer none to be entertained but infidelity , sinne , and fearefull apostacie . It is a dangerous thing to abandon the assemblies of Gods people

Will not these daungers mooue men to repaire vnto the house of God with diligence and zeale , there faithfully to ioyne in prayer with Gods children , and attentiuely to heare the word preached , which begetteth faith , the fountaine whence doe flow all holy and spirituall exercises of the godly soule ? There is no other way to seeke saluation but in and by the word of God ; nor any other in and by whom we can be saued , but in and by Christ ; who hauing so louingly called vs , and by promise of his own presence intreated vs to communicat in holy exercises , with him and his elect , who wil or can rest so carelesse of his owne saluation , as wilfully or negligently to estrange himself , from this holy communication with God himselfe in prayer ? publique or priuat .

Publique prayers are so called because they are pronounced distinctly with an audible voice , Publique prayer why so called . in the hearing and to the vnderstanding of a whole Congregation assembled . And these praiers commonly tend to publique and common ends : as , for the obtaining of some generall good to the whole Church , preuenting of some generall danger , or remouing of some generall euill . And this , although it be properly meant of parochial Congregations , who assemble themselues by course on the Sabbath and other set dayes , making their supplications publiquely , for themselues and others , according to generall occasions after a common manner ; yet are houshold assemblies said to pray publiquely , wherein the Master of the Family is to conuent such as are vnder his charge , and publikely together with them to pray vnto God , as well for the vniuersall good of the Church , whereof they are members , & for the Common-weale , wherin they liue as subiects ; as for themselues . And the promise of Christs presence holdeth true , as well in this latter , wherein two or three onely gather together in his name ; as where infinit numbers are assembled .

CHAP. XXXIII . Priuat prayer in som respects & at som times more comfortable to a priuate man then publique . The neglect of publique praier in priuat families condemned : for where God is not , there Sathan is serued .

THe same that hath been formerly said of priuate prayer , may bee affirmed of publique ; although the first bee more ordinary then the second not being limited to times certain , but attendeth all occasions , and yeeldeth more comfort to the troubled spirit of some priuate man , that dareth to vnfolde that vnto GOD in secret , which hee would blush to reueale vnto man , were hee neuer so neere and deere vnto him ; much lesse would he publish it in a publique assembly willingly . And this kind of prayer also is of that condition , that where it is enkindled , and cannot haue free vtterance by the lips by reason of company , but is pent vp in the breast , it laboreth with such spirituall violence in the sanctified soule , as it makes the very heart within a man ( as it were ) to ake and rent in sunder , thorough the ardent eleuation of the spirit vnto God . And it is the surest trial of true religion . In publique assemblies sometimes hypocrisie beareth a farre greater sway then it can doe in the priuat man , who knoweth that the weight of spirituall ioy it bringeth vnto , and leaues in his soule through prayers , inflamed by the holy spirit of Christ , and powerfully vttered priuatly vnto God in Christ , whether in silence , in sighes , or words , cannot be expressed to the capacity of a carnall man : and therefore it may seem that priuat praiers in priuat cases somtimes work more effectually to the comfort of the soule then the publik . But in cases more generall , when the more faithfull soules conioyne in effectuall prayer , so much the more auaileable is their prayer with God .

Fathers of children and Masters of families , who content themselues onely with a bare seru●ng of God in shew once in the week on the Sabbath day , Fathers & Masters of Families reproued for their neglect of prayer with their families . are to bee reproued , who seem to hold it a needlesse and superfluous worke to trouble themselues & their families morning or euening in prayer , and exhortation to the feare of God , and dehorting them from sin ; which times they haue assigned in their opinions to more profitable vses , both for themselues & their seruants : forgetting , or not vnderstanding , that in euery Christian family eyther God or Sathan is serued , Christ or Belial obeyed , sanctity or sinne embraced . For there is no priuat person , but is or holdeth of one of these ; consequently no societie but partaketh of the fruits arising of good or euill . If then either priuat man or publike assembly , be it prouinciall , parochiall or domesticall , do forget this most high dutie of seruing the liuing God : it followeth of necessitie that a contrary power hath there the command ; and nothing more discouereth to which any of the former lend their obedience , Not to serue God but on the Sabbath day is wilfull ignorance and negligence . then the fruits that eyther of them produceth : if carnall effects , as louing the world , the pleasures of the flesh , and the vanities of this life , it argueth that priuat man , or that society to be profane . If it were sufficient to serue God on the sabbath , what needed the Apostle to aduise vs to pray continually and the commandement of Christ , 1. Cor. 15. 34 Watch and pray , Mat. 26. 41. that yee enter not into temptation , to loue righteousnesse and to slie sinne . How doe they awake●or watch , that slumber from Saboth to Saboth ? Are they not all that time in darknesse , not vsing the duties of the light ? Christ is the light in whome whosoeuer liueth not , hee is in darknesse . And hee that hath but one day of light in seuen , How great is his darknesse ? It is true , this day , the Saboth was set apart by God : that in it men should imploy themselues , to serue and to glorifie him . And in that day they shuld not only not doe but also not thinke of anie Worldly affaires . But are not some so far from celebrating the name and seruice of God that day , The Saboth prophaned more then other daies . as they prophane it aboue all other dayes ? doe they not turne the glorie of God into wantonnes , to banquetting , dicing , dauncing , drunkennesse , gluttonie , and to what sinne not ? This commonly is the day , that many appoint for merrie companie , to laugh , and to be jouiall , as they call it , without meane or modestie : And yet , this day is sufficiently kept holy as they thinke , if they spend an houre in the fore part of the day , and halfe an houre in the after-noone , in the Church : though all the rest be consumed in most lasciuious vanities , and carnall occasions . How can this discharge the duty of a Christian , that hath no care to serue God any other day in the weeke ? Doe we not credit the premonition of the Apostle Saint Peter , that the end of all thinges is at hand ? 1. Pet. 4. 8. We should especially serue God for that we liue in the last age of the world . And how follow wee his counsell , namely , to bee sober , watching in prayer ? To whom speaketh the Apostle this ? to his Countrimen , the Iewes only ? no , euen to vs : that are come , as it were , to the Worlds period . And therefore high time it is for vs to looke vp , to watch , & pray , to liue religiously , and soberly , least that the Master of this great family come suddenly , and find vs buffeting one another , blaspheming , swaggering drunken , faithlesse , insolent , couetous , and few or none doing the seruice of our Master . It wil bee a dreadfull sight , to see him come with his iron rod in his hand to crush his enemies in peeces . The salt of the earth , hauing lost it saltnesse , shall bee cast to the dung-hill . The Tree that brings not forth good fruit is hewen downe and cast in the fire . The Magistrates saltnesse is profession of the Gospell , and the execution of Iustice . The saltnesse of the Minister is the true preaching of the word , and example of godly life . The saltnesse of Fathers is their sincere conuersation before their children , and the educating them in the feare of God , and holy life . The saltnesse of Masters of Families , is to liue honestly , religiously , and gouerning their charge in the feare of God . And vnder these four estates of men , are all conditions comprehended : subiects vnder Kings ; children vnder fathers ; and young men vnder tutors and gouernours . Euery of these , in their places of superioritie and inferioritie , haue their seuerall duties ; and all vnder one God , whome they ought all to obey ; Superiours in rightly commanding ; and inferiors in duly obeying . Neyther of these duties can bee rightly performed without knowledg of the wil of God by his word . This knowledge is not perfect without practise : This practise is imperfect without faith : And faith is known by the fruits ; the chiefe whereof is loue . And this loue most shineth and sheweth it selfe in doing good to all , but especially to them of the family of faith . The greatest good , that can bee done to the Church of God , is Prayer . And therefore Saint Paul willeth to pray continually : not for our selues onely , but , for Kinges & al the members of Christs mysticall bodie . Kings and Magistrates ought to imitate Dauid , to accompanie the people to the house of the Lord : Fathers , and Masters ought to pray with and for their Children and Families ; not on the Saboth day only , but with all perseuerance . Some refer the duty of praier only to the Minister , and thinke it a kinde of vsurpation of the Ministers office , to pray for or with any , but for himselfe , contrarie to the precept of Saint Paul ; Who willeth that all men make prayers , in all places , heauing vp pure handes , without strife or enuying , vnto the Liuing God . Where it appeares , that vnder the word all Men , Kings , Princes , Nobles , and men of all degrees , faculties and functions , are comprehended : and because they shall not thinke there is no place but the materiall temple , he commands that dutie to bee performed in all places ; euen in euery particular house : with caution , that it bee done without strife and enuying , & free from vaine ostentation and desire of popular glorie .

CHAP. XXXIIII . The true vse of the Lords Prayer , about which friuolous questions haue risen . It is the rule of all other prayers , and euery petition ful of high matter of instruction .

THE most absolute praier , and the most ordinarie , which not only the Primitiue , but the Moderne Christian Churches & their members haue in vse , is the Prayer that Christ taught his Disciples . But wee must take heed wee doe not take this Prayer into our mouths vnreuerently , inconsideratly and without faith or feeling , and without due conceiuing , and rightly vnderstanding what euery Petition concerneth and importeth , as some doe . But wee must especially in priuate or publike Prayer vnto God , and aboue all other , vse this most heauenly Prayer , with a sincere and truely sanctified zeale .

About the vse of this praier , Opinions about the vse of the Lords Prayer . there hath beene of late a friuolous & needlesse question raised , by men of too precise an opinion : who affirme it not necessarie , to vse this praier , in the bare words as Christ set it down : A conceit , without reason or religion . Others hold it verie sufficient of it selfe , without eyther any other Prayer , or enlarging the same , according to the measure of the spirit that the man that praieth hath . Which last opinion although more tollerable then the first , The Lords praier the rule of all other praiers I holde erronious . For we know , that the Apostles themselues , & the Disciples of Christ after they had learned this Prayer , prayed often in other words , albeit the Lords Prayer bee the rule and the sum of all other Prayers : And so ( no doubt ) it is not only , not vnlawfull , but an especiall fruit and effect of faith , to pray according to our occasions , and to frame words , as the Spirit of God shall giue vtterance , who ( although we know not ) teacheth vs how to pray : but this must alwaies be done according to the tenour of the Lords Prayer . And , therefore howsoeuer weake and imperfect , our Prayers may seem●e to bee vnto our carnall part in respect of the phrase : yet our spirits being directed by Gods Holy Spirit , powreth forth Prayers , truely vnderstood of him by whose spirit wee are enabled to pray . And GOD granteth our requests , according as hee seeth fit for vs .

The vse of this Prayer of Prayers , is farre more common , The Lords prayer is to be rightly vnderstood . then commonly rightly vnderstood . For euery word therein implieth matter of great importance : yet passeth the lips oftentimes , before it come at , much lesse before it bee truely digested in the heart ; and therefore wit●ereth without fruit ; as plants without natural soile , and van sheth in the aire euen with the sound . Others in like sort , like Parrots , patter forth Pater noster , &c. & know no more what the words import than the senselesse Parrot . And yet they thinke it a worke of great deuotion to tumble out a set number of such fruitlesse & faithlesse prayers , not vnderstood ; as were the time spent in cordiall and heartie prayers indeed , could not be but much profitable . Such are to be pitied , and prayed for , if they would but yeilde their eares to heare , their hearts to vnderstand , and indeuour to practise .

CHAP. XXXV . The summe of the lords prayer briefly explained .

HOW many doe duly consider , What the Word Our importeth . the efficacie of the word , Our ? And yet it carrieth in it , as it were , the seale of our adoption in Christ : for , if God bee our Father , then are we his children ( but by adoption ) If his children , then are we to lo●● and obey our fa●●er . If we obey him , we acknowledge his Commaundements iust : who hauing commanded vs to loue our brethren , how can we come vnto our Heauenly father , but bee put in mind by this word Our , that our brethren haue also an interest , in o●r Prayers ; whom if we forget , we cannot but acknowledge that wee also forget who is our Father . Againe , how can children loue their father , and not hate what he loueth not ? If wee loue what hee misliketh , as the workes of the flesh , the vanities of the World , and the pleasures which our Father hath forbidden : how , and with what face can wee come & cal him Our Father Or beg any thing with hope to receiue it at his handes : whom wee cannot but confesse wee rather flatter , then feare or loue ? The wordes , which art in heauen , Which art in Heauen . intimate vnto vs , that we call not vpon any earthly Prince , or mortall Monarch , but vpon the inuisible and immortall God whose dwelling is in the Heauens : & at his hands only we seeke whatsoeuer we need , both heauenly and earthly thinges . And as hee our Father is in Heauen whome wee loue : so should ●ur minds , and cogitations , m●unt vp aboue the earth , vnto the heauens , where our beloued sitteth in glorie . And although we bee in bodie in the earth & our soules in an earthly Tabernacle : yet should that our spiritual part be euermore conuersant ( as it were ) with him in the heauens , as children of our heauenly Father . For , hee that findeth not here in himselfe such spirituall motions , as may assure him , that hee in some measure partaketh of a kind of felt heauenly blessednesse : shall neuer hereafter partake of our heauenly Fathers glorie . And therefore as we are bold , in Christ our elder brother , to present our selues before his Maiestie , rendring vnto him his owne , namely the lesson that he himselfe taught vs : let vs not come to him as Trewants , nor able to yeeld a reason vnto our selues , of euery branch of the lesson hee gaue vs to learne . But let vs set it before the eyes of our vnderstandings , eyther as a gl●sse to see our ignorance , and deformities : or to make it a law vnto our selues , to shape all our prayers to him , and our conuersations thereby , to G●ds glorie and our owne internall comfort .

What a lesson doe these words , Hallowed be thy name . Hallowed bee thy name , teach vs ? what occasion may wee hereby take to reproue our selues ? for many with the ●lipp●s pronounce , Hallowed be thy name ; that thinke or doe nothing lesse ; profaning the name of God by their sinnes , which they should seeke by all meanes to glorifie , as by obedience to his lawes , by louing him for his own sake , by praying vnto him , and beleeuing in him . But contrarily , we disobey his will , wee loue not his word , we beleeue not his promises , wee seeme to pray vnto him with the lips , our hearts farre from him . Also wee pray that his Kingdome may come : Thy Kingdome come . namely that his Word may worke ; and take effect in euery mans heart , to the sauing of their soules . And yet most of vs are as farre from regarding it , as wee rather contemne it and resist it : seeming as it were vnwilling , that the Spirit of God should dwell and rule in our heartes ; as may appeare by our common disobedience vnto the Scepter of his Kingdome , the Gospell of Christ . Thy will be done . Wee pray likewise ; Thy will be done . And yet we do nothing lesse then obey it . Giue vs our daily bread . We begge our daily bread at the hands of God And yet wee trust him not , but rather our owne prouisions , our wit and policies , our friendes and carnall mean●s , coueting to lay vp in store , for many yeares , as the rich man did , mentioned in the Gospell : Arguing thereby that wee thinke in our hearts , that if our owne care in getting were no surer meane of prouision of our daily necessaries , then the promise and prouidence of God ; wee should want manie thinges , and not obtaine sufficient meanes to maintaine our estate & leaue vnto our children : merely contrarie to the counsell of Christ : who willeth vs : not to be ouer-carefull for tomorrow . Fo● it argueth in vs a great defect of faith . And yet these words are not so to be expounded , as if we should bee altogether carelesse of future times , or for our children : but that wee should not bee too solicitous and carefull , and thereby argue an absolute distrust that God either can , or will , giue vs , with our true obedience , all thinges necessary in this life to enioy● ; and to our faithfull children . If riches increase , set not your hearts vpon them . If pouertie oppresse thee , cast thy care vpon God : for hee careth for thee .

Wee pray that God will forgiue vs our sinnes , Forgiue vs our sinnes as we forgiue as wee forgiue . And yet we seeke to take aduantage of euery small iniurie , done vnto vs by our neighbour or brother : and couet to reuenge it , by the extremest violence of force , or Law . Our hatred sometimes growes so deadly , as wee cease not to persecute and prosecute our enemies to death , euen by our own death : and yet we pray for equall measure at Gods hands . And this petition they shall bee sure to haue granted aboue all other . For as they craue to be forgiuen as they forgiue ; they shal be sure as they forgiue not , neither shall they bee forgiuen . We desire also not to be ledde into temptation . Leade vs not into temptation . And yet som leaue not to seek all occasions to fal therinto : coueting idle , euil , lewd & lasciuious companies , hearing & reading profane & wanton bookes , singing and hearing songs of ribaldrie and filthinesse , delighting in drunkennesse , whoredome , pride , couetousnesse , enuie , glutto●ie , scurrilitie , and all kinde of forbidden wickednesse . Is this the holy vse that they make of this most sacred prayer ? And yet doe they thinke that it is deuotion of such acceptation with God as dischargeth Christian dutie in prayer ? Surely God heareth these , but regardeth them not but by way of condemnation . And therfore let all men learne to know God aright in his word , & to beleeue him faithfully in his promises , and to pray vnto him conti●ually according to knowledge : so as this holy praier began with a desire that God might bee glorified : so shall wee to his glorie and our comfort conclude the same . As many petitions as are in the Lords prayer , so many instructions w● haue by them to liue godly . And let vs know , that as many petitions as are in this most heauenly prayer , so many holy & heauenly aduertisements & instructions they administer vnto vs to liue heauenly : for our Sauiour , by teaching vs how to pray for so many seuerall blessings , doth therein teach vs also how to performe our duties towards God and our neighbours , the summe of both the Tables ; so as in praying vnto God with a faithfull and an vnderstanding heart , we cannot but inform our selues in the course of a godly conuersation also thereby .

CHAP. XXXVI . Praier much increaseth diuine knowledge , whereby men of meane carnall learning exceede many literat Doctors .

WHo then among the company of Christians is there that will not be aduised ? or so backward that will not be stirred vp ? or so peruerse and peeuish that will not be perswaded to practise this holy duetie ? considering that it is found by holy experience that the continuall vse of faithfull prayer much encreaseth the knowledge of all other duties , Prayer increaseth 〈◊〉 knowl●dge . tending to the obtayning of our saluation in Christ : nay , further it is found by experience , that faithfull & often vse of prayer is a most effectuall meane to increase diuine knowledge , such knowledge as some learned and great Doctors , notwithstanding their deepest Schoole-learning , haue not attained vnto . For there is not a little difference betweene humane learning and spirituall knowledge , & so much difference between carnall deuotion and holy zeale : the first may be in a reprobate , the second in none but in the child of God . The Scribes and Rabbies of the Iewes were great Doctors : yet they apprehended not the mysterie of Christ as did the Apostles , who receiued not the spirit of the world , but the spirit which is of God . 1. Cor. 2. 12. The spirit which Gods children receiue lifteth vp their spirits vnto God , & teacheth them heauenly things , that we may know the things that are giuen vs of God . So that it is not the deepest carnall learning that can search the secret things of God ; but God reuealeth them vnto the poore and humble , by his spirit which searcheth the deepe things of God . The naturall man perceiueth not the things of the spirit of God ; for they are foolishnesse vnto him ; neither can he know them because they are spiritually discerned . Then is not the facultie of vnderstanding spirituall things giuen but by grace , not by humane vnderstanding , bee it neuer so deepe . Therefore saith the Apostle , Not manie wisemen after the flesh , nor many mightie , nor many noble are called : but God hath chosen the foolish things of the world to confound the wise , The spirit of God teacheth al ●aithfull du●●es , the 〈◊〉 whereof is 〈…〉 prayer . & the weake things of the world to confound the most mightie . It followeth them tha● he that hath the spirit of God knoweth how to performe all spirituall dueties , among which none taketh place aboue faithfull prayer , which is of that force as it obtaineth all things , especially knowledge of things tending to the saluation of the soule : the sweetnesse of true prayer none knoweth , nor can apprehend but he onely that hath it ; the carnall man vnderstandeth it not beeing told it . Some will say they cannot pray , Som affirm they cannot pray with comfort . they finde no aptnesse in themselues therunto : onely they can say the Lords praier ; but to say they doe it with● that feeling of confort , that they haue heard some men say they feel , they cannot , and how to amend it they know not ▪ yet are they content to be let alone , loth to bee awaked out o● their deadly slumber , and to die in that most fearefull traunce . It is a greeuous sickenesse and a dangerous disease that such men are in : it cannot but argue that they haue no true knowledge of God so long as they liue in this obscure , yet a kind of voluntary darknesse . For it cannot be that a man can heare the word preached , Gods promises pronounced , and his threats denounced ; but if there bee any feeling in him , hee cannot but apprehend mercie , or feare iudgement : if neither of these can prouoke him to pray with feeling , he is doubtlesse farre gone in a deadly Lethargie , and no carnall medicine can cure him , nor mortall Physitian heale him ; he only must doe it that cast out the seuen Diuels out of Marie : hee must cast out the diuellish affections out of the man , & make him wise vnto saluation . But if he be like vnto the deafe Adder , and stoppe his eares wilfully , refusing the relieuing charme : there is no help or hope for such a man .

CHAP. XXXVII . Although no man by nature knoweth how to pray , none is to despaire ; for the word heard , and prayer vsed teacheth it , and increaseth the knowledge of it .

NO man by nature , I confesse , knoweth how to ●ray as hee ought : it is the spirit of God that helpeth our infirmities , and maketh request for vs , with sighes which cannot be expressed . And therefore let no man despaire of beeing enabled . There is a seed in all men , a holy and diuine sparke : and if a man wilfully quench it not , this seed being watered by hearing and reading of the word , by faith and prayer , may take roote , bud , and bear fruit , howsoeuer weakly in the beginning . As an infant at the first quickening in the womb of the mother , which time brings to more maturity and perfection , and commeth into the world felt and s●en : so this diuine seed by degrees commeth to be liuely in operation : and the small sparke becommeth a flame , and in fine , enkindleth an admirable weight of zeal . For to him that hath , to him shall be more giuen , and by continuance and practise he shall finde himselfe a new man , more and more euerie day furnished with diuine gifts . Nothing is perfected the first day that hath growing and increase . All spirituall graces haue their beginnings weake ; and among al the other fruits of the spirit of God none is more excellent , more sweet , more auailable to saluation , then is continuall faithfull prayer , The force of prayer increaseth by degrees . which is not the first day in perfection ; but by little and little it becomes more and more feruent : and as it increaseth so draweth it with it a wonderful increase of the knowledge of all things necessarie to saluation . So that I may conclude to the comfort of all true Christians● That he that can pray faithfully hath all things both in heauen and earth , lacking nothing necessarie ; for hee hath God : and he that cannot , nor will endeauour to learne how to pray , hath nothing yet that he ought to haue .

1. CHRON. 28. 9.

The Lord searcheth all harts , and vnderstandeth al the imaginations of thoughts : If thou seeke him hee will be found of thee , but if thou forsake him , he will cast thee off for euer .

FINIS .