The Spiritual Armor, Text (3 of 3)

The Spiritual Armor · Text (3 of 3)

p. 216Now the cure of this is, by being diſpleaſed with our ſelues, taking vp our ſoules in this manner; If the King or a great man ſhould threaten mee, would I not bee afraid, and carefull to decline their wrath? Shall my God threaten me, and I be ſecure and careleſs? If I hauehave a mans word or bond that is of worth I write vponupon the matter, as if I had it: Shall I not ioyfully reſt in the word, ſeale and oath of my God? p. 217If a man of worth ſhould be asked a pawne, and not credited on his word, he would take it in euill part: What a ſhame is it, that I will not beleeue GOD, further then I hauehave his caution? If I would not truſt a man for a few pence, would I truſt him for pounds? Cannot I truſt God for the things of this life, and do I ſay truely, that I truſt him for life euerlaſting? With ſuch reaſoning, a man muſt make that ſinne lothſome to his ſoule; and then ſeeing himſelfe a maſſe of vnbeleefe, muſt look vntounto Chriſt, and call to him, as the authour and finiſher of faith, muſt cry Lord helpe my vnbeleefe, muſt ſet the promiſes before him, and p. 218chaine himſelfe faſt to the meditation of them. Ʋſe 1 Seeing then we ſhould giuegive ſuch diligence this way, how are they then to be blamed, that ſeeke not after it, lying in vnbeleefe? How are others to bee taxed, who, though they hauehave faith, never awake themſelues to lay hould of God? Which the Prophet bewaileth, Eſay 64 7, Ʋſe 2 There is none that ſtirreth vp h…mſelfe, &c. And it doth teach vsus our duty, euen to liue the life of faith in al things, euen in regard of naturall actions and ciuil, to ſee Chriſt moue vsus in them. In feeding … abour to hold Chr. by faith, that his ſpirit may …ach vsus to eat & drink to his glory, that is, with fear, thākfulnes, p. 219ſobriety▪ remembring of our duty, which wee are after to performe. If wee goe hither or thither, vvee muſt doo it by faith, ſeeing vvee mooue in God, and he is the keeper of our out-goings and incommings. If vvee ſleep, we muſt not onelyonly conſider f…mes aſcēding which cauſe; but the promiſe of God that giueth ſleepe to his beloued: yea, vvee muſt apprehend God as our life, and length of our daies, not reſting in temperan…s & cōſtitutions

The ſecond thing to bee marked, is, the commendations of faith, teaching vsus, what fi…rce is in faith to keep vsus against all aſſaults of the diuell. Wee are kept by the power of GOD through faith to ſalvation, p. 2201. Pet. 1.5. This one is as all the reſt, and therefore is called our victory, which ouer commeth the world, 1. Iohn 5.4. And it is ſo mighty, that the powers of hell cannot preuaile againſt it. Now for the fuller vnderſtanding, you muſt knowe what is meant by fiery darts; ſecondly, how faith doth extinguiſh them. It is a borrovved ſpeech from poiſoned darts, vvhichwhich venime and cauſe fiery heat in the perſon they enter … ſo all thoſe courſes vvhereby Satan ſendeth ſcorching heat into the ſoule, are noted by them: theſe are either terrors apprehēding a wrath which is a fire that drinketh the ſpirit, as Iob ſpeaketh. And Paul, 2. Cor. 7.5, Fightings vvithout, p. 221terrors vvithin, vve had no reſt; or ſinful luſts vvhichwhich hee doth vvreath againſt vsus, vvhichwhich are as fire. Iames 3, fire of hell. Iob 31, Adultery a fire burning to deſtruction; or outvvard calamities and perſecutions, vvhichwhich are called heats and fiery trials. Novv faith doth quench theſe after a double manner, ſometime not letting them enter, but doth latch them, that they do fall off vvithout pearcing vsus. This Paul, Rom. 7, vvhen the lavv came, ſavv his curſednes. 2. Cor. 7.2. had invvard terrours, the diuell likewiſe did buffet him with ſinfull ſuggeſtions, 2. Cor. 12. Hee had troubles as thick as hailſtones, following him, yet this preuail'd not againſt p. 222him, becauſe hee kept the faith. Peter, Luke 22, had the dart ſtuck in him awhile: but faith did renew repentance, and healed him, making the poiſon of ſin a treacle. Heb. 11.34, By faith the Saints endured all affliction, yea quenched the fire, yea choſe them before releaſe. And wee ſee by experience, that when the diuell doth lighten about vsus with the wilde fire of luſts, tempting vsus to them, that when vvee looke to Chriſt, as who hath diſſolued the power of Satan, who hath crucified the power of them, & ſaid, they ſhall not raigne ouer vsus; this doth ſlake the fire. Againe, whē fears aſſault vsus, coming to peace in Chriſt, vvee are p. 223ſaued: when troubles come, faith maketh vsus liue like the buſh in the fire, without burning.

Whrefore this muſt Vſe 1 1. teach vsus how wretched their eſtate is, who beleeue not, vvho hauehave not their mindes and hearts ſo vvrought towards Chriſt, that his ſpirit hath made them nevv creatures: they that hauehave not this faith, ly open to all the aſſaults of the diuell. He that beleeueth not, Gods vvrath is on him, the fiery darts ſticke in him.

Vſe 2 Secondly, it muſt teach vsus to ſeek after this: for God thus highly praiſeth it, that knovving the vvorth of it, vvee may labour after it. If enemies did beſiege vsus, were it not vvell vvith him that p. 224vvere locked vp in a tovver invincible? ſo vvhen death and enmity cometh againſt vsus, this faith doth lock vsus in Gods faithfulneſſe, merciemercy and povver, that nothing can hurt vsus.

Vſe 3 That faith hath this effect, is a notable diſſvvaſiue from euer embracing this popiſh faith, the vvhichwhich is ſeuered from all affiance, and vvhichwhich a man may hauehave (by their ovvne confeſſion) and bee vvounded vvith deſpair, and bee full of all deadly ſinne: their faith therfore is a vvicked ſhield; it is ſo far from defending vsus from all the fiery darts of the diuell, that a man may hauehave it, and bee an incarnate diuell.

Novv follovveth hope: p. 225for ſaluation is here put for hope of it; the thing hoped for, for the hope it ſelfe. For thus it is conſtrued, 1. Theſ. 5.8. Firſt, therefore it may bee asked, What hope this is? Anſw. Not only hope of ſaluation, which ſhall bee in the laſt day, but of all tēporall deliuerance from euill. And it may bee deſcribed, A certaine expecting to attaine every thing faith beleeueth, grounded onelyonly on Gods grace.

The proper work of hope is, to make vsus expect: which is to be marked. For, meaſuring the word by our common acception, and diſtinguiſhing it from the expectance in heauen; it is one ground (amongſt others) p. 226of the Papiſts errours, whereas expectation in the life to come differeth not from hope, in that it is certaine expectation (Rom. 8.15. Phil. 1.20, I certainely look for & hope) but in this; Firſt, that our expectation heere is grounded in faith, that in ſight; this accōpani'd with grief, that without any difficulty. Secondly, it is a certaine expecting not in it ſelfe, but neuer fayling the party which hopeth foreign. Which muſt be vnderſtood not as if it were certaine in his ſenſe, but in the euēt: the reaſon is becauſe hope hangeth on faith, which in that it beleeueth is certaine: if the pin be ſure, that which hangeth on it cannot fall. p. 227Thirdly, the obiect is not ſtrictly eternall life, but all the good things temporall and eternall, which faith beleeueth. Laſtly, the means on which hope leaneth, is here ſet downe, Gods grace. Truſt perfectly (the vvord is hope) on the grace of God in Chriſt, 1. Pet. 1.13. Not parting ſtakes, halfe on grace, halfe on workes. Againe, hope expecteth ſo to obtaine as faith beleeueth; but faith beleeueth through the word of promiſe, not through working, Gal. ….3. A perſon ſo ſoone as hee is a t…ue conuert, hath hope as well as louelove, though hee hath no workes as yet: neither can a houſe be built and a foundation bee layd aftervvard. p. 228Beſides, if he ſhould die on his conuerſion, and being receiued though hee had done no good workes, hee ſhould bee ſaued according to hope. And this error hath three things which occaſion it. They conceiue that workes are partiall cauſes of our ſaluation, with mercy; becauſe the Scriptures vſe ſuch conditionall ſpeeches, If you mortfie the deedes of the fleſh, yee ſhall liue, &c. But theſe conditions are ſpoken to parties already now beleeuing, & are conditions that follow, not cauſes going before an heire of ſaluation. If vvee ſay to our children, Be good children, ply your bookes, you ſhall be my heire; who wold p. 229gather, that going to ſchool is the cauſe of inheritance. Secondly, they diſtinguiſh not betwixt that which helpeth hope, and that vvhichwhich erecteth it to hope, frō that on vvhichwhich it dependeth in hoping: but theſe are farre different. If the ſtomack be vvell, that neither fumes nor diſtillations trouble, the eye ſeeth cleerly: yet the eye doth not depend on the ſtomack, as the means of ſeeing: ſo if the conſcience be not ſurcharged (fume not vp accuſations, feares, &c.) the eye of the ſoule ſeeth cleerely: vvhichwhich vvee may tearme hope; Yet it doth not depend on the goodnes of the conſcience, as the cauſe why it hopeth. And p. 230hence it is, that they abuſe Scripture, vvhichwhich ſhew the cheery hoping of a good conſcience, as if they prooued, that our hope expecteth as well by vvorkes as mercy to attaine that wee look for. Thirdly, they conſider not, that theſe are ſuch Theologicall vertues, as are appropriated to God, and are no way communicable with the creature. Why you vvill ſay, louelove is ſo too, yet wee may louelove the creature: t…ankfulneſſe, yet wee may thank the creature. Anſ. It may be ſayd we louelove not abſolutely, but in & for God, and after a ſort louelove God in the creature, as hee loving vsus (ſo farre as his work) loueth himſelfe in vsus, but the p. 231reaſon is not alike of theſe: For, therefore wee louelove the creature, and giuegive thankes, becauſe there is in them matters of louelove, and thankſgiving; but there is no matter to ground hope on, in the creature. Pſal. 108, GiueGive vsus helpe againſt trouble, for vaine is the helpe of man. Pſal. 127, It is in vaine to riſe early, &c. Pſal. 146.3, There is no help in Princes. Why, may one ſay; Hath not God put vertue in creatures to doe thus, and thus; as in a horſe to carry one, in a medicine to heale one? Anſw. Hee hath, but yet the exerciſe of this power, hee keepeth in dependance on himſelfe; and cannot be further, then hee pleaſeth to p. 232put it forth. For till he who is the Lord of Hoaſtes becken, ſend foorth his word, as Pſal. 107, and giuegive them their moouing, they can do nothing. As, I hauehave power to goe to ſuch a place: yet God maketh me in it to depend on his pleaſure. Iam. 4, I will doe this, &c. if God will.

Now the vſe of this helmet is, firſt, to ſtrengthen faith; which is the principal, & firſt thing in the new creature, as the helmet couereth the head of the bodie: but faith, you vvill ſay, breedeth hope; yet hope is ſuch a daughter, as is a ſtaffe to her aged mother. Secondly, it doth repell the battery of our daily diſtreſtes, and impreſſions p. 233of deſpaire. I had fainted, had I not looked to ſee the goodnes of the Lord in the Land of the living. For hope that God will ſend ſtrength, and giuegive iſſue, doe ſo holde vp the chinne that we ſinke not in deep waters. For the third thing, the Diuell doth ſeeke many waies to disfurniſh vsus of this munition. Ob. 1 Firſt, by putting vsus off with hope that will not ſerue, falſe, vaine hopes, wicked hopes; ſuch as are the preſūptions of many, who by their honeſt liues, who with ſaying Lord have mercy on vsus, though they lie in ignorance, and the luſt of ignorance; yet ſay, they hauehave good hopes. Theſe are wicked hopes, and to hope vppon p. 234vaine grounds: as on this, that God hath bleſſed vsus, with outward things; that therefore wee are in his fauour: but all our hope muſt bee brought to this touch ſtone, Anſ. 1. Iohn 3, Hee that hath this hope purgeth himſelfe, even as he is pure. Hee that hath true hope towards God, will bee carefull to cleanſe out all corruption of fleſh and ſpirit, which are diſpleaſing to God. If wee hope to hauehave any good from man, we vvill be carefull not to incurre his diſpleaſure, doe that which he deſireth. Ob. 2 Whoſoeuer nouriſheth hopes from God, wil not liue in ſinne which God hateth. Secondly, if wee hauehave hope, the Divell will p. 235labour many waies to break it off, by pleading againſt vsus our vnworthineſſe. If thy conſciende did not tel thee, thou art thus, then mighteſt thou hauehave hope, and that by cutting the cable which will make vsus looſe our anchor. Anſw. Anſ. There is double vnworthineſſe; one of an euill conſcience that lieth in ſome ſinne, of which it will not bee reformed: another vnworthineſſe of a good conſcience, which deſireth and endeauoureth to be diſburthened of ſinne, but cannot; and therefore daily reneweth repentance. Now this vnworthineſs doth not take away hope: for God doth make good his promiſes, not for our ſakes, the p. 236houſe of Iſraell, but for his Names ſake. Ezek. 36.32, Bee it knowen vntounto you, I doe it not for your ſake; the zeale of the Lord of Hoſtes which hee beareth vsus doth it: he leapeth over the moū taines of Bether, to come to vsus; or if hee ſtayed on our ſufficient diſpoſitions, wee might all bid our hope farewell. Ob. 4 Fourthly, From delay the Diuell will ſhake hope. Pro. 13.20, Hope delayed maketh a ſicke ſoule. Anſ. But we muſt knowe, that Gods forbearance is no quittance. And when theſe vſurers care not how much their money runs in a rich mans hands; why ſhould we think much to truſt our treaſure with p. 237God? who will pay vſe for time hee delayeth. Againe, he doth not foreſlack any fit ſeaſon, but onelyonly waiteth the opportunity: and examples of delayed hopes, yet certainely accompliſhed at length, may comfort vsus. Seauenty yeares, the returning of Gods people from the Babyloniſh captiuity was reiourned, yet it was fulfilled in the ſeaſon of it. Ob. 5 Fiftly, from the greatneſſe of our miſerie. Lam. 3.18, And I ſayd, my ſtrength, & my hope is periſhed from the Lord; remēbring mine affliction, my worm-wood, and my gall. Anſw. Anſw. Not to bee mooued at preſent miſeries, wee muſt firſt learn wiſedome, not to revolue p. 238them ſo much, as to be diſmaied by them. He that will drinke a potion, will not roule eueryevery drop about his mouth; and hee that will goe thorough afflictions, muſt not demurre too deeply vponupon them. Thus Paul looked not at things ſeene, but vnſeene. The end of the croſſe muſt bee eyed, or the croſſe will not bee endured. Yet wee muſt not, contrarily, run vponupon fooliſh lightneſſe, that will not let the heart goe into any mourning: this is as dangerous a worke, as deſpaire it ſelfe. 2. We muſt remember that hope ſhewes it ſelfe, when things are hopeleſſe. Abraham hoped againſt hope. Iob 13.13, If hee kill mee, yet p. 239vvill I truſt in him. Thirdly, vvhen things preſſe vsus moſt, vvee are neereſt our deliuerance: Quum duplicantur lateres, venit Moſes.

Sixtly, hopes hauehave miſcaried, Ob. 6 and therefore are not to be truſted to. Phil. 1.25. And theſe all through faith obtained a good report, and receiued not the promiſe, Heb. 11. To the firſt, firſt we may thus anſwer: Anſ. reiecting the Papiſts opinion, that it was humane credulity, not chriſtian hope, we may ſay, that in ſome ſort it was fulfilled, though he neuer was freed: for, God did in his firſt audience giuegive him deliuerance frō Nero for a ſeaſon, wherein hee might hauehave beene beneficiall to the Philippians.

p. 240Secondly, hope is twofould: of things heauenly, or things earthly; now the later may miſſe of vsus, and yet hope remaineth certaine, becauſe hope ſo looketh for them, as faith laieth hold of them: now faith doth not apprehend them abſolutely, but ſo far forth as they ſhall bee good for vsus. For, that place in the Hebrews proueth, that all things beleeued and hoped for, are not preſently receiued vponupon death. It followeth not therefore, that they are fruſtrate: we dying ſhall not preſently hauehave the things promiſed concerning the reſurrection of the body, yet our faith & hope cannot miſ-carry in it. Now fourthly the meanes, whereby p. 241wee may ſtrengthen our hope. Firſt, to conſider the nature of it, and the promiſe annexed to it; It maketh not aſhamed, it ſhall bee reioycing. Pro. 12.18, The hope of the righteous ſhall bee gladnes. 2Secondly, the work of it for the preſent: it doth refreſh vsus, and renew our ſtrength. Eſay 40. vlt. But they that wait on the Lord, ſhall renew their ſtrength, they ſhall lift vp their wings as the Eagle, they ſhall run and not bee weary, they ſhall walke and not faint: if this ſpirit of hope bee in vsus, vvee like a blowen bladder ſinke not in our diſtreſſes; if this bee downe, wee hang the wing: and daily vſe of it ſhould make vsus ſtudiouſly maintain p. 242and increaſe it. Thirdly, to thinke how we do in earthly things: vvee will wait vponupon things vncertaine, dead mens ſhooes, attend perſons early & late for a good iſſue in ſome ſuit, buy reuerſions, and reſpect them, though neuer like to fal in our time. Who is great like our God? Shall wee not attend his leaſure? What is precious like grace? Shall wee not vvait on it? Thus Iames, 5.7, from that the husbandman doth in earthly things, doth teach vsus our duty of patient expecting things heauēly. Fourthly, it will confirme vsus to remember experiences forepaſſed, the preſidents of good hope, how God hath made thoſe partakers of p. 243their hopes, whom hee ſeemed to hauehave put out of his ſight; Dauid: his people in Babylon, &c. So to thinke how ſweet they ſhall bee to vsus when they come. Hope vvhen it cometh is a tree of life, Pro. 13.12.

Doct. Now then the doctrine of this is, that Christians, by the grace of hope, muſt ſtrengthen themſelues in their conflicting daies. If wee want good things ſpirituall, wee muſt walk by hope; looking to him, who hath ſaid, we ſhall want nothing that is good. If in aduerſity, we muſt hope to hauehave a good iſſue out of it, our liues muſt bee paſſed in looking for our full deliuerance which ſhall bee reuealed in the laſt time. Thus, p. 244Pſal. 123, our eies are to thee as the eies of a hand-maid to her miſtreſſe, till thou ſhevv mercy on vsus. Luke 2.25. Simeon was a iuſt man, looking for the conſolation of Iſrael. Thus Paul in his croſſes had this hope. Phil. 3.20, But our conuerſation is in heauen, whence wee looke for the Sauiour, &c. he conuerſed, looking for his euerlaſting glory. This is our anchor: without it our liues would bee toſſed with the billowes and ſurges of our manifould temptations; eſpecially vve muſt remember to vvaigh this anchor in a ſafe road: for the Papiſts caſt it on the ſands, euen on their ovvne vvorthineſſe, vvhichwhich maketh their head peece as p. 245ſtrong as a helmet of brown paper. Ʋſe 1 But (alas) vvee are naked chriſtians: vvhen vve are in trouble, vvee are ready to vviſh our ſelues dead, hopeleſſe voices paſſe from vsus, vvee neuer look to ſee it othervviſe, and our corne (as vvee ſay) is ſhaken vvith eueryevery vvinde for vvant of this ſupporter. Ʋſe 2 Wee muſt be exhorted on the contrary to wait on God: if in troubles, for the iſſue; if in want, for ſupply; if he be abſent, when hee ſhall returne. This hope is a Dormant with vsus, we do not looke vp the practice of it: if wee ſend a Letter, vvee looke till wee receiue an anſwer: vvee can ſay, I ſhould heare from ſuch a place, &c. Who looketh till God returneth p. 246an anſwer of his mind which he hath often ſent to him by praier? If one ſaith, I will bee vvith you to help you, or doo this or that for you, vvee looke hee ſhould keepe touch accordingly: if one ſend vsus vvord hee vvill bee vvith vsus, vvee looke and prepare till he commeth: but if GOD ſpeake, who doth vvait? though he forewarne vsus of his coming, vvho doth attend? Wee vvould be loth to tell an vntruth, &c. but theſe great things, of neglecting faith and hope, vvee make no conſciēce of: when Mint and Cummin muſt bee giuen, the great things of the lavv muſt not be forgotten.

Novv follovvs the ſvvord p. 247of the ſpirit; ſo cald becauſe it is put in our hands, and made mighty through the vvorke of this ſpirit. Firſt, 1that which is heere vnderstood by the word of God, is, whatſoeuer out of the written word we hauehave by reading and hearing, or what God doth teach vsus by experience, agreeable with that which is in the word written. 2Secondly, for the vſe, it is either defenſiue, vvarding the blovves vvhichwhich Satan doth reach vsus (as Chriſt vſed, Mat 4.) or offenſiue, it doth ſtrike dovvn the darknes & povver of ſinne vsus. 3Thirdly, the diuell doth keep men from this ſword by excuſes, they are not book-learned, hauehave not leaſure as others, to looke into ſuch matters, vvhy may not p. 248men bee ſaued vvithout knovving the vvord? Queſt. Anſ. Anſ. Search the Scriptures: for in them yee think to hauehave eternall life, Iohn 5.39. Againe, firſt ſeek Gods kingdome, & the righteouſnes thereof, &c. Mat. 6. No ſeed ſovven, there can be no harveſt; no vvord, vvhichwhich is the immortall ſeed, there can be no begetting to God. If vve hauehave the vvord vvith vsus, firſt hee will impugne it by ſuggeſtions, thus;Ob. Hovv canſt thou tell this is the vvord of God: it is not his vvord. Anſ. Anſ. 1We muſt remooue theſe things vvhichwhich are ſparkes of Atheiſme in vsus; Firſt, by taking to heart the groſſe Atheiſme and vnbeleefe of our hearts, and ſeeking to be purged of p. 249it. 2Secondly, by crying for the eye ſalue of the ſpirit of illumination. 3Thirdly, by obeying that wee knowe, which doth open the door of the heart wide, for the holy Ghoſt to enter, which doth aſcertain eueryevery thing. Secondly, from want of effect in vsus. Hee wil make light of it. Obiect. Ob. 2 Men ſay, Men ſay, this is ſo effectuall, ſo comfortable: but what ſweetnes, what power, what terrour doeſt thou finde, in the promiſes or threatnings of it? And who are worſe then they that liue vnderunder it?

Anſ. Anſ. We muſt diſtinguiſh, from that the word doth of it owne nature, and that which the corruption of men workes, taking occaſion p. 250by the word. Againe, the Phyſitions intemperancy will not make the preſcript of dyet leſſe regarded. But for our owne want of feeling; wee muſt know when we are ſo, it is not for any lack in the word, but thorough our owne default: when the tongue is in loſſe of taſte through choler, giuegive it neuer ſo good meate and drinkes, all is bitter; yet it is not in the meates, but in the taſte. Ob. 3 Thirdly, the Diuell doth by multiplicities of interpretation make ſom call the word in queſtion. Anſw. Anſ. Diuerſity of gloſſe doth not take away the vniforme meaning of the Text, and certainty of knowledge in it. If twenty foure Lawyers p. 251ſhould demurre vponupon ſome caſe; though they had twelue diuers interpretations, it doth not take away certainty in the Lawe. Againe, this is a rotten bleat, not of Chriſts ſheep, How ſhould we knowe the meaning of the Scriptures? Ioh. 10. His ſheepe heare his voyce. God hath promiſed we ſhal be all taught of him, Ob. 4 Fourthly, the Diuell will ſteale away the word from vsus, for hee is light fingred. Mat. 13.19, Then commeth the euill one & catcheth &c. There is an example in the Apoſtles, out of whoſe hearts hee did ſteale the word of Chriſts reſurrection, ſo plainely foretolde them. And wee ſee in Sermons, p. 252ſome remember not two ſentences, at the end of the week, not one: cares, buſineſſes, pleaſures, &c. againſt w^ch we muſt be armd, with remembring of Chriſts admonition,Luk. 8 18Luke 8:18 Take heede how yee heare. It is dangerous meddling with edge-tools: Bleſſed are thoſe that heare the word of God and keepe it. Heb. 15, To day if yee wil heare his voyce, &c. The danger of not keeping the word and bringing forth fruit, is ſet forth, by the ground drinking in the ſhowers; & fruitleſſe, which is neare vntounto curſing. Heb. 6.8. And to this purpoſe marke the fourth thing: How wee may doe that the word may be held of vsus. Wee p. 253must aboue all things keepe our hearts: for they are the veſſels in which the word muſt be ſtored; if the veſſell leak, or be not ſweet, the liquor runneth out, or ſmelleth of the caske: If the heart bee vnbeleeuing, giuen to luſt, couetouſneſſe, voluptuouſneſſe, the word will runne out, or be ſmothred, or peruerted. Therefore Dauid prayeth, Encline my heart to thy teſtimonies, and not to couetouſneſſe: theſe two cannot ſtand together. Secondly, wee muſt labour to ſee how precious the word is. Pſal. 119 103.Ps 119:103Dauid found it more ſweet thē the hony combe, more precious then golde or ſiluer: therefore hee held it ſo conſtantly. I am like a bottle in p. 254the ſmoake; yet I forget not thy commandements.

3Thirdly, wee muſt cry to God, to giuegive vsus that faithfull remembrancer: the which may call things wee knowe to our minde, in the time of our need.Ioh. 14.26John 14:26 It is ſayd whē the Apoſtles receiued the Spirit, then they remembred &c. Without the helpe of Gods ſpirit wee ſhould bee like Agar, ready to die for thirſt, though the fountaine were by vsus. 4Fourthly, vve must lay vppe… the word ſafe; as we coffer iewels: to which three things are neceſſarie. Firſt, muſing & conſidering within our ſelues of it. Luke 2.19, Mary kept all theſe ſayings, and pondred them in her heart. 2Secondly, ſpeaking p. 255of it, Deuter. 6.7, And thou ſhalt reherſe them continually vntounto thy children; not that vve muſt talk lightly, vvith hearts vntuned, but either with hearts prepared, or elſe with a holy purpoſe, to provoke our dull hearts by the words of our mouths: for though words com from the heart, yet they helpe the grace in the heart: as apparel is firſt warmed by the body, afterwards giueth and foſtereth heat in the body: ſuch holy communication will make vsus ready in the knowledge of it. Thirdly, 3one that will hauehave it ſure, muſt not only knowe it, and hauehave it in his memory, for if hee goe no further it vvill putrefie & com to nothing; p. 256but muſt affect it, that vvee may ſay ſo louelove I thy ſtatutes. 2. Theſſ. Becauſe they receiued not the truth in louelove, therefore they did not hould to it. Pſal. 119.122, I reioiced at thy teſtimonies as if I had found great ſpoils.

Doct. Now the things to bee marked are two: Firſt, that all of vsus muſt ſtrengthen our ſelues, by getting the knowledge of Gods word. The ſvvord is not more neceſſary for the ſouldier,Examples. then this for vsus. Thus ChriſtChriſt. plaied his priſes with it in the tēptation, Mat. 4. Iob Iob.23.12, Neither hauehave I departed from the commandements of his lips, and I hauehave eſteemed the words of his mouth, more p. 257then mine appointed food. Pſal. 119.11,Dauid. I hauehave hid thy promiſe in my heart, that I might not offend againſt thee. Such as hauehave enemies, doe not walk but hauing their ſwordes girt to them: wee cannot repell wicked ſuggeſtions, ſtrike downe our own corruptions, without the help of the ſvvord, and knowledge of Gods pure word.

Vſe 1 Which doth firſt let vsus ſee the leudnes of the Papiſts: for firſt as they giuegive vsus a vvicker ſhield, and paper helmet, ſo they giuegive vsus a leaden ſvvord, an vnwritten vvord▪ the vvord of men, as well as of God, the mixture doth marre the metall: but p. 258aboue al, heerin they ſin, that they let not Chriſtians indifferently hauehave the word of God in their mother-tōgue; vſing againſt Chriſtians the like hoſtility that the Philiſtims vſed againſt Iſrael, they tooke away the ſmiths and weapons of Iſrael. And mark it: for, this taking the word from Gods people, is an antichriſtian practice. If a man ſhould tranſport our armour, and ſo diſ-furniſh the Realme, it would not ſerue the ſubiects in time of need, vvee would count him no friend to the State.

Vſe 2 Secondly, it doth conuince Chriſtians that are careleſſe of the word of GOD: or if they hauehave the knowledge of it, p. 259they vſe it as our gentility wear their weapons, to ſhew the gilded pummels and veluet ſcabberds, rather then otherwiſe: ſo the word which is a ſpirituall ſword, many do diſcourſe of it for ostentation, rather then to ward off wick…d ſuggeſtions, or hew downe their owne corruptions with it.

Vſe 3 Laſtly, wee muſt bee exhorted to get the knowledge of the word, and hould it faſt. Pro. 2.1, My ſonne, if thou wilt receiue my words, and hide my commandements vvithin thee, verſe 5, then ſhalt thou vnderſtand the feare of the Lord, & find the knovvledge of God. Let the vvord of God dvvell in you richly in all vviſdome, teaching & p. 260admoniſhing one another, Col. 3.16. Wee ſhould euer hauehave this word in our harts and mouthes: it is no ſmall diſadvantage for a man to be vvithout a vveapon in the midſt of his enemies.

Doct. Secondly, this doth teach vsus, what word it is which the ſpirit of God doth accompany, and make mighty in the conſcience: it is the word of God, Eſay 49. vlt. 2. Cor. 3.8, Hovv ſhall not the miniſtration of the ſpirit be much more glorious? Ier. 23.22. & 29, But if they had ſtood in my coū ſell, and declared my words to my people, then they ſhould hauehave turned them from their euill vvay. And in regard that it is thus accompanied, p. 261it is heer and in Eſay 48.2. Heb. 4.12, called a two edged ſvvord, of ſo great efficacy, that vvee may ſee the Apoſtles, vvho beeing but fiſhermen, yet hauing this vvord in their mouthes, did caſt dovvne all the vviſdome of the vvorld that reſiſted them. And vvee ſee in that Nicene Councel,Euſeb. lib. 10. cap. 3. vvhen all the Doctours could not ſilence an acute Heretick, a ſimple man vnlearned in compariſon, bringing out the ſimple teſtimony of this vvord, did ſubdue him, and convince him, ſo that hee had not ought to anſvver.

Ʋſe 1 Which ſhould teach vsus, as vvee vvould hauehave the ſpirit effectuall vvith vsus, to keepe p. 262to the pure vvord, theſe cleer fountaines of Iſrael; not to affect the depths of humane curioſity: for, the ſpirit blovves not in theſe voices. EueryEvery ſound is not muſick; nor eueryevery ſuch ſermon preaching.

Ʋſe 2 And it ſhevveth people vvhat they ſhould deſire: to heare the vvord of God, by vvhichwhich the ſpirit doth work in them; not to applaud ſtrange fire: vvhichwhich men do through ignorance, vvhichwhich is the mother of admiration; and through indiſcretion, vvhichwhich maketh them they cannot diſcerne betvveene Aarons bells, betvveene the ſiluer Trumpet of the Sanctuary, and ſuch tinkling p. 263Cymbals.

Ob. 1 Fourthly, from tranſlations, obiections are made: Firſt, your Bibles are not ſuch as hauehave infallible truth, but are the labour of men, and erre heer and there: that vvhichwhich is the vvork of man, and ſubiect to error, is not Gods vvord.

Anſ. Anſ. 1. Our Bibles are not ſo infallible as the firſt copies vvere (for in them not onelyonly the matter, but manner of vvriting, the foreign vvas foreign; both infallible) and are ſuch as (for matter) into vvhichwhich may creep ſome errour; and for phraſe of ſpeech, ſome diſſenting from the truth of the originall. Anſ. 2. The vvord p. 264tranſlated, though ſubiect to error, is Gods word, and begetteth, and encreaſeth faith, not ſo farre forth as man through frailty erreth; but as he is aſſiſted through ſpeaking and tranſlating, to write the truth.

The Papiſts ſay, there muſt bee infallibility in God reuealing, and the Church propounding, to begette faith: but this is falſe; for faith commeth by the hearing of the word of God, from the mouth of a particular Miniſter, who by all confeſſion is ſubiect to error. Ob 2 Obiect. But if we erre in ſome things, how can wee beleeue any thing? they may as wel erre in all? Anſ It p. 265cannot be: becauſe as God doth immediately and infallibly aſſiſt them, that they cannot erre at all; ſo wee knowe hee is in ſome meaſure with them, that they cannot altogether erre. Theſe grounds laide, it is eaſie to anſwere. Secondly, If it be obiected, the word you preach and heare, tranſlated and read, is ſubiect to error. Gods word is not ſubiect to error, ergo, the word yee heare and reade is not Gods word. Anſw. The propoſition if generall, it is falſe: but it is particular, & ſo concludes particularly; elſe it is falſe, and the concluſion falſe, Obiect. Ob. 3 A word that may erre cannot beget p. 266faith: your word may. Anſ. Anſ. The firſt is falſe, vnleſſe conceiued with limitation, thus: A word that erreth cannot beget faith, ſo farre forth as it erreth. I thought good not to propound this obiection, becauſe I would not teach men to finde a hole in their Bibles, leſt their corruption ſhould take further holde by it, then their grace would ouer come. Yet the frequent audacious practice of Miniſters, in correcting the tranſlations which walke in our Lands, doth make it neceſſarie, that the truth of this point ſhould for the diligent reader bee vnfolded; who will not take offence p. 267at the weakeneſſe of man, but extoll the power of God; which doth put forth it ſelfe in the midſt of humane fraylties.

Now followeth the ſecond thing, in which the particular ſtrengthning of our ſelues doth ſtand: and that is a matter of fact. The exerciſe of prayer. The former things doo preſent before vsus, men clad in gliſtering furniture, from top to toe: And this doth ſhewe vntounto vsus the muſter of ſuch glorious ſpirituall forces.

In this eighteenth verſe, and the two following, are ſet downe three things concerning prayer. Firſt, the dutie it ſelfe; Pray alwaies, with p. 268all manner of prayer, &c. 2Secondly, the manner, partly from a vertue that muſt accompanie it: and partly from a property of perſeuerance. 3Thirdly, the obiect or parties ſet downe generally in this verſe; particularly in the verſe following. This is the ſumme of the verſe.

The dutie hath his amplification from the generality of it [with all prayer] which is all the kindes of prayer, which are opened, 1. Tim. 2.1, I exhort therefore, &c. Firſt, deprecatiue, or prayers, that aske remooueall of euils. 2. Petitions, or wiſhes, of good things. 3. Interc…ſſion, for others. 4. p. 269Thankeſgiuing. Secondly, the dutie is ſet downe for circumſtance of time [alwaies] which doth not note that wee ſhould bee daily, or vnceſſantly occupied in praier; but that ever and anon, in fit opportunities, we ſhould betake our ſelues to prayer. Wee hauehave elſe-where the ſame manner of phraſe. 1. Theſ. 5.16, Reioyce alwaies, not that wee ſhould bee like Democritus alwaies laughing; but when occaſion is offered, ſhewe that reioycing; as otherwhiles, wee muſt weepe with them that weepe. The like phraſe, 2. Samu…l. 9.7. Mephiboſheth did alwaies eate bread at D…uids table: that is, dayly p. 270at the houres of eating, hee did remaine at the Kings board. Thirdly, in the ſpirit: ſignifying the fountain, whence it muſt ſpring; from our ſpirits, mooued by the ſpirit of God, which is the inditer of prayer. Theſe are opened, as having in them ſome difficulty. Now to returne: 1Firſt, to the generall handling of this 18. verſe. Secondly, to the particular. Prayer is an opening of the heart to God, in making requeſts and offering thankes thorough Chriſt. For the nature of it is nothing but a motion of the ſoule in deſire and thankeſgiuing: called the lifting vp of, or the rearing vp of the ſoule.

p. 2712The vſe of it is not to ſatisfie, or merit. Beggers pay no debts, but confeſſe inſufficiency. Dan. 9.5, It pleadeth all guilty, and vnworthineſs: and how can hee demerit with prayer, that cannot requite ought hee hath receiued? Wee are leſſe then the leaſt of his mercies: as Dauid, Pſalm. 116.12, What ſhall I giuegive the Lord for all his benefits vntounto mee? The vſe of it may bee branched out. In regarde of God: It doth glorifie him, by acknowledging him the father of lights, the fountaine of all good wee hauehave and would hauehave. In regarde of men, the helping of them thorough louelove, by being futers at the p. 272throne of grace for them through Chriſt.

Secondly, in regard of our ſelues, the vſe is manifold: but heere thoſe vſes of prayer are moſt pertinent, which doe reſpect the warfare wee hauehave in hand. Firſt, it doth make vsus winne the day without ſtriking a ſtroake: For it keepeth the Diuell out, that hee cannot hauehave leaue to throwe a dart againſt vsus. Matth. 26.41, Pray that yee enter not into temptation. Luke 21.36, Pray that you may eſcape theſe things, that ſhall come to paſſe, and that you may ſtand before the Sonne of man. 2Secondly, it doth get vsus ſupply of ſtrength, if vvee come to the encounter. For, p. 273Exod. 17.11. Moſes prayer was ſtronger then Iehoſuahs ſword. Pray, and the peace of God ſhall like a watch-tower k…epe your hearts. Looke how Captaines fighting abroad for their Countrey, ſend their Letters, and ſo hauehave men, munition, victuals, mony, &c. So prayer is the meſſenger of a faithfull ſoule, and fetcheth eueryevery thing from God.

3Thirdly, Prayer doth ſtrengthen vsus in faith and hope. For, look as if we commune often, and familiarly with a man, wee hauehave more confidence towardes him: ſo If wee by often prayer, ſpeak with our God, it doth imbolden vsus, and breed more p. 274liberty and confidence towards him, then if we were eſtranged. 44. Prayer getteth all our other armour fitted about vsus; we being not able to buckle it on, further thē our heauenly father doth helpe vsus on with it.

Now for the third thing, 3How the Diuell doth labour to weaken vsus in the performance of this dutie. Ob. 1 Firſt, from this, that prayers doe not alwaies ſpeed, and therefore are in vaine. 2. Cor. 12.8, For this I beſought the Lord thrice; yet hee miſſed of that hee ſought: much more, we in temporal things. Anſ. Anſ. That is not in vaine, which doth n…t alwaies get the thing wee would hauehave: about which wee muſt p. 275learne three things. 1Firſt, that prayer often doth obtaine what wee would: as Moſes, for victory, and had it: Hanna for a ſonne, and had him. 2Secondly, when it doth not obtaine the things themſelues, it gets ſomthing that may be worth our ſeeking: as, though it doth not quite remooue evils, yet it preuaileth ſo farre, as to hauehave mercy mingled with iudgement; our evills aſſwaged. Though wee get not the things wee wiſh, it getteth ſome grace proportionable: as in Paul, 2. Cor. 12. My grace is ſufficient for thee. Thirdly, 3though it get not deliuerance, ad voluntatem, yet p. 276it alwaies procures iſſue ad ſalutem.

Ob. 2 Secondly, from this that praiers are needleſſe. Eſay 65.24, Yea, before they call I vvill anſvver, and vvhileſt …hey ſpeak I vvill heare. And Iohn 16.24. Henceforth you ſhall ask mee nothing. Anſ. Anſ. The later is but a doubt from the phraſe of ſpeech: for, asking there is queſtioning, as they had done before; vvhichwhich they ſhould not need to doo vvhen they had the ſpirit to lead them into all truth: for the other it follovveth not, God is ready to forgiue vsus, therfore we need not aske: for although it is not needful to ſtirre vp mercy in him vvho is the bovvels p. 277of mercy, or to informe him vvho is the ſearcher of hearts, yet they are neceſſary as meanes vvhichwhich God vvill hauehave vſed, that vvee may receiue the things vvhichwhich hee of free mercy giueth. Gen. 25 21, Iſaac knevv he ſhould hauehave ſeed before, yet he prayed. Elias knevv, and had told Ahab, God would certainly giuegive raine: yet both prayed, and they are meanes to prepare vsus holily to enioy the things receiued. The creature is ſanctified by prayer: for things receiued by prayer encreaſe our louelove to God, our thankefulnes. Pſal. 116, What ſhal I render vntounto the Lord, for all his benefites: maketh vsus ready to part p. 278with them for Gods glory.

Ob. 3 Thirdly, from our vnworthineſſe. God heareth not ſinners. Iohn 9.31. And alſo if I regard wickedneſſe, the Lord will not heare mee. Anſw. Anſ. There are repenting and vnrepenting ſinners: the later kinde of ſinners, nay, their very prayers are an abhominatiō, when they louelove to liue in ſome ſin, and hate to bee reformed. The other God heareth.

Ob. 4 Fourthly, God heareth not ſuch as doubt of his mercy. Iam. 1.5. Anſ. Anſ. There is a raigning vnbeleefe; and there is a doubting, and vnbeliefe which is a weakneſſe left in the Saints, for their exerciſe. The firſt is in heathens p. 279and vnbeleeuers: the later, which is a doubting which is in a ſoule that would be rid of it, and prayer by faith fights againſt it, doth not hinder vsus from being heard. Marke 9.22, But if thou canſt doe any thing help vsus. Mat. 14.31, Oh thou of little faith, wherefore didſt thou doubt?

Ob. 5 Fiftly, From our long aſking and not receiuing. It is in vaine for him to pray that aſketh and receiueth not. Anſ. Anſ. Firſt, we muſt examine whether our continuing in ſom luſt, doe not hinder the effect of our prayer. Iames 4.3, Yee aske and hauehave not, becauſe ye aske amiſſe. 2Wee muſt knowe that God p. 280doth deferre vsus, to try how we will perſeuere in prayer; as a friend when hee meaneth to doe this or that, doth detract it at the firſt, to ſee if the other will importune him. 3Thirdly, that we may knowe the worth of things, and hauehave our ioy doubled in receiuing them. 4Fourthly, It is a token God will giuegive vsus more aboundantly, the longer hee doth holde vsus in requeſt: the wider one openeth any thing, it is a token vvee meane to put the more in. It is not in vaine therefore to aske, though wee be not preſently anſwered; ſeeing God doth on ſo good occaſions, delay vsus in our ſuits. And p. 281let vsus be ſure of this, that he that bottleth vp our teares, files vp our prayers, putting them on record before him. Mal. 3.16, Then ſpake they that feared the Lord, eueryevery one to his neighbour, & the Lord harkened and heard it, and a booke of remembrance was written before him, for them that feared the Lord, and that thought vponupon his name. Ob. 6 Sixtly, the Diuell by tempting vsus to ſinne, and diſtempering of vsus in the courſe of prayer. 1. Pet. 3.7, Likewiſe, yee husbands dwell with your wiues, as men of knowledge, giving honour vntounto the woman, as vntounto the weaker veſſell, euen as they which are heirs p. 282together of the grace of life, that your prayers be not interrupted. For, when the conſcience is defiled, wee are ſo pricked in the foote, that we cannot goe to God in prayer; and are not able comfortably to diſcharge it: wee either neglect them, or profane Gods name, in ruſhing vponupon them: we muſt therefore take heede of ſin, as wee would with comfort return to prayers. But here is a queſtion. Queſt. I hauehave beene ouertaken with infirmitie, the time of prayer draweth on, what ſhall I doe? Anſw. Anſ. Firſt, thou muſt not neglect it, for this is to heap one ſinne vponupon another. Mat. 5.24, Leaue there thine offering p. 283before the Altar, and goe thy way, firſt be reconciled to thy brother, and then come and offer thy gift. 2Secondly, thou muſt not when thou haſt offended God ruſh boldly on him. Exod. 33.10, They worſhipped eueryevery man a farre off, in the door of his tent: but Num. 12.14. There is a worthy example, If a mans parent ſhould be ſo offended, as to ſpet on him; durſt hee appeare before him for ſeauen dayes? And ſhall wee bee ſo bolde, hauing offended the father of ſpirits, preſently to come into his ſight? 3In the third place, a man muſt gather himſelfe together, & let his heart ſmite him in p. 284that hee hath done, the rather to think what ſtreights hee hath brought himſelfe vntounto, either in neglecting his dutie, or profaning the name of his God. If the partie bee at hand (as the man and wife) let there bee mutuall confeſſion; if otherwiſe, let there be a purpoſe of it: and hauing this purpoſe, and being in any meaſure touched, though nothing ſo well as wee wiſh, and were meet; wee may come to God, and he will accept vsus, and heale vsus. 2. Chron. 33.19, And his prayer, and how God was intreated of him, &c. Seauenthly, Ob. 7 The Diuell will labour to preuent vsus, and breake vsus off in p. 285this dutie, by diſtractions; this thing, and that, calling vsus away, by difficulties in the while of prayer: ſuch miſts of darkneſſe, ſuch ſwarmes of wandering idle thoghts, cōming before our mindes, that wee are much diſcomforted. Anſw. Anſ. Wee muſt be reſolute againſt diſtractions. Firſt ſeeeke the kingdom of God, &c. Mat. 6.33. If wee promiſe at this or that houre, to meet a man when the Clock ſmiteth, whoſoeuer wee are with, wee craue pardon; wee are to goe. Make not more bolde with God then you would with man. For the ſecond we muſt enquire whether letting looſe our hearts all day, doe not p. 286cauſe this vnfitneſs at night: and if it be ſo, we muſt help the matter with watchfulneſſe. 2Secondly, wee muſt knowe that the Saints hauehave felt both theſe things, darkneſſe, and wandrings. For there is a double wandering of the minde: one is of careleſneſſe and contempt, ſuch as is in many in the Church, that pray, and their mindes are a wool-gathering; they ſay Amen, but know not to what. There is another wandering of the minde, which is through infirmity: it being felt, is grieuous to vsus, though we cannot ouercome it. 3Thirdly, this is a rule, We muſt not ceaſe to doe any commandment p. 287becauſe of our imperfection in dooing it. And to ſtrengthen vsus eueryevery vvay, Let vsus come to the fourth conſideration, how to ſtrengthen our ſelues, that we may cōſtantly cary forth this duty: 1Firſt, to conſider that this is a commandemēt, and that neceſſity doth lie vponupon vsus. 2Secondly, to conſider the promiſe of God, Ask and yee ſhall hauehave, ſeek, &c. 3Thirdly, to muſe often on the ſtile of God. Pſal. 65.2, Hee is a God that heareth praier: looke the vvhole Pſalme. If Princes will not loſe any part of their Royall Title, God vvill maintaine his.

Fourthly, to conſider, it is our ſelues that gaine by p. 288praier: and if we lay it down, wee ſhall hauehave the loſſe of it. Iob 35.7, If thou be righteous, what giueſt thou vntounto him, &c? Yea, we muſt be ſo far from beeing offended at Gods not anſwering at our want of comfort and liberty, that wee muſt hould euen this, ſuch a prerogatiue as wee are vnworthy of. 1. Chron. 22.14, What am I or my people that we ſhould offer thus? what are we that wee ſhould ſpeake to God, or hauehave acceſſe to the higheſt Maieſty?

5Fiftly, to conſider againſt all wants, that wee are accepted, according to that vvee hauehave when there is a ready minde, 2. Cor. 8.12. Hee p. 289ſpares vsus as a father doth his children, Mal. 3.17. They will heare with delight the liſping and ſtāmering voice of their children: yea, becauſe the ſoule is ſicke, the ſeruice is twice welcome. If a ſicke childe reach vsus vp a thing, wee count it more then to ſend another of laborious arrands.

6Laſtly, from all wants and diſcouragements, labour to ſee that thou canſt not pray, if God by his ſpirit help thee not: the more thou comeſt to bee poore in ſpirit, the more freedom and ſtrength thou ſhalt hauehave in performing thy duty.

Now thus we ſee in generall, that Chriſtians muſt by p. 290this exerciſe of prayer ſtrengthen themſelues. Doct. EueryEvery where wee hauehave precepts, Call on mee in the time of trouble, &c. Pſal. 50.15. And precedents: Dauid, Aſa, Iehoſaphat, Hezechiah, when the armies of the Heathen did aſſaile them, by prayer preuailed againſt them. This is the refuge of the Saints in all troubles. The Name of the Lord is a tower of defence, Pſal. 18.10. This is that iuſt mans practice, Pſal. 32. the whole Pſalme.

Vſe. Which doth rebuke ſuch Chriſtians as vſe not themſelues to prayer. It is with vsus as in the time of Eſay. 60.7, And there is none that calleth vponupon thy name, neither p. 291that ſtirreth vp himſelfe to take hould on thee. And as with the Diſciples, Iohn 16.24, Hitherto hauehave yee asked nothing in my Name. We hauehave all things ſo caſt vponupon vsus, that wee vſe not prayer: but take heed; for the Lord will draw back his hand, and rather ſtrip you that are his owne of all, then leeſe his honour. Hoſ. 5, I will go and returne to my place, till they acknowledge their fault, and ſeeke mee: in their affliction they will ſeeke mee diligently. If wee will not ſeek him, hee will make vsus cry after him: therfore do not (whatſoeuer condition you are of) ſhift it off. Wiues thinke the husband muſt doo it: but his p. 292neglect will not diſcharge thy duty. Seruants thinke if their maſters vſe none, they are boūd to none. Why ſhould we need motiues to this? 1If we might bee familiarly admitted to the Kings preſence, vvee would eaſily accept it: in faithfull praier thou maiſt commune with God. Again, 2how worthy are we to miſſe good things, that will not open our mouths for them? Spare to ſpeak… (vvee ſay) and ſpare to ſpeed. When GOD biddeth vsus aske and hauehave, hovv vnthankfull and vnvvorthy vvretches are vvee, that neglect ſuch kindneſſe, and vvill not prooue him that is ſo gracious? 3Againe, there is no duty ſo acceptable p. 293to God: for that prayer is to grace, as povvning is to ſvveete ſpices; it maketh grace, as faith, reuerence, pouerty of ſpirit, thankfulnes, &c. caſt a fragrant ſmell, as vvhichwhich (indeed) is nothing but the chafing of them.

Secondly, vvee ſee, Doct. that day by day, when it ſhall bee most fitting our condition and occaſion, wee muſt returne to this duty, Pray alvvaies. That vvee are ſaid to doo continually, vvhichwhich vvee are ſaid to doo at fit times daily, as Numb. 28, That vvas a continuall ſacrifice vvhichwhich vvas daily offred, morning and euening only. And that we are daily to take vp this exerciſe, it appeareth by Dauid, Pſ. 55. p. 29417, Euening and morning and noone, vvill I pray and make a noiſe, and hee ſhall heare my voice. Dan. 6.10, He kneeled vponupon his knees three times a day, and praid and praiſed his God, as hee had done aforetimes. Secondly, 2by Chriſts inſtruction, vvho vvould hauehave vsus begge eueryevery day the things that belong to this temporall life: 1much more to the ſpirituall. And by many reaſons, as firſt our decay of grace vvhen it is not renevved, or ſundry vvants and nevv appearances of euil vvhichwhich daily ſhevv themſelues, before not diſcouered, vvhichwhich muſt bee ſupplied by praier; as the decay daily of bodily ſtrēgth p. 295by ſuſtentation. Secondly, 2the daily malice of Satan againſt vsus. Thirdly, 3the benefit of daily prayer, it is as a hedge to vsus. When we hauehave brought our ſelues to this cuſtome (it beeing vvith the ſoule as vvith the body) it vvill not goe quietly vvithout that to vvhichwhich it is accuſtomed.

Vſe. Firſt therefore from the right vnderſtanding this phraſe, vve ſee it doth not enioyne vsus thoſe canonicall hovvers: for beſides that their inſtitution vvas not knovven in the Apoſtles time, this precept tieth all Chriſtians; vvhereas their hovvers of praier bind their clergie onelyonly, vvho of office p. 296are to pray, and there diſcourſe that way, would hauehave theſe things marked; that wee doe not deny that the Church hath liberty to appoin… houres, with caution of edification. 1But the firſt erre in this, that they make lawes for all times, of ſome example, which particular men did freely vponupon ſome occaſion extraordinay. 22. That they multiply their foria's, and houres abundantly, aboue that the Church of God can attend vntounto, yea contrary to Gods inſtitution; who hath, that we might keepe his worſhippe on the Sabbath, giuen vsus ſix dayes. 33. That they make them publike prayers of the Chur. p. 297which are performed by the Clergie; wheras the Clergie are not the Church, but the miniſters with the people to whom it is miniſtred.

Vſe 2 Secondly, this doth conuince many, who think that time loſt that is deuoted to prayer, who thinke it is enough to pray at Church; as if Gods publike ſeruice did iuſtle forth the priuate. Many, who by fittes ſometime will pray, leauing off another while. Many, who though they pray in euening with their houſes, yet in the morning eueryevery man muſt bee for him ſelfe, and God for them all: but wee muſt pray alwaies, euening and morning, day by p. 298day; it is moſt requiſite that wee Chriſtians may offer vp a continuall ſpirituall ſacrifice to our God, though every one cannot in the like meaſure performe theſe duties: for the circumſtances of callings, and conditions of liues, do make them differ.

Doct. 3. In the ſpirit. Which doth teach vsus, that the inward man of our hearts, must chiefly be occupied in prayer. In all our ſeruice, wee ſhould ſay, as Ro. 1.9. That we ſerue God in our ſpirites, but eſpeciallie in prayer; it being not the warbling of words, but the yearning, and panting of the heart after God, and the things of our peace. Such was Chriſts prayer, Heb. 5.7, which in the dayes p. 299of his fleſh did offer vp praiers, and ſtrong cries vntounto him, &c. From his ſoule they came: for they were offred vp with lowd cries, and many tears. And the ardent deſire, is the thing which God heareth, though there be no voyce annexed; as appeareth in Moſes, Exod. 14:15, Why cryeſt thou vntounto me? 2. The prayer outward of the lippes, without the requeſt of the heart, is abhominable in his ſight. Ma…. 15.8, Curſed is hee that draweth neere with his lips, but his heart is farre from mee. The ſpirit is the riſe of true prayer: if it proceed not thence, it is an empty ring which God regardeth not. And p. 300this maketh prayer laborious, becauſe the ſpirit is to trauaile in it: and the Saints in this regarde, can endure better to heare an houre, then pray a quarter; whereas the world, they think the out warde repeating of words with a generall intention, to ſuffice. This Popery is naturall, they cry for praying, rather then preaching. Vſe. Reprehenſion. It doth ſerue to conuince ſuch prayers as are nothing but vain babbling, & wordes without ſpirit: as with many, the minde is running on twenty things, while the bodie boweth to prayer. Yea, it doth check the indeuotion, and want of ſpirit, that doth creep vponupon p. 301vsus, that are the Lords. And let vsus take heed: for a powerleſſe prayer, if it come not from meer feebleneſs, which is accompanied with an abiectneſſe of heart, but as it doth the moſt times from a ſpirit of ſloath ioyned with preſumption; If we from theſe grounds ſhuffle vp our prayers without pow…r & life, God wil certainely puniſh our profaning his name, with letting vsus fall into ſome ſinne, which ſhall awaken vsus with ſmart enough.

Vſe 2 Inſtruction. Secondly, this doth teach vsus that we muſt ſtirre vp our ſpirits in the action of praier, vſe contention, & ſhake off ſuch chilneſſe, as wil run through vsus, crying to him p. 302that is the quickning ſpirit, not being quiet till wee get ſome warmth into our ſpirites: and theſe bee the winged prayers, that flie beyond all the viſible heauens; theſe bee the prayers of ſmoake, in which the Church aſcendeth to God, out of this world, a barren wilderneſſe.

Doct. Fourthly, watching therunto. Whence marke, that as vvee muſt pray, ſo vvee muſt vſe watchfulneſſe for furtherance of prayer: Not that wee ſhould ſit vp late, as in Nocturnes; or wake before day, as in morning Mattens: But vvee muſt all day long hauehave a wakening ſoule, that carrieth the dutie p. 303of prayer in remēbrance. Watch & pray, Mat. 26.41. Col. 4.2, Continue in praier, and watch in the ſame with thankeſgiuing. 1. Pet. 4.7, The end of all things is at hand, be yee therefore ſober and watching in prayer. Where we may ſee, it is the mindes waking, which is principally meant, though this wil keep the bodie frō drowſineſſe, in performing the exerciſe. The primitiue Chriſtians, this is recorded of them; that they did eate their meate, as remembring they were to call on God, by the night ſeaſon. More particularly, there muſt be watchfulneſſe brfore prayer. 2. In it. 3. After it. Now our watchfulneſſe p. 304before, ſtands in preuenting the impedimēts, in marking that in the courſe of the day, which may fit vsus for prayer. Firſt, this watchfulnes will make a man ſo caſt, and make ſuch riddance of buſineſſe, that he may not hauehave hinderāces when he ſhall goe to his dutie. God prefixeth a Memē to before the Sabbath; teaching that if one doe not lift vp his minde to it, and in the ſix dayes diſpatch his buſineſſe, hee cannot keepe it when it commeth: ſo there is a mindfulneſſe to be had of him that will not this way be encombred with diſtractions. Secondly, Wee muſt watchfully keepe our p. 305ſelues from ſinne: Let him that calleth on the name of Lord, depart from iniquitie. For if we be in the day time indulgent to our luſts, it will be a dampe to our prayers: and when wee yeeld to ſinne, it is a token our Watch is downe; vve think not of prayer. For if wee meant to make ſuite to a man at night, wee would be watchfull in the day, not to loſe his fauour, by giuing him offence, leſt hee ſhould refuſe vsus in our requeſt. 2. We muſt obſerue our wants in the day time; as, how prone we are to runne into worldly mindedneſſe, in wrath, in voluptuouſnes, in fooliſh and vnfruitfull ſpeaking, and therefore, p. 306what need wee hauehave to cry, Lord, keepe thou the door of our lips. Again, we muſt labour, as to hauehave a ſenſe of wants, ſo to hauehave a feeling of the good things God giueth, of the euils hee keepeth from vsus: for vvithout the one wee cannot bee poore in ſpirit, nor beg vnfainedly; without the other wee cannot be truely thankfull, and offer vp our praiſe hartily.

Now we muſt watch in praier against indeuotion and wandrings, &c. So Eſay complaineth 64.7, And there is none that calleth on thy Name, neither that ſtirreth vp himſelfe to take hould on thee. After praier wee muſt marke, p. 307how God hath anſwered vsus in this or that wee hauehave entreated. Pſal. 5.3, Early in the morning will direct my praier vntounto thee, and vvill wait, ſtand as in a watch-tower, and ſee how the Lord will deale with mee, and remember mee in my requeſts. Pſal. 130.5, I hauehave waited on the Lord, my ſoule hath waited, and I hauehave truſted in his word, ver. 6.7.

Vſe 1 Reprehen∣ſion. This doctrine checketh many; ſuch, as when their Watch hath beene downe, ruſh vponupon praier, euen from pots to praier: when they hauehave ſupped & giuen thanks, though they hauehave let their hearts looſe, eat, drunke without fear, ſobriety, profaned their p. 308mouthes with light vnfruitfull ſpeech, yet then before parting of friends, call for a praier. But though they may after a feaſt go to praier, who eat and drinke before the Lord, as Hannah, 1▪ Sam. 1. after ſhee had exceeded with a double portion, went and praied deuoutly; yet you that hauehave let fal your Watch in feaſting, you profane Gods Name when you call for a praier: and many are ſo farre from remembring themſelues all day, that they cannot keep their eyes open while they are a-praying; they are ſo affected, as if it would caſt them into an ague to bee kept awhile in praier. This want of watchfulnes p. 309is a cōmon euill, and doth vsus great hurt. This maketh vsus ſuch poore Orators, that when we come to God, wee are barren of praiſe and requeſt, becauſe we doe not obſerue in the day matter for this purpoſe: this, though we knowe it not, doth make vsus complaine of ſuch miſts, rouing thoughts, indiſpoſition, becauſe wee walke all day long forgetfull. If one ſhould eat codlings, gooſeberries, peaſe, would you wonder if at night hee were wrung in his belly? would you not bid him mend his diet if hee meant to ſee it otherwiſe? ſo, when wee let our hearts looſe all day, feed vponupon earthly vanity, how p. 310ſhould they bee heauenly-minded on a ſudden, vvhen bed-time calleth on vsus to praier?

Vſe 2 Exhortati∣on. Let vsus ſtir vp our ſelues to keepe this watch, that wee may ſee, and walke in the ſtrength of our praiers. If one be to make an oration in the ſchooles, hee will not venture ex tempore: how much more ſhould wee meditate on the orations wee are to make before the Lord? So if we ſhould deuiſe any thing by way of petition, would wee not wait how it is receiued? what is ſaid to it? would we giuegive vp our petition, and careleſly depart, never thinking on it? how much more ſhould we wait to ſee what will becom p. 311of our requeſts to GOD?

With perſeuerance. Doct. VVhence marke, that wee muſt hold out in our daily courſe of praier. VVhat if God delay, we muſt not giuegive in, but like Iacob, not let God goe till hee giueth vsus the bleſſing; and like thoſe remembrancers of Sion in Eſay, giuegive him no reſt till hee accompliſh our deſire. This, our Sauiour by two parables calleth vsus vntounto; one, of a friend importuning his friend in the night, Luke 11.5.6.7.8. another, of a widow dealing with the vnrighteous Iudge Luke 18.2.3.4.5. This perſeuerance is a thing ſo louely, that therefore God doth delay, to ſee how we vvill be p. 312inſtant, and importunate vvith him. For he doth not ſeeme to reiect prayers that hee doth not heare, & grant them,: nay, as ſeed which is the longeſt couered riſeth the firſt with moſt increaſe: ſo doe thoſe prayers which God ſeemeth to bury in forgetfulnes a long time, if we perſeuere, they ſhall ſpring out vvith the greateſt bleſſing. Vſe. Inſtruction VVherefore vvee muſt ſtirre vp our ſelues, ſtrengthning our feeble knees, erecting our fainting hearts, we muſt not let delay beate vsus out. Shall we ſtint God, preſently to heare vsus? Let hypocrites ſay, Eſay 58, VVee hauehave faſted, and thou regardeſt not. Are we better then p. 313Paul vvho praied thrice, yet vvas glad to reſt in this, that Gods grace vvas ſufficient? better then thoſe that hauehave ſaid, Hovv long? HaueHave not vve, vvhen God hath called and knocked, often neglected to anſvver? Let vsus conſider theſe things: and though God ſeem to turne a deafe eare tovvards vsus, let vsus continue our praiers with patience.

Finis.

End of the text · Paul Baynes, The Spiritual Armor (1620)