Section 1. Of the Excellencie of Mans Nature, aboue all Creatures.

IT is a most certaine truth (auerred by the common consent of all Writers,) that the Nature of Man, of a selfe instinct from a­boue, is wholly propensed vnto a desire of knowledge: A matter not in controuersie; yet by the Philosophers of former times ar­gued, to manifest thereby the excellencie of mans Nature, though in an other both sense, and phrase; referring the same by priuiledge of a speciall difference, to a preheminenced soueraigntie in Man, ouer all Creatures through the benefite of Reason: making him therein equall to the Angels; but in a more singuler eminencie farre surpassing all Creatures; and so by consequent, their Lord and Ruler. As this is most true, and of all confessed accordingly; so yet are we fur­ther [Page 2] to search out a more speciall meaning thereof. God sayd in Genesis: Let vs make Man in our Image, according to Gen. 1. 26. our likenesse. It seemeth by these wordes, that God had a purpose to make Man a most singuler Creature, when he first entred into counsell as it were, with his owne Wisedome, to create him his Superintendent ouer all his other Creatures; and therefore saw in his wisedome, how necessarie it was for him to adorne this souereigne Creature with endowments of qualities fitting the charge of so large, and potent dominion. S. Paul well vnderstanding the same, in his Epistle to the Ephesians, by those two wordes of Gods Image, and Likenesse, in Man, implieth the whole perfection of mans Nature by two wordes also, saying; Man after God, is created in Ephes. 4. 24. Righteousnesse and true Holinesse. It is not enough therefore for vs to know onely the creation of this our Nature to be heauenly, and so in a kind of preheminence most eminent by the power of Reason; but wee must in like manner accordingly endeauour to aduance it vnto the qualitie of the perfection thereof, assigned by God, in Truth, Wisedome, and Innocencie: for without these three theological Vertues, this Image of God in vs, (our Nature through the pollution of sinne, beeing wholy in a man­ner blemished and defaced) cannot be sayd to haue been truly instructed into a sufficient knowledge of that per­fection, which is thereby signified, and must be obtai­ned of vs, if wee will be like to him our maker.

Section 2. Of Mans Naturall knowledge, perfected by a true feare of God through Prayer.

KNowledge then, not instituted in the feare of God, is a fruitlesse and idle Knowledge; yea, altogeather preiudicial to the health of mans soule; not onely defacing vtter­ly the beautie of that supernaturall hea­uenly Image in vs, (for it is said, The feare Prouer. 1. 7. [Page 3] of the Lord, is the beginning of Wisedome. A good vnderstan­ding Psal. 111. 10. haue all they that doe thereafter.) So, as a Soule deuoyde of a godly Feare, is meerely ignoraunt of a godly Know­ledge; as being altogeather without a good Vnderstanding which is not, where true Wisedome hath not first laide the foundation, to build vp true Obedience vnto the Word of God, which teacheth the same. Now, for as much as, Euery good, and perfect guift, is from aboue, comming from the Iam. 1. 17. Father of light: and that no guift either for vse, or excel­lencie is, or may be compared to the feare of GOD, (which produceth in vs that sanctified Wisedome, com­prehended in the Prophetiall, & Apostolicall writings.) And seeing further, that neither this, nor any other good Guift can be had of vs, but by such meanes as Christ him selfe hath set downe in these wordes: Aske, and it shall be giuen you; Seeke, and you shall finde; Knocke, & it shall Math 7. 7. Luke 11. 9. be opened vnto you: pr [...]ceptiuely arguing, to perswade the necessarie vse, & profitable fruit of Prayer; which is the end at which it aymeth: (the vse in these words, 1. Aske, 2. Seeke, 3. Knocke: the fruite in these other words▪ first, it shall be giuen you; secondly, yee shall finde; thirdly, it shall be opened vnto you.) Wee are to vse frequent and earnest Prayer vnto God, who first, Giueth that we aske: second­ly, Openeth, when wee knocke: and thirdly, maketh vs to Finde, what wee seeke for, with him, and in him through Christ: For Christianitie, (that is, the true profession of Christ, from which denomination, wee are tearmed Protestants,) doth not consist in an idle bare acknow­ledgment of that name, but in the manifesting of that holy, and sanctified Image of God in vs, by working the will of him, who to that end hath sanctified vs vnto a spirituall, obedience in all humilitie, by the inspiration of his most blessed spirit.

Section 3. Of Prayers conformitie, vnto the will of God.

ANd not onely must wee Aske, Seeke, and Knocke; that is, Pray feruently, and make earnest Suppications to God for all thinges, whether spirituall, or temporall, whereof he shall be pleased to minister vnto vs at our need: But how, and in what manner, we are to present our selues in Prayer before his Throane of grace, this feare of God doth instruct, & teach vs: For we must not Aske, nor Seeke, by Prayer, what our selues doe fancie, and best like of; but in all our Prayers, wee are to referre our selues to Gods good Will, shewing thereby that wee are desirous wholy to depende vpon him for any his goodnesses, which him selfe shall thinke fitte out of his mercie to vouchsafe vs; especially in thinges temporall, which euermore in all our Petitions vnto God, are confined within the limits of the condi­tionall, if. As S. Iames teacheth: If the Lord will: or▪ If Iames 4. 15. wee liue, wee will doe this, or that. In this manner also spake S. Paul: If the Lordwill, I will come vnto you. And2. Cor 4. 19 besides, we must haue this speciall care, that our Prayers be grounded vpon a strong Fayth, (for wee must Aske in fayth, and wauer not) because it shall be done vnto vs,Iames. [...] 6. Mar. 11. 24 if we beleeue, that we shall haue that which we desire by Prayer, Whereby it is onely required that wee haue a Fayth; but it must be such a Fayth, as is also warranted by the word of God, and no other. This seemeth to be confirmed by that saying of Christ in S. Iohn: If yee abide in mee, and my wordes abide in you, (that is, if yee beIohn. 15. 7. rooted in mee by Fayth, instructed out of the word of God,) aske what you will, and it shall be done to you; viz. so that in asking, yee follow that word of God which yee verily beleeue, as hauing fully taken hold of it, by a sure [Page 5] and steadfast Fayth: For, A wauering minded man, is vn­stable Iames 1. 8. in all his wayes: that is, doubting both of the Will, and Power of God, in helping them that call vpon him: and also of his Word and Promises, which are Yea, and Amen.

Section 4. Of Prayer to be made in Christ his name onely.

HErevnto let vs adde in expresse words, the Profes­sion of his Name, by which wee are assured to ob­teine what w [...]e pray for. Therefore, as God is onely to be called vpon by vs in Prayer, because he is both Omnipotent, that hee is able to helpe: and All­knowing, that he vnderstandeth our cause, that it needeth his helpe: also, exceedingly Good and Gracious, that hee is willing to succour and relieue our wantes: Againe, of that incomprehensible Infinitenesse of Nature, com­prehending all places in it selfe, that our Prayers any where without exception of distance; and at all times, may easily ascend vp vnto him: Lastly, because hee Vnderstandeth much better then our selues, what thinges wee haue need of; and those also, how, when, and how farre, to our good, and his glory, are to be administred vnto vs. As I say, God for these causes in speciall, is onely to be inuocated vpon; so for the better furthe­ring of our Inuocations, & Prayers, and the proceeding in them with good successe, wee must in the strength of a well grounded Fayth, supported by the blessed and powerfull Name of Christ; euen in his Name only, call vpon God in our Prayers, beseeching him for his sake, and not otherwise, to heare vs.

Section 5. Inuocation of Sainctes, derogatiue to a Christian Fayth.

FOr that distinction of the Schoole men in which they associat an Inuocation of Sainctes with God, by a dif­ferent phrase, is friuoulous, idle, and impiously opposite to the trueth of Gods Word; and so most abhominable. They say, That as our Prayers may be graunted by God himselfe, in that sense they are to be made vnto him onely, and immediatly; because (say they) those good thinges which are chiefly and princi­pally to be asked, God alone doth giue: otherwise, when they are to be granted at the intreatie of an other, we are to craue therein by Prayer, the fauour of Sainctes to in­terceed for vs, that God at their request, would be plea­sed to heare our Prayers: And for this cause, wee Pray vnto God, Haue mercy, or Giue vs: But in our Sainct-Inuo­cation, wee say, Pray for vs. These their distinction, as I haue said, is friuolous, and greatly derogating from the truth of Gods word, which hath constituted Christ ou [...] Intercessor onely, in these words. It is Christ, who is at the Roma. 8. 34. right hand of God, and maketh request also for vs. And againe our onely Mediator, in these words. There is one God, and 1. Timo. 2. 5. one Mediator betweene God & man; which is the man Christ Iesus. What need we then the vaine & fruitlesse Intercession of Saincts? Christ himselfe being the onely Redee­mer and reconciler of Man vnto God; who both wil­leth vs to pray in his Name, and also doth promise the ayde and furtheraunce of his interceading fauour for the obtevning our requestes without difficultie, saying: Yee shall aske in my Name, and I say vnto you, that I will pray Iohn 16. 26. vnto the Father for you.

Section 6. Adoration of Sainctes, of like nature, and blasphemous.

BY these places of Scripture, it may euidently ap­peare, that all Intercession of Sainctes, is absolutely ex­cluded, and so in consequence Inuocation to them, is meerely vaine, needlesse, and blasphemous. To in­force further Argument by way of consutation thereof were to mooue here among vs an vnnecessarie doubt of a most vndoubted and generally recei [...]ed trueth▪ For if Inuocation of Sainctes be to be allowed, Adoration also may by the selfe same reason take place in our Religion; which yet is refuted by the scripture in Esay, where God speaketh of himselfe thus: There is none other God besides [...]say 45 21 22. mee, a iust God, and a Sauiour: there is none besides mee; for [...] am God and there is none other: Therefore, him onely must wee feare, him onely must wee serue, and cl [...]au [...] vnto, as it isDeut. 6. 13. 10. 20. commanded in Deuteronomie; and so testified by Christ, when he repelled the Diuels temptation, saying: Auoyde Satan, for it is written, Thou shalt worship the Lord thy God and Math 4. 10 him onely shalt thou serue. And this was that Testimonie of Iesus, which the Angel in the Apocalyps sayd he had, whenReue. 19. 10. he would not be worshipped.

Section 7. Of preparing the Minde vnto Prayer, by a foresight of a two-fold respect: the first of Ne­cessitie, the second of Comlynes.

HItherto haue wee treated of the desire of Know­ledge in Man, to be instituted, instructed, and reli­giously taught by a true feare of God▪ which is the very Fountaine of heauenly Wisedome, vnto all pietie and holinesse of life, obtained specially by a faythfull inuocating and calling vpon God fo [...] it, by Prayer, in the name of Christ onely. Now then it may seeme not impertinent, to treat in the next place, of the kindes, and most comfortable effectes wrought by the true and faythfull Prayers of the Godly, as haue been [Page 8] manifested in the Scriptures. But first I shall premit in this discourse a two-fould respect to be had of man in his Prayer, as I find it allowed of good Writers, and a matter of good consequence for the instructing our knowledge, by way of Preparatiue vnto Prayer: There­fore before we come to make our suplications before God, and offer vp vnto him the Calues of our Lippes. Hosea. 14▪ 3. Which in the Epistle to the Hebrewes is called, The fruite of Hebr. 13. 15. the Lips, euen to confesse his name by prayer; we are first heedfully to consider, whether for Necessitie, or Comlines sake wee pray: for these are the two-fould respectes, which I mentioned before, and doe here vnderstande necessarily worthy to be had in chiefe regard of man in Prayer.

Section. 8. Of Necessitie for Sprituall graces.

IF by Necessitie wee are compelled to pray, wee doe it either for spirituall thinges, or for temporall, or both. In this kind of prayer, wee are to desire of God to bee instructed by him in the way of Godlinesse, and true Religion, as Dauid sayeth. Open my eyes to see the wonders of thy Law. Againe, (verse 32.) Enlarge my heart to run the way of thy Commandements: againe, (verse 33.) Teach mee O Psa. 119. 18. Lord the way of thy Statutes: againe, (verse 34.) Giue mee vnderstanding: (verse 35.) And Direct mee in the path of thy Cammaundementes: Also, (verse 66) Teach mee good iudgment and knowledge. I say in these, & such like manner of speeches, may we call vnto the Lord, & for that cause, aske at his hands the direction of his holy Spirit, which leadeth his children into all the truth, and sheweth both to whom to pray, and how to pray: For, It is the spirit which maketh request for the Sainctes, according to the will of Rom. 8. 27. God. In that former manner of Necessarie praying vnto God, which is meerely for spirtuall graces to be mini­stred vnto vs, the care of our Soules health is specially minifested.

Section 9. Of Necessitie for Corporall benefites.

NOw in that other Necessitie of inuocating vpon God, which is for Corporall things to be likewise affoorded vs from him, a religious care of our Bodyes welfare out of a Christian deuotion, is also to be chiefly expressed. In this forme of Prayer, we aske of God what is meete to be giuen vs by him, for the sustenance of our earthy, and corruptible life, which otherwise cannot be relieued and maintained; as Food, and Cloathing, whether in sicknesse, or in health. And this is to be craued conditionally, so as these may haue a speciall reference to the performaunce of Christian due­ties towardes one another; that Gods glory thereby may the better be aduanced, euen in these his Tempora­rie benefits, which we must necessarily acknowledge to proceed from his meere, and solie free Bountie: and so vpon this acknowledgment wee are with that Samaritan Leaper, to fall downe at Gods feete, most humbly giuing him Luke 17. 16. thankes, and with a loude voyce, to prayse him for the same.

Section 10. Of Comlynesse in Praying vnto God, as proper to him in chiefe.

THE second respect to be heedfully considered of vs, is a kind of Decorum, or Comlinesse in Prayer; and it dependeth v [...]on the former of Necessitie: And as that, before mentioned, and declared; so this also, hath a two-fold distinct note for difference: The one is proper to God▪ that hee giue vs not, What our selues would haue, to se [...]ue our priuat inordinate lustes and appetites; but, What a true God may, and ought well and seemely to bestow vpon vs: For it is meete and seemely, that hee beeing our God indeed, and none other besides him, who requireth at our handes the sacrificing of our [Page 10] Lippes at all times of our need, taking it for a holy ser­uice done vnto him, and so warranting the effect of our Prayers by a Promise annexed thereto in these wordes. Call vpon mee in the day of trouble, so shall I deliuer thee, and thou shalt glorifie mee. I say it is a Decorum in God to grantPsal 50. 15. vs those thinges onely, which himselfe knoweth best beseeming his nature to graunt, both for our good, and the glory of his blessed name. Therefore heere we must vnderstand, that all Prayers which are either Leawde, Vniust, Presumptuous, Idle, Vnprofitable, Hurtfull, Curious, Superstitious, or any manner of way Vngodly, or Fantasti­cally conceited, are vtterly excluded and reiected, as sin­full Prayers, procuring the wrath of God for our punish­ment in the day of vengeance.

Section 11. Of Comlinesse in Praying, to be respected of Man, by a reference to the former.

THE other Decorum, or Comlinesse of Prayer, is be­longing to those that doe pray, and is of them Carefully to be heeded, as hauing a speciall reference to that former: For it teacheth vs two thinges; First, to aske What may chiefly and principally declare and set foorth Gods glorie: Then next, not otherwise to pray, then as wee are prepared in minde, Humbly to submit our selues vnto the Will of God; and so in the name of Christ, to re­commende our Prayers vnto him. To the confirming of these assertions for our instruction, make both that Prayer which Christ himselfe taught his Disciples, say­ing: Pray after this manner. &c. and so is as a Paterne outMatt. 6. 9. of which all godly Prayers must be exemplified: And also Christes owne Act praying vpon the Mount of Oliues, where in his great Agonie, being perplexed with horror of his Passion then neere at hand, he Praied thus: Father, if thou wilt, take this Cuppe from mee: Neuerthelesse, not Luke 22. 42. my will, but thine be done.

Section 12. Of appropriating our Prayers, to the Nature and Qualitie of that wee pray for, whether by the groninges of the Spirit inwardly▪ or outwardly by the Mouthes vtterance.

TO this purpose I thinke it very meete, and conso­nant to this Argument, that the Readers hereof, before they pray, doe addresse themselues with a consideration of the diuerse kindes of Prayers; that so they may the more aptly Appropriate their pray­ers vnto God. For all Prayers are not of one Nature, and Qualitie; which being not well knowne, and accor­dingly vsed, causeth many ignoraunt people to abuse Gods goodnesse in the effecting their desires. The gene­rall name of Prayer, though the same in shew; yet by reason of the matter, and manner, (which is not one and the same alwayes in all Prayers,) doth sort sundry ap­pellations after a distinct and different sense and vnder­standing. Out of that to the Rom. 8. 26. The Spirit also Rom. 8. 26. helpeth our infirmities; for wee know not what to pray as wee ought: But the Spirit it selfe maketh request for vs with sighes that may not be expressed. This may be gathered concer­ning Prayer, that there is a kind of Praying vnto God inwardly onely conceiued and secretly offred vp to God in the Spirit by sighes and grones, not onely in wordes, as generally is vsed to be vttered by the mouth.

Section 13. Of the sundry Names and Appellations of Prayer.

HEreupon are those distinct Names and Appella­cions of Prayer which wee read of; for some sig­nifie Adoration, Depreoation, & Supplication; which may in some speciall sort be appropriated to that inward conceiued manner of Prayer. Some againe are for Ʋowes and Intercessions for others, which commonly [Page 12] require the Mouthes vtterance. For Ʋowes, as is sayd in Numbers, and Deutromie; Whosoeuer voweth a Ʋow vnto the Numb 30. 3 De [...]t. 23. 21, 22, 23. Lord, &c. shall doe according to all that proceedeth out of his mouth▪ For Intercessions, saith S. Iames. 5. 16. Pray one for an other; for the Prayer of a righteous man, auayleth much, if it be feruent. Both which kinds of Prayer, S. Paul may seeme to meane, where he saith: I exhort, that first of all, Supplica­tions, 1. Timo. 2. 1. Prayers, Intercessions, and giuing of Thankes, be made for all men. To these are adioyned in two other distinct names, Inuocation and a most humble Subiection, when in our Prayers to God wee prostrate our selues as it were at the feete of God.

Section 14. Ofreducing those sundry Names of Prayer, vnto two onely, comprehending fully the Nature of Prayer.

ALl which kindes of Praying, howsoeuer of Wri­ters differenced by seuerall Names, may bee re­duced into two distinguishing Names, of Request, and Thankesgiuing, and so haue reference to one and the selfe-same end; instructing vs in a manner how wee should prepare our selues before wee Pray, and also during the whole time of Praying; and so they doe all com­municate with the definition of Prayer, which is sayd to be the Affection of the Soule aff [...]icted and distressed through wantes whatsoeuer, most humbly imploring the helpe of God in Fayth, whether by Wordes, o [...] by Sighes, or Groninges; as I sayd before. In which definiti­on, is comprehended a document aswell for the outward gesture of our Bodyes, as for the inward affection of the Soule. And the example of Christ himselfe admonisheth vs thereof in the 2 [...]. of Matth. ver. 39. where hee fell on his Mat. 26. 39. Mar. 14. 35. Luk 22. 41. face and prayed. In the 14 of Marke 35. where hee fell downe on the ground and prayed. In the 22. of Luke 41. where hee kneeled downe and prayed. The words also of the Tempter▪ in the 4. of Matth. 9. doe purport the same in sense, whenMath. 4. 9. he said to Christ, If thou wilt fall downe and worship mee.

Section 15. Outward Gesture to be conioyned with the Mouths vtterance, for argument of the inward deuotion.

FOr in doing that holy Worship to God, which wee ought to performe in singlenes of Heart, wee are to conioyne with the worde▪ of our Mouth, vttering the Heartes conceipt, the earnest representation of the outward Gesture, for a testimonie of ou [...] inward deuotion in Prayer; so-that God being honoured by vs both in the externall Action, and also in the inward Affection; hee may haue our Bodies, as Temples, wholly consecrated to his worship to dwell in th [...]m. This may be argued out of S. Paul (1. Corin. 6 19) where he sayth: Know yee not that 1. Cor. 6. 19. your Bodyes are the Temple of the holy Ghost? concluding there with these words; Therefore glorifie God in your Body, 1. Cor. 6. 20. and in your Spirit, for they are Gods. I graunt this is not in­ferred o [...] S. Paul as specially to be applyed vnto a Pre­cept for our behauiour in time of Prayer; but is rather in opposition to carnall Lust; shewing thereby the abuse of Christian libertie, which consisteth wholy in a pure seruing of God both with the Body, and the Soule. An imputation thereof charged vpon the Corinthians, and in their person, may be to vs a commandement to auoyde the like. Neuerthelesse, for as much as no man must thinke himselfe a fitte Instrument for the glorifying of Gods name at any time, who in his Prayers also made vnto him, doth not at all times so compose the Gesture of his Body, as that it may appeare to be euen then Consecra­ted of purpose to expresse a single and pure deuotion of the Heart: I say, the Application of the said Text, to the for­mer matter in argument, may seeme, though not direct, yet not amisse alleaged, to auerre and conclude the affir­matiue thereof.

Section 16. Outward gesture (as before) to be vsed, argued by Testimonies, and Examples.

FOr if our Bodyes be the very Temples of the holy Ghost, as Paul sayth, and hee also be pleased to haue vs talke with him, which by Prayer must necessarily be per­formed: Is it not a pla [...]e trueth, that wee are to ad­dresse those sayd Temples so, as that they may be holie and sanctified places for his Holines to delight in, and to talke with vs there? For God is sayd, Not to dwell in Temples made with hands, because he being of a Spirituall nature, is to haue at our handes a seruice agreeable to that Na­ture, which is meerely spirituall, and can not be exhibited of any, that commeth vnto Prayer with a Body pollu­ted with sinne. Daniel, the man greatly beloued, so cal­led by the Angell of God, after hee had Turned his face Daniel. 9. 3. vnto the Lord God, sought by Prayer and Supplications, with fasting in Sackcloth, and Ashes. This example of Daniel sheweth, that their is an outward reuerent gesture to bee vsed of gods Children in prayer, the more effectually to expresse the motion of the Spirit, Inwardly stirred vn­to a godly deuotion, for the crauing God▪ his gra­cious and mercifull kindnesse, speedely to releeue our miseries. Yet must wee further know, that Daniell did not vse this kinde of externall habit in his common and ordinarie Prayers which hee made to God th [...]ise a day in his house; for the wordes of the Text are: That, Hee Kneeled vpon his knees three times a day, and prayed and praysed Dani. 6. 10. his God. Heere onely Kneeling was the outward gesture in Prayers ordinarie and vsuall: Therefore by way of note, let it be vnderstood, that in Prayers of a rare Argu­ment, a rare and most vehement expression of gesture, such as this was, must necessarily be vsed.

Section 17. A Transition to a Treatise of the Fruict and Profite of zealous and deuout Prayers.

I Thinke this alreadie spoken of this poynt, touching A decent, and reuerent gesturing our Bodyes in the time of our praying to God, sufficient; and it may seeme also to an intelligent Reader, not impertinent to the Argument of this Booke, if hee consider the true end of Prayers; which is to worke the Will of God in his good time; to effect our Desires, and the more earnestly to incite, and stirre vp the Godly to these kindes of feruent and heartie prayers, wherein the bodies gesture acting (as it were) the mindes affection, argueth an apperance of a greater zeale; I shall here set downe the Fruite and profite, that hath redownded to men, by their Godly and zealous prayers; a matter promised in the former part of this my Treatise. GOD our Creator, & most grati­ous Lord, as hee made vs of nothing, for his glory, who was all in all, & aboue all; so yet hath he been pleased from time, to time, to bee gloryfied by man whom he hath made and to that end hath instituted, and ordeyned meanes, by which that kind of holy seruice may be per­formed of his Children: And to encourage them to the same, hath manifested by his diuine working power, that hee is well pleased therewith. For diuers, and won­derfull effectes hath hee wrought, at the earnest, and heartie prayers, of such as haue called vpon him, in the fayth of a pure conscience sanctified thereunto. And veryly such an Inuocation, & calling vpon God, whe­ther in the Spirit by Sighes; or by wordes, expressing the Soules deuocion, through a most setled fayth, grounded in the word of God is much auaileable, hauing the war­rant of Gods promise both in the old, & new Testament.

Section 18. The effectes of such Prayers argued by testimonies of Scripture.

I Saiah in the person of God, sayth; Thou shalt call, and Isay. [...]8 9. the Lord shall answere: Thou shalt cry, and he shall say, heere I am. Nay, to make vs the more forward in Prayer, hee bringeth in God offering his mercifull assistance at all times ready, and at hand, yea, before wee doe ask it, saying: Yea, before they cal, I wil answere; & whiles they speake, Isay. 65. 24. I will heare. Of this God his present Willingnesse to helpe without exception, doth Christ assure vs in his name, thus. What soeuer yee shall aske the father in my name, hee will Iohn 16. 23. giue it you. And to remoue from out our mindes all scru­pulous doubtfulnesse, Christ himselfe immediatly vp­on the former wordes sayth: I will pray vnto the Father Iohn 16. 26. for you, And in deed this is that Angell in the Apocalips vnto whom, Standing before the Alter, hauing a Goulden Reue. 8. 3. Censure, much Odours were giuen, that he should offer with the Prayers of all Sainctes, vpon the goulden Alter, which is before the Throne; For hee is the Sacrifice, the Prince and so the onely Meanes, by whom wee may bouldly appeare before the face of God, at all times of our neede. How then can wee not be very willing to call vnto our God, when wee are most assured of good successe in Prayer, by promise from him, who is all truth, and the sure Rocke of our defence.

Section 19. Argued by Examples out of the Scripture in the old Testament.

TO prooue vnto vs the certaine Effect of faythfull Prayers, the Scripture alleadgeth Examples most plentifully; of which, let vs consider respectiue­ly for our instruction: For what soeuer is written, is written for our learning, that wee vnderstanding it to [Page 17] be so, and also beleeuing, should be secured of feare, and the rather imboldned through Hope, to the confirming of our Fayth in the practise of Praying. Fayth is sayd,Hebr. 11. 1. to be the ground of thinges hoped for. To begin with Exam­amples of the old Testament; Wee read in Genesis 20. 17. Gen. 20. 17.

1. Abraham for Abimelech his wiues Wombe to be opened.

That when the Lord had shut vp the Wombe of the house of Abimelech, that they could not conceiue, because of Sarah Abra­hams wife: Vpon Abrahams Prayer vnto God for Abi­melech, God was pleased to heale Abimelech, and his Wife, and his May de seruantes, and they bare Children.

2. Isake for his wife Rebekah.

And Isake prayed vnto the Lord for his Wife Rebekah, because Gene. 25. 21. she was barren; And the Text sayth, That the Lord was in­treated of him, and Rebekah his wife conceiued.

3. Iacob for his deliuerance from Esau.

Iacob likewise being in feare of his brother Esau, prayed a­gainst him, to be deliuered from his hands. And accordinglyGene. 32. 11. did God worke the heart of Esau, that hee Ranne to meete his brother Iacob, and imbraced him, and fell on his necke, and Gene. 33. 4. kissed him: So was Esau reconciled to his brother Jacob, by Prayer, that Jacob parted from Esau without danger, which before hee feared, in the 32 chapter, expressed in these wordes; For I feare him, least hee (that is Esau) come and smite mee, and the Mother vpon the Children. Gen. 32. 11.

4. Moses for Pharaoh.

But see how low God can be willing to descend to the Prayers of his Seruants; that euen at their intreatie, and for their sakes, hee is content to shew fauour and pittie, to the vngodly his very Enemies. It is written, that Mo­ses at Pharaos request, Prayed foure seuerall times, against foure seuerall Plagues, and preuayled for him with God; as is manifested in Exodus: For in the 8 chap. vers. 13. 1 Moses cryed vnto the Lord concerning Frogges, and the Frogges Exod. 8. 13. 3 [...]. die And it followeth there: Moses went out from Pharaoh, and Prayed vnto the Lord, and according to the saying of Moses, [Page 18] the swarmes of Flies die, parted from Pharaoh, and his Ser­uantes▪ 2 &c. Againe in the 9. chap. of Exod. Moses went out Exod. 9. 33. of the Citie from Pharaoh, and spread his hands to the Lord, and the Thunder and Hayle ceased. Fourthly, in the 10. of Exod. 3 Moses went out from Pharaoh, and Prayed vnto the Lord; Exod 10 18. 19. and the Lord with a mightie strong Winde; tooke away the Gras­hoppers: 4 Yet, (sayth the Text,) Pharaoh hardoned his heart. Where by way of note, it may appeare, that let God shew neuer so many, and strange wonders, by which he instructeth Man of his powerfull Maiestie, and after a sort, leadeth him thereby to some knowledge of the same; yet doe they nothing at all preuaile, but where God out of his gracious goodnesse, openeth the eyes of the Heart, in Fayth to see and vnderstand the same.

Section 20. An Obiection against Moses Prayer made for Pharaoh God his enemie, answered.

IT may be asked, Why Moses, who was made Pha­raohs Exod. 7. 1. God, (as the Text speaketh, Exod. 7. 1.) That is, had power and authoritie from God to execute those his iudgmentes vpon him, would notwithstanding, Pray for him? And why God would hearken to Moses, Praying for such a one, who sought vnto God by Moses for feare, because hee now felt those grieuous Plagues, and did dread him; and so not for loue of his Name, to doe worship vnto it? Let vs heere for our instruction know, that in corporall thinges, which are concerning this life onely, God many times is pleased to heare the Prayers of his Children, for the Vngodly and Repro­bate, and in them is glorified, and greatly magnified; though the Wicked, hauing feared & senselesse Hearts, can haue no feeling of the same, but to their greater con­d [...]mnation.

Section 21. The Allegation of Examples in the former said matter continued, out of the old Testament.

1. Moses appeaseth God his wrath, kindled for the golden Calfe.

TO goe forward in Examples: When God had threat­ned to consume his people in the Wildernesse, for their Molten Calfe, which they caused Aaron to make in Moses absence, to offer burnt Offerings vnto it: Moses by Prayer, turned away Gods wrath, so as Hee Exod. 3. 14. changed his minde from the Euill which hee threatned to doe vnto his people.

2. Moses for the Israelites against the Pestilence.

And againe, in Numbers 14. when God would haue smitten them with Pestilence, for Murmuring against Mo­ses; neuer-thelesse hee preuayled, in so-much as God sayth there, I haue forgiuen it, according to thy request. Num. 14. 20

3. Samuell for the Israelites against the Philistims.

In the first Booke of Samuell, the 7. 8. The Children of Israell were afraide of the Philistims, who came vp against them in Mizpeh, & said to Samuell, Cease not to cry vnto the 1. Sam. 7. 8, 9 Lord our God for vs, that hee may saue vs out of the handes of the Philistims. (vers. 9.) And Samuell cryed to the Lord for Israel, and the Lord heard him: For in the 10. vers. The Philistims by Thunder from Heauen were scattered, and slaine before Israel.

4. Hannah conceiueth by her Prayer.

Behold also euen this Samuell, (who here was Inter­cessor by Prayer vnto God for Israel, against the Phili­stims,) was himselfe by Prayer in like manner obtayned of the Lord: For his Mother Hannah the Wife of Eikanah the Leuite, was barren, and could not conceiue; But, I 1. Sam. [...]. 27 Prayed for this Child (sayth Hannah,) and the Lord hath gi­uen mee my desire, which I asked of him.

5. Manoah for a second apparition of the Angell.

Manoah the Father of Samson, after the Angell of God Iudg. 13. 3. had told his Wife (who was barren,) that shee should con­ceiue, [Page 20] and beare a Sonne: Which shee did, and it was Sam­son, (vers. 24) Beeing desirous to vnderstand further theIudg. 13. vers. 24, 7. 9. will of God, touching the ordering of the Child, when hee is borne, (vers. 7.) thereby to shew his willing and readie minde to obey Gods will, in the bringing him vp; Prayed vnto the Lord for the second apparition of the An­gell, to that purpose (vers. 9.) And the Scripture sayd, that God heard the voyce of Manoah, and the Angell of God came againe vnto the Wife, and talked also with Manoah in the matter. vers. 13.

Section 22. 1. Iosua heard, for the standing of the Sunne. &c.

SEe further, how God doth as it were imbrace the desires of his Children & Seruants, whom he is wil­ling to make knowne vnto the World that hee lo­ueth: For euen hee subiecteth to their commaunds, the supernall powers of the Heauens, and those two great Luminaries of the Firmament. As when Iosua fought the Battaile of the Lord against the fiue Kings of the Amorites; and had spoken to the Lord in that day, when they, and their people were ouercome, and sayd; Sunne stand thou in Gibeon, and thou Moone in the vally of Iosu. 10. 12. 13. Aialon. The same very time, God heard Iosuah his re­quest, And the Sunne aboad, and the Moone stood still, vntill the people auenged them selues vpon their Enemies. vers. 13.

2. Samuell reduceth the people of Israel to an acknow­ledgment of their sinne, for asking a King.

Also, Samuell (when hee was to reduce the people of Israel into a true acknowledgment of their sinne, which before they did not confesse) called vnto the Lord, and the Lord sent Thunder and Raine, the same day, to testifie against their wickednesse in asking a King. And then they fea­red, and sayd; Wee haue sinned in asking a King, besides all1 Sam. 12. 18 [Page 21] our other sinnes.

3. Eliah for Raine and Fire from Heauen.

Eliah the Prophet said to Ahab, the King of Israel, that there should be no Deaw, or Raine, but according to his1. King. 17. 1 Luke 4. 25. Iam. 5. 17. word; which was for Three yeares and sixe months, as both S. Luke, and S. Iames accomptes the time; who doth at­tribute the same to his earnest Prayer, by which hee did both shut and open the Heauens, that it Rained, and Rained not, but as the Prophet should declare it by God his Reuelation.

And as hee thus preuayled with God by Prayer, for Raine and Waters: so likewise hee calleth downe Fire from 2. King. 1. 10 Heauen, to deuower the Captaine, and his fiftie men; which were sent to him from Azariah the King of Israel. So potent & so wonderfully mighty is the Spirit of God, in the Prayers of the Faythfull, that it obtaineth for them, euen execution of Gods Iudgments against the wicked.

No maruell then, if when the glory of God was more specially to be reuealed, and made knowne, against Ido­latrie, the sayd Prophet preuayled with his God by Prayer for Fire from Heauen, which consumed the burnt Offering; to shew, that hee was the onely God: for when the people saw it, they fell on their faces, and said, The Lord is God, the Lord is God: In whose power the Ele­ments, and all thinges else, were to be commaunded by him, for Man, and against Man.

This already spoken, argueth manifestly a mightie power that the Word of God hath, being vttered from out of the mouth of his Children, against the wicked, both to threaten, and also to execute Gods Iudgments, for it neuer returns in vaine.

Section 23. Eliah restored the Widdow of Sereptas Sonne to life.

NEither only in Iudgements is he a God for his Saincts sake; but also in Mercie, and Kindnesse, doth he shew [Page 22] himselfe a louing Father vnto such, as at their intreaties, hee is pleased to make knowne his bountie, and graci­ous fauour. See then how miraculously the same Tishbit Prophet wrought, by Prayer, for the Widdow of Zareph­thas Sonne,; who falling sicke, and dying, whilst hee so­iourned1. king. 17. 9. there with the Widdow according to Gods ap­poyntment; (for, hee had commaunded the Widdow to susteine him there,) was by his Prayer restored to life: For, The Lord heard the voyce of Eliah, and the Soule of the Child 1. king. 17. 22 came into him againe, and hee reuiued. Note in this, an ex­traordinarie, and supererogating virtue and efficacie of true Prayer, when it is blessed of God. And as this was a speciall matter, as well for the tryall of the Widdowes Fayth and trust in God, who before had manifested his powerfull prouidence in her Meale; so also for the se­curing the Prophet of that feare, and doubt, which hee seemed otherwise to haue had, least the killing of the Widdowes Sonne, as the Prophet speaketh, during his soiourning there, might haue occasioned a contempt of Gods Ministers in his person, and so in consequent a slaunder to his holy Name.

Section 24. Eliah his example in this case, is not for imitation.

AS I say, this was most speciall, for the causes al­leaged; so are wee not to make it an example for imitation, as by it presuming to attempt the like by our Prayers vnto God. For the Prophets in these former dayes, both Denounced Gods Iudgements, and also Wrought strange and supernaturall Wonders in the sight of the world, vpon warrantise of special Reuelations from himselfe; which now are not vsuall and common; nay, in a manner taken away; for as much as wee need them not, hauing his owne written Word, in which hee hath been pleased to reueale his will vnto vs; by it onely to [Page 23] informe, and instruct our ordinarie Petitions vpon all occasions. And besides, To restore from death vnto life, is a worke of omnipotencie, infinitely, and immediatly potent; which onely belongeth to God, who first Brea­thed life into man, to make him a liuing Soule. So Christ by his Word, (when hee cryed with a loude voyce, Lazarus Iohn. 11. 39. 43. 44. come foorth,) raysed him from death, after hee had lyen in the Graue foure dayes.

Likewise, when hee but sayd to Iairus Daughter be­ing dead, Mayde, I say to thee, arise; straight way shee arose, Mark. 5. 41. and walked: which she could not haue done, vnlesse shee had receiued life, that was then cleane extinguished in her: And therefore S. Luke distinctly sayth, that Her Spirit came to her, and shee rose straight-way, and Christ com­maunded Luk 8. 55. to giue her meate.

The restoring of these vnto life by Christ, was an Im­mediate Power, & Vertue from himselfe, arguing meere­ly his Diuine Nature, farre aboue the reason, & strength of any facultie in Man; and therefore not propounded to Man for imitation, farther then God shall warrant it, by some secret motion of the Spirit, mediating the working of it, and vpon speciall occasion of glorifying his name thereby: For this is the end in chiefe, for which such a Miracle so extraordinarie, and wonderfull, is wrought; as Christ himselfe witnesseth to Martha La­zarus Sister, when shee sayd to Christ: Lord▪ hee stinketh Iohn 11. 39. already, for hee hath been dead foure dayees. In which words, Christ noting her incredulitie, sayd vnto her: Sayd I not vnto thee, that if thou didst beleeue, thou shouldst see the glory vers. 40. of God; that is, a Miracle, by which the name of God was to be glorified; more plainely expressed in the foresaid wordes mentioned, Christ speaking thus: This Sicknesse Iohn 11. 4. is not vnto death, but for the glory of God, that the Sonne of God might be glorified thereby; which accordingly was mani­fested: for, Many Iewes (vpon the raising of Lazarus fromIohn 12. 11. the dead,) beleeued in Jesus.

Section 25. How to interpret imitation of Man, in this case of restoring to life.

HEere, least any in opposition to my former Alle­gations shall say, that some likewise in the Scrip­tures, are remembred to haue restored the dead vnto life; and so this Miracle, though onely and solely properly belonging to God, yet may also be vnto Man for imitation: I thinke good, before I proceed fur­ther in this Argument, to insert a note by way of admo­nition to the simple sort, not well instructed in the same; to witte, That where they read in the Booke of God, of any, being once dead, restored againe to life, in appa­rance by man, they doe there obserue the mediate work­ing of that effect, in Prayers of the Faythfull; to diffe­rence it from that of Christes immediatly working power vpon Lazarus, and Iairus Daughter before decla­red. And likewise that they take heed, they doe not at­tribute any virtue to the worke of Prayer, (whensoeuer in that miraculous manner blessed of God,) as if of the worthinesse of the person, his Prayer tooke that virtue and sorce, to giue life: But let the Reader be rather con­sideratly aduised to know, that for as much as all Gods Promises for obtayning any thing at his handes, are in Iesus Christ his name accomplished, and by him onely made good vnto vs, Yea, and Amen: Wee doe therefore depend wholy vpon him in Fayth; by him, as the onely meanes to haue accesse vnto God. For this our Lord Christ Iesus, hath made by his reconciling Passion; and now by his gracious Intercession, doth make that Throne of God his Father, which is ful of Maiestie, to be a Throne of Mercie, of louing Kindnesse, and of much Pittie, vnto his Adopted Children in Christ, who cry day­lyRom. 8. 15. vnto him in the spirit, Abba Father.

Section 26. Herein, and in all other like cases, Fayth in Christ, imboldneth and secureth vpon occasion.

LET vs then goe boldly vnto the Throne of Grace that wee may receiue Mercie, and find Grace, to helpe in the time of Heb. 4. 16. need, as the Apostle to the Hebrews, doth admonish vs: yea, as the sayd Apostle speaketh more ex­pressely: Let vs draw neere with a true heart, in assurance of Heb. 10. 22. Fayth, by the blood of Iesus; (which is alwayes fresh andvers. 19. liuely, to clense and quicken our heartes from an euill Conscience,) Wee may be bold to enter into the Holy place, by a new and liuing way: which hee, who is our High Priest, ouer 20 the house of God, hath prepared for vs: In this manner, Hauing 21 our heartes established in Fayth, and secured with Hope, by the Spirit. Which testifieth vnto vs, that Iesus Christ is our 22 Head, Guide, and Conductor vnto God, wee shall not need to faint, or dispaire, beeing thus freed from all feare of confusion and shame; but rather haue boldnesse, and entraunce with confidence at all times, to addresse our Prayers vnto God by Christ; who of himselfe hath sayd, This is my beloued Sonne, in whom I am well pleased. ThisMath. 3. 17. therefore is hee, by whom we must present our selues vnto God in whom we must supplicate, and make our Prayers vnto him: And lastly, for whose sake wee must hope to be heard, and to obteine our requestes at his hands.

Section 27. So Peter healeth Aeneas of the Palsie, and also raiseth Tabitha of Ioppa from death.

OF this doth S. Peter, who knew it to be most true, well assure vs, when hee sayd to Aeneas of Lydda, a man sicke of the Palsie, and bedred eight yeares: Aeneas, I [...]s [...]sm [...]keth thee whole, arise; and Act 9. 34. take vp thy Bedde: and hee arose immediatly.

Againe, when the sayd Peter raysed a certaine Disci­ple [Page 26] woman of Ioppa, named Tabitha, from death to life, (for the Text sayth, Shee was sicke, and died:) Was it notAct. 9. 37. done by Prayer out of a strong Fayth grounded vpon Gods Promises Christ, which is no other, then that mediating working, of mee before remembred; as is to be obserued in the wordes of the Text: For, Peter kneeled downe, and prayed. To whom kneeled hee, and to whomAct. 9. 40. did hee pray? Was it not to God? And why? To be heard of him speaking thus in his name; Tabitha, arise. What followed? Shee opened her eyes, and when she saw Peter, shee sate vp. This was the end for which hee kneeled and prayed.

Section 28. A true and godly construction of this Miracle, for instruction sake.

AND yet, let vs not thinke, that this Woman was thus restored to life, for her owne sake: But here a more principall and true end is to be ac­knowledged, euen the Glory of God. And there­fore the holy Ghost noteth, that when Peter had Giuen Act. 9. 41. her the hand to lift her vp, Hee called the Sainctes, and Wid­dowes, to restore her aliue vnto them. That they seeing this done, by Peters Prayers, (in this Miracle blessed of God,) might make it a good occasion of strengthening their Fayth in him, whom they saw iust cause, rightly to prayse and glorifie, for the same.

Section 29. Elisha for the Pitcher of Oyle, of the wife to one of the Sonnes of the Prophets, and restoreth the Shunamites Sonne to life.

TO proceede in this memorable, and most comfor­table Historie of effectuall Prayers, working by Fayth, in the feruencie of the Spirit, the very true and onely Author thereof; who both instructeth our [Page 27] Spirit how it should Pray, & aff [...]aunceth our Conscien­ces by the Promises of God in the holy Scriptures, vnto a steadfast Hope; giuing vs boldnesse to appeare before the Throne of Gods Maiestie, in Christes name, as hath been declared: For, None commeth to the Father, but by him. I say, to relate further of the wonderfull effects wrought by the Prayers of the Seruants of God. Elisha, now made a Prophet in the roome of Elijah, his Maister, by Gods ap­poyntment; and hauing his sayd Maisters Spirit doubled 1. Kin. 19. 16 vpon him, as himselfe required, wrought in the strength of the same Spirit, wonderfull effectes, agreeable to that,2. King. 2. 9. which his Maister had done before; both for the con­dition of the persons, and manner of doing, and is worth the noting: For, as Elijah before had done for the Wid­dow of Zareptas as touching her Cruse of Oyle, not to be [...] Kin. 17. 14 spent and wasted, according to the Word of the Lord, by him spoken: So in like sort did Elisha, by the same Word, deale with one of the Wiues of the Sonnes of the Prophets, and a Widdow also: For her Pitcher of Oyle, 2. King. 4. vers. 5. 6. which was onely remayning to her in Goodes at home, out of which she powred foorth and filled Many Vessels, as the Prophet had sayd. Againe, as Elijah the Maister obteyned by Prayer at Gods hand, life; for the said Wid­dow of Zareptas Sonne, being dead: So Elisha the Disci­ple, as it were in imitation of his Maister, vsing most earnest and feruent Prayer vnto God, was pleased at that instant, to make him his powerfull instrument, to re­store the Shunamites Sonne to life; which before by the2. Kin. 4. 3 [...]. same meanes, shee had receiued from the Lord, in her barrennesse.

Section 30. The exteriour Gesture of these Prophets and Apo­stles, in the time of working their Miracles, obserued.

BVt in the exteriour Habite and Gesture that these Prophets exercised in time of Prayer, to declare their feruencie, for the effecting the sayd Miracle, is also [Page 28] matter for a fit obseruation to be appre [...]ended of all, in specialitie, who beare the word of God, and are distribu­ters of the spirituall life.

Behold then, how El [...]ah stretched himselfe vpon the Child 1 kin. 17. 21. three times, and called vpon the Lord.

Also, Elisha lay vpon the Child, and put his mouth to the 2. king. 4. 34. Childs mouth, &c. And againe, Spread himselfe vpon him.

And S. Paule in the Actes of the Apostles. At Troas, where he was to raise a young man, named Eutychus, vn­toAct 20. 9. 10 life, who, as Paule was long pr [...]ach [...]g, was ouer­come with sl [...]epe, and fell downe from a third lo [...], and so taken vp dead: is said there, to haue layd himselfe v [...]pon him, and to em [...]race him. And in this [...]aner it p [...]a [...]eo God to reuiue E [...]ychus, by Paules ministery, for the glorifying of his owne name, in the▪ sight of the Disciple▪ [...]ere assembled at Paules Preaching before the breaking of Bread, ac­cording to Chrstes institution.

Likewise Actes 9. 40. 41. in Peters Action of re [...]i­ [...]ing Tabitha before spoken of, may be obserued a vehe­ment motion of his Spirit, out of a sanctified [...]are he had, by it to manifest the glory of God in the time of his Prayer, for her life: to wit, his Kneeling downe, and tur­ning Act. 9. 40. 41. himselfe to the Body: his giuing her the hand, and lifting her vp▪ &c.

It is to very good purpose, that the holy Ghost is pleased, to specifie after this particuler manner, the Out­ward g [...]sture of the Sainctes, conioyned with the Inward affection in Praying; for that they are induced, by a secret motion of the Spirit, to aske, and desire also to obtaine at Gods handes.

Section 31. The imitation of these, and such like, belong on [...]ly to the Godly, and faythfull.

VVEe must be aduertised hereby, that the Imitation hereof is m [...]erely appropriated to the Children of God o ely; who onely haue true Fayth, [Page 29] which doth alwayes accompany true & zealous praiers, and so doe worke these miraculouse eff [...]ctes, yea, or any of other nature, & qualitie, as God thinketh fi [...] and expedient for vs, & for his glo [...]ie▪ and in such time also as himselfe in his heauenly wisdome, knoweth mee [...] to bee graunted. And to this sence m [...]st all our int [...]rper­tations be referred, for vse made, of all Scripture places, mentioning the virtue, and eff [...]ct of true Prayer, work­ing by Fayth; without which, no such matter can pos­sibly bee wrought, as appeareth in the answeare o [...] Christ vnto his Discipl [...] ▪ who could not cast th [...] Diuell out of a certaine mans Sonne that was Luna [...]icke, and had sayd vnto Iesus a part, (who had now healed him▪) Why could wee not cast him out? It was answered them,Mat. 17. 19. verse. [...]0. Because of your vnb [...]liefe. And therefore Christ telleth them hereupon a [...] it followeth in that verse, that If they haue faith as much as a graine of M [...]star [...] [...] and say to this Mo [...]ntaine, [...]emooue henc [...] [...] place, it shall remooue and nothing shall bee impossible vnto you. Or as SaintLuk. 17. 5. Luke otherwise repo [...]te [...] [...] [...]hen the Apostl [...]s sayd vnto the Lord. Increase o [...]r sayth, t [...]e Lord sayd▪ verse. 6. If yee had sayth so much, as [...] t [...] [...] of a Mustard-seed [...], and should say to this Mulberie Tree▪ pl [...]ck [...] thy selfe [...] by th [...] Roote, and plant thy selfe in the Sea, it shall [...]uen obey you; [...]or [...]e hath spoken it, who telleth th [...]m [...]n Saint, Iohn. 14. [...] Hee that beleeueth in mee the workes that I doe, the same▪ [...]ll hee doe also. The truth of which saying, was f [...]l [...]y [...] [...]ested in his Apostles▪ who in like manner d [...]d w [...]ke the workes of Christ, which hee had done before.

Section 32. Miracles wrought by the Apostles through fayth.

THE particulers for the proofe of this Allegation, are many, and of great varietie: yet may it seame a needlesse discourse to particularize the sundry confirmations of the Miracles manifested in the [Page 30] practise of the Apostles, and Sainctes of God: I say, needlesse; for that the holy Ghost, whose testimonie is of the greatest validitie to euict the trueth of this matter, and to confirme our Consciences in the same, hath in ge­nerallAct. 5. 12. wordes auouched it, in the 5. chap. of the Actes of Apostles, where, vpon the discouerie of Ananias and Sapphira his wiues hypocrisie, rebuked by Peter, and the punishment; which was a sodaine death presently follo­wing: great feare occasioned thereby on all the Church, it is sayd: That, By the handes of the Apostles, were many Signes & Wonders shewed among▪ the people. What these Signes and Wonders were, the holy Ghost, out of his heauenly Wisedome, hath also been pleased to specifie there in the 16. ver. saying: There came also a multitude out of the Cities round about vnto Ierusalem, bringing sicke folkes, & them which were vexed with vncleane spirits; who w [...]re all healed.

Section 33. Peter, and Stephen, and Paul, worke Miracles through the power of God, by Fayth.

ANd that wee may not doubt of the Persons agents in these Miracles, the name of Peter, is there men­tioned,Act. 5. 15. for it is said, They brought the sicke into the Streetes, & laide them on Beddes & Couches, that at the least way, the Shadow of Peter, when hee came by, might shadow some of them.

And in the 6. chap. it is also written of Stephen, that hee,Act. 6. 8. Beeing full of Fayth and Power, did great Wonders and Mira­cles among the people. Wee must thinke that these great Wonders and Miracles, (though not expressed in parti­culer by name,) were yet such matters acted by Stephen, as beeing supernaturall and extraordinarie, might not be confined within the limits of common naturall work­ing causes; and so, farre exceeding the faculties, and powers of Mans reason.

Such were the Miracles that Paul did also, in the 14 [Page 31] of the Actes, Where hee by his Word spoken, caused a cer­taineAct. 14. 10. man at Listra, which had been a Creeple from his mo­thers wombe, to stand vpright on his feete, to leape, and to walke. And where in like manner, Hee healed the Father of Pub­lius, Act. 28. 8. in the Ile of Malta, of a Fe [...]er, and Bloodie flixe, by laying his hands on him. And as many also of the sayd Iland, as had Diseases, And came vnto him, were healed by him. vers. 9.

Section 34. The End, for which Miracles are done, by the ministerie of the faythfull, is the Glory of God.

ARe not these Workes, and those before recited done by the Apostles, and others Gods Children, The workes of Miracles, and for Nature and qualitie, like to the Workes which Christ him selfe did before, in the Gospell? And can it be any marueile, that theseMatt. 20. 34▪ Mar. 10. 52. Luk. 18. 43. Miracles were done by the Apostles, with whom, as it is w [...]itten, Act. 11. 21. The hand (that is, the Power and Ve [...]e) of the Lord, was continually working, to the glory of his [...]ame? For by this meanes, A great number beleeued▪ [...]turned to the Lord, as there is sayd.

To [...]nforce a greater credite, by acc [...]mulating more Examples, in this Argument, already sufficiently discus­sed, the intelligent, and beleeuing Reader, will hold it a matter of fruictlesse paines, rather then of any necessarie moment and consequence: For what needes any further proofe to auouch this poynt, which is as cleare as is the light of the Sunne at noone day. What then shall I say more? To vse the very wordes of the Apostle to the He­brewes: The time would be too short for mee, to tell of Gedion, of Heb. 11. 32. Barach, of Iephtha, of Dauid, and of the Prophets: Who by Fayth, (the very true cause of religious Prayers) Subdued Iudg. 6. 4. 11▪ Kingdomes, obteyned the Promises, stopped the mouthes of Ly­ons▪ quenched the violence of Fire, and wrought diuers other wonderfull Effectes; which there are expressed. Nay, See­ing (as the Apostle speaketh) Wee are compassed with so great Heb. 12. 1. [Page 32] a Cloude of witnesses: let vs cast away euery thing that presseth downe, and the sinne, that hangeth so fast on. Let vs runne with pati [...], the Race that is set before vs, looking vnto Iesus, the A [...]thor, and finisher, of our fayth.

Section. 35. The Fayth of the Godly is by th [...]se exam­pl [...]s, to bee [...]ff [...]nced▪ [...]d fully to bee confirmed, for working the like.

THis conclusion of the Apostle, to those his former [...] of Fayth, is mee [...]e exho [...]tati [...]e, and of him is i [...]orc [...]d to this end: That setting our Consci­ences vpon th [...] truth of that which hee in those wordes hath [...]uerred, wee might be incouraged thereby vnto a full resolution, of imitating their examples, in hope of the same, or like effectes, to be also accompli­shed vnto vs from God: That is to be heard of him at all times, when so [...]uer in the like Fayth ground [...]d vpon his word, wee shall accordingly pray vn [...]o him [...]s Daiud witnesseth: The Lord is neere vnto them that call vpon him▪ Psal. 145. 18. yea, to all that call vpon him in truth For thus to doe, viz. To pray in truth, appertaineth to those onely, who are the Children of God, euen of the houshold of Fayth, to whom the Promises of God are onely and properly belonging▪ For these onely haue this beleeuing virtue, which is con­trary to misbeliefe, doubting, impatience, and grudg­ing, or murmuring; because they are fully assured, that as Moses speaketh: No Nation so great, that hath Gods come so neare vnto it, as is the Lord our God neare vnto vs, in all that [...]eu [...]. 4. 7. wee call vpon him for: helping vs, and deliuering vs out of all da [...]gers; yea, Fulfilling the desires of his Children, a [...] saith the Psalmist: Adding further the reason, taken fromPsalm. 145. a true note of difference, which is, Of them which feare him. For herein are the Elect, and Chosen of God, distingui­shed from the Godlesse, and Reprobats: For these, Aske all thinges according to Gods will: And in this assurance thatIohn [...]. 14. [Page 33] so asking, They are heard, and haue the petitions that they de­sire 1. Ioh. 5. 15. of him. They pray confidently, in the name of Christ who may be said to be the ve [...]ie formall cause▪ of all o [...] Inuocations, because all the commandements for pra [...] ­ing, and all promises, for the blessing our prayers, a [...] founded and builded vpon Christ Iesus only, as befor [...] hath been sufficiently declared.

Section. 36. Workes of Miracles, being work [...]s of powerfull Fayth in Christ, are presidents to the Godly; Commendable and Allowable; donne, for Gods glory.

NOw then, for asmuch as by these former exampl [...] of Godly mens Prayers, effecting thus wonderfully, as hath been shewed, the working of true and faythfull Inuocation, on the name of God, i [...] warranted vnto vs: What should withdraw vs from practising with these men, the vse of feruent and zelous Prayers? Is more written, as done for these holy Sainctes, then may seeme any wise credible? Shall we then charge the holy Ghost, with an Imputation of vanitie & Lyes, who is called in the Ghospell, The spirit of truth, and hathIoh 14▪ 17. [...]nd 1. 26. testified of these thinges? God forbid, for notwithstand­ing they were Men, as wee are; subiect to the like passions and infirmities, as wee are; So witnessed by S. Iames of El [...]as be­foreIam. 5. 17. Act. 14. 15. mentioned: And by Saint Paul and Barnabas. And for this respect, not to be thought able to worke such admirable and extraordinarie effectes of themselues: yet must wee thinke, that God, who looketh not to the person of Man, which by the nature of flesh, is meerely sinfull; and in him selfe, most vnworthy such a prero­gatiue of Gods fauour; hauing yet made Man for his glorie, and endowed him from aboue, with apt giftes for the same; hath been therefore pleased from time to time in all ages, to select and choose out some to be Ministers [Page 34] vnto him, to witnesse his name, euen before Kinges, for the setting foorth of his Glorie, in the shew of the world; that so hee might be knowne the onely GOD, and Lord of all the World.

Section 37. Nebuchadnezzar, and Darius, and Cyrus, great Potentates, caused of God, through Miracles done vpon Daniel, and the three Children, to acknowledge and confesse his name.

OF this, the Scripture auoucheth very many testi­monies, besides those alreadie by mee related: yet, this place so fitly occasioning, I will exem­plifie some more of them, for this specialtie; con­teyning my selfe onely within the Chapters of Daniels prophecie. It is there remembred: That when Daniel Dan. 2. had interpreted King Nebuchadnezzars Dreame, and had reuealed the secret therof, (which the wise men of Babilon could not expound:) The King vpon this acknowledg­ment, sayd to Daniel, I know for a truth, That your God, is the vers. 47. God of Gods; the Lord of Kings; and the reuealer of secrets; seeing thou couldest open this Secret. Where note, how God, sometimes extorteth a confession, of his wisedome and power, euen out of the mouthes of these wicked Infi­dels: As here he doth by this King, whose hearts be­leife, was dissembled, in the mouths confession not true­ly testified; And so it appeared to be but a suddaine motion of the heart; as was that of Pharaos in Exodus, Exod. 9. 27. where hee confessed, The Lord to be righteous, and himselfe, and his people, to be wicked.

Againe, the very same King, vpon the wonderfull de­liuerie of the three Children out of the fierie Furnace, spake thus, and sayd: Blessed be the God of Shadrach, Me­shach, Dani. 3. 2 [...]. and Abednego: publishing by his Letters through­out all his Dominions, that His Kingdome is an euerlasting Dani. [...]. 33. Kingdome; and his Dominion, from generation to generation.

And in the 4. of Dan [...]el, after his restitution to his for­mer,Dan. 4. 34. both shape, and dignitie; Himselfe pronounceth thus: I Nebuchadnezzar, prayse, extoll, and magnifie, the King of Heauen, &c.

Also, Darius after that God had deliuered Daniel from the mouth of the Lions in the Denne, did acknowledge him to be, The liuing God; and accordingly, Made a De­cree, Dan. 6. 26. That in all his Dominions & Kingdoms, men should trem­ble, and feare, before the God of Daniel.

Lastly, in the Historie of Bell and Dragon; as is men­tionedDan. 14. to be written in the 14. of Daniel, after the Latin Translation. Cyrus also, when hee saw Dani [...]l sit in the middest of the Lions, where hee had been now seuen dayes; of purpose deteined in it, to haue been deuow­red of them, and was not: Hee cryed with a loud voyce,vers 41. saying; Great art thou, O Lord God of Daniel; and there is none other, besides thee.

Behold how wonderfully, and after a strange manner, God out of a zelous respect to his owne Glorie; Hath wrought a mightie deliuerance of these foure persons, Daniel, Shedrach, Meshach, and Abednego: In them, to make himselfe acknowledged, and confessed, of these Heathen Kinges, to be the onely God in Heauen and Earth; besides whom, no other God, Can doe like his workes, and like his power, as Moses speaketh in Deutronomie. Deut. 3. 24.

Section 38. Obstacles, and Impediments▪ hindering our knowledge of God, to be remooued.

TO returne then to that saying of the Apostle to the Hebrewes, befor [...] remembred. Let vs remoue fromPag [...]. [...]1. vs all abstacles & hinderances, that may in any sort withdraw our mindes, from apprehending sayth to­wards God, in Christ; By which, these most admirable effectes, & all the rest of like nature, haue been wrought for his children, throughout all Ages.

I mention heere Obstacles, to be remooued: Because, If they were not, viz. Riches; The Choaking cares of the world; and such like: wee should the better know God, by denying our selues; & so in a submissiue con­ceite of our vnworthynesse; considering the pouertie in which wee are, both of body and Soule; Wee should the sooner, with an affection of a truly sorrowing heart, call vnto God, for reliefe of our miseries.

It cannot bee sayd, that God is now, lesse willing to [...]; or lesse potent, to helpe vs in our trouble then he was in former times, when hee shewed his greatnesse, by doing wonders, with his mightie hand. Nay, An as­sured virtue, power, and strength for effecting, is pro­mised to all prayers alike, that are made in fayth: Be­cause, hee that hath promised, is the same God always, without variablenesse and changing; euen the God ofIam. 1. 16. truth, who neuer fayleth to performe, what hee promi­seth his Children.

Section. 39. The good pleasure of God, is only to bee attended vpon, for the effecting our Prayers, and requestes.

I Doe not denie, but that the Prayers of the Godly, and best deuoted, are some times furstrated of their de­maunde at Gods hand; Or perhaps, not so soone ac­complished, as they looke for: Are they therefore to bee discouraged, from praying? Or rather are they, not to seeke to bee instructed, in the reasons thereof; And so to rest satisfied, in the will of God, which he reuealeth in his good time, and not otherwise? I say then if God doe not so soone answere, the desiers & requests of our Inuocations made vnto him, as wee would: Let vs herein submit our selues, vnto his wisedome; Who knoweth truly, the Limitations of all Circumstances, in the nature of the thinges to bee graunted, aswell for the manner [Page 7] How, as also for the time When, it is expedient and meete, that wee obtaine our demaundes: For in them, not our owne good so much, as Gods glorie; and that chiefly, is to be sought for of vs; which thing at all times, is to bema­nifested: Neuerthelesse, because the certaine Time, for the manifesting it, is not reuealed vnto vs, wee are to attend his Leasure; and yet not to cease from praying Alwayes, as becommeth his faythfull Children to doe.

Section 40. Causes, for the not answering our demaundes as wee expect, alleadged, to remooue all excuses, for not continuing in Prayer.

FOr besides the two former Reasons of exception to our Demaundes; (as that the things which wee re­quire of God, are either not Expedient and Behouefull for vs, or, not then, when wee aske them, Fitt to be graunted;) Wee are further to consider, That God, for a further tryall of our Fayth, as also to exercise vs in a con­tinuall practise of Prayer, for the approouing our con­stancie therein, doth many times delay the graunting o [...] out requestes, as if hee heard them not: And it may bee also, that our Prayers sometimes be faultie, and so dis­pleasing to God, are worthily of him reiected for the time. Prayers are sayd to be faultie and vnprofitable, when they are deuoid of such conditions, as true and faythfull prayers ought to haue: What these conditions are, in the former part of this Epistle, diuersly handled, may bee vnderstood: And yet, because I will draw to an end, I shall willingly recapitulate them, briefely thus.

Section 41. All Prayers, of what nature soeuer, without true knowledge, liuely Fayth, and hopefull Con­fidence in Gods fauour, and goodnesse, are in vaine conceiued.

FIrst, a true knowledge of God, that hee is goodnesse, yea, our souereigne goodnesse; our full and perfect Trea­sures. [Page 38] Next, A steadfast and liuely fayth, that we beleeue, (he being of a louing and fatherly affection towards vs,) cannot but participat vnto vs at all times, what hee seeth most needfull for vs to haue. Lastly, that wee haue a sure affiance in God, To relie wholie on him; To repose our full trust and confidence in his goodnesse: For how may wee addresse our Prayers vnto him, of whom wee haue not Knowledge that he is our God, able, and willing, to helpe vs, calling vpon his name? And this Knowledge serueth vs further, for an other most necessarie aduer­tisement, arising out of the former: viz. That otherwise wee should not prayse God, with Prayers of thankes giuing, if wee did not know, that what good thing so­euer happeneth vnto vs at any time, whether bodily or ghostly, it commeth onely from God. For, as the affi­ance which wee haue in God, of his goodnesse, certified and confirmed vnto vs, out of that our Knowledge of his Nature (wholy prone vnto Mercies and Fauours, to­wardes them that loue and feare him) doth incite, stirre vp, and animate our Hearts, chearefully without doubt­ing and distrustfulnesse, to call vnto him by Prayer, for all thinges meete to be demaunded of vs: So, when the sayd thinges are obtained, and our necessities now ser­ued; Because wee know certainly, that the onely free Mercie and goodnesse of God, hath ministred the same vnto vs; Wee breake foorth presently into a song of Thankes giuing, as forced by the testimonie of our Conscience, vpon this Knowledge, to say with Dauid, My mouth shall speake the prayse of the Lord, who vpholdeth all that Psal. 14 [...]. ver. 21, 14, 20. fall, and l [...]fteth vp all that are readie to fall; who openeth his hand, and [...]lleth all thinges liuing, of his good pleasure: Who pre­serueth all them that loue him, keeping his fidelitie for euer. Who executeth iustice for the oppressed; giuing Bread to the Psalm. 146 ver. 7, 8, 9. [...]: Who looseth the Prisoners, giueth light to the Blind, rayseth vp the crooked, keepeth the Strangers, and relieueth the Fatherlesse and Widdow. For the Lord delighteth in them that Psal. 147. [...] [Page 39] feare him, and attend vpon his Mercie. For hee will make the meeke glorious, by deliuerance: Wherefore, let all slesh, blesse his holy Name, for euer and euer,

Amen.

Section 42. Contrariwise all Prayers, consisting of those three essentiall Attributes, are effectuall, to the good of such as make them.

THese are the effectes, issuing from out that true Knowledge of God, spoken of in the beginning of this Treatise, and now argued▪ which is founded in His feare, builded vpon by Fayth, perfected in vs through Obedience to his will: For this Knowledge, cau­seth vs (as is said) both to Inuocate, and also to Thank [...] God for his benefites obtained by Prayer; and so aduauncing our Thoughts on high, to seeke there onely from aboue, what wee would haue, and can not finde, but in God onely; wee are forced to call onely vpon him for it: and therefore, The Eyes of all, both Man and Beast, are sayd,Psal. 145. 15. To waight vpon him. For hee alone satisfieth our wantes, when wee pray vnto him to be relieued. Can we other­wise thinke of Gods prouident care ouer vs, to whom he hath assured performance of all his Promises, both for thinges of this life, and of the life to come? No, for Hee Psal. 147. 9. Mat. 6. 26. giueth food to the Beastes of the Fieldes, and to the young Ra­uens that crie. And are not wee much better then they? sayth Christ. So, to conclude this matter, that true Christian Knowledge of God, which is not had, but in his Word, fully instructed and sanctified in vs by his Holy spirit, causeth this godly zeale, both to Pray as wee ought, and also to testifie a due and religious Thankfulnesse for all good things; because it telleth vs, that wee haue nothing, but from him soly, beeing the sole, and al-sufficient dish i­buter to Man, of all necessaries, if we serue him; as it is in Matt. 6. 33. Seeke the Kingdome of God, and the righteous­nesse of it, and all thinges shall be ministred vnto you.

Section 43. God onely, and none other to be prayed vnto, for all thinges meete to be asked at his hands.

TO pray, then vnto God only, and to none other be­sides him, being the. Onely God vnto vs, as sayth S.Cor. 8. 6. Paul. Which is the father, of whom are all things, and wee in him euen that King euerlasting, immortall, inui­sible, and only wise, as the sayd Apostle speaketh. I say to1. Tim. [...]. 17. pray vnto this our God only, for all thinges of what quali­tie and Nature soeuer, the same being meete to be asked: that is, hauing the warrant of his word; Is a confessed truth, suficiently before declared by the testimonies ofPage. [...]. holy writ; And that of necessitie, as hath been sayd, not so much in respect of our selues, by reason both of wants to bee supplyed, and also of afflictions, and troubles to bee releiued by him as of dutie exacting at our hands this Godly obedience vnto his holy will, so commaun­ding it in many places of Scripture, most expresly in words: And by examples of Moses, and all the ProphetsMat [...]. 7. 7. Luk. 18. 1. Rom. 12. 12. in the old Testament, and likewise of Christ, and all the Apostles in the new, plentifully confirmed.

Section 44. Yea, if wee know that Gods will is necessa­rily to be executed, without our calling vnto him for the same: yet are wee in dutie to pray for the executing thereof.

NOtwithstanding to this, as also to the former part, may be alleadged matter, for a true Exception: For, first to demaund by Prayer, that which wee well know God will doe of himselfe without our Prayer, may seeme needlesse; and so our Prayer in this kind, not to be vsed at all. But let vs not so take it; for howsoeuer it is true, that the Will of God, in all thinges, must of ne­cessitie be performed, Because it is his Will; against [Page 41] which no resistance can seeme auaileable; Yet, it is our part, and duty, to require the same, by way of protesta­tion, that wee are his Children, begotten by him with the seede of his word, which conteyneth his will, and therefore desirous, and as much as wee may for our ha­bilitie, endeuowring also, the performance of the same▪ doe pray as Christ hath taught vs; Thy will bee done in Earth, as it is in Heauen: Which is no more but this, that a true, and perfect obedience bee attributed vnto him for the sanctifying his name, and aduancing his kingdome thereby, guiding and gouerning by the holy motions of his holy Spirit, the heartes of all estates, in such sort, as that euerie vocation of men, in [...]euerall distinguished, both Prince and people, subiect to it, may no lesse serue him here on Earth, then the Angels doe in Heauen.

Section. 45. Murmuring against Gods chastise­ments, is an Argument of our Ignorance, in the doctrine of Gods will.

ANd though our Consciences telleth vs, that wee are to subscribe hereunto, as being a most certaine Truth: Yet may they iustly accuse vs of great hipocrisie: for Gods will is done in all thinges that happen vnto man: A thing that cannot be denyed: Yet, let affliction, and tribulation assault vs, to disturbe and ouerthrow that peace of our life, in which wee most ioye; Oh how doe wee Murmure against God? How doe wee, with much grudging say, God hath forsake [...] to doe well for Israel, and hath shuit vp his louing kindnesse in displeasure? And this wee doe, forgetting that it is his will, we should be afflicted of him, for our chastisement vnto our amend­ment of life. For God in lustice doth punish, what wee through vnrighteousnesse doe ostend in. And therefore it is a question, whether we may lawfully desire of God▪ to be eased of troubles, into which his will was we should [Page 42] fall. For seeing wee are to submit our selues to the will of God, & accordingly to conforme our willes thereunto, surely, to complaine vnto God in our prayers, of our Miseries, and to desire of him a deliuerence from them, knowing they were sent from him, and so his will to be, that we endure them, may seeme a thing very vnlawfull to doe, & repugnant to his will, to which we are subiuct, and ought chearefully to obey, & as the pacience of Iob teacheth vs to say. The Lord hath giuen, and the Lord hath Iob 1. 21. taken away, Blessed be the name of the Lord. Confessing here­in with him, that God is iust and good; yea also louing, howsoeuer his hand bee at some times heauie vpon vs.

Section. 46. The vngodly, and the Godly, are of a different sence, in the construction of Af­fliction, as touching the finall cause.

TO this Doctrine, the wicked are meerely aduerse, who, when they feele affliction (which they wor­thily deserue,) yet deiected through impatiencie into dispaire, blaspheame God; and to vse Iob his words, Charge God foolshly with vniustice, and tyrannie. For these men, as if that which they haue, were theirs by a iust claime, say, To loose our Gods, is as much as, to loose our sense, and vnderstanding.

But with the godly it is not so, who say with Iob, Shall wee receiue good at the hand of God, and not receiue euill? Iob 2. 10. These, as men sanctified in the spirit, vnto a most holy & dutifull obedience of his will, doe well acknowledg the cause of those euill miseries, which they feele, to bee euen their sinnes, iustly prouoking the same; & so taking their Affliction for a iust punishment, are made the better by it: Which is the end, why they are afflicted of God: wherin they behold the louing kindnes of God their Fa­ther, who Chastiseth euery sonne whō he receiueth: and there­fore refuse not the Chastifment of the Almightie, because [Page 43] they say with Iob, Blessed is the man, whom God correcteth: Iob 5. 17. accompting it a great happinesse in this world, to bee vnder the crosse of affliction, by which they are assured, that a way is prepared for them, vnto that true and end­lesse happinesse in Heauen aboue with God himselfe,Act. 14. 22. and his Angels. Wherefore, to vrge the former obiecti­on. It is not so much vnlawful, To pray against the afflictions; seeing they are ordeyned after Gods will, to bee tryalls1. Pet. 4. 12, 13, 14. of his Childrens fayth, and to that end laide vpon them by himselfe; as rather inconuenient, and preiudiciall, for that they are accompted of them, as blessinges; being Endured with patience; and so are indeed: aduancing in their minds, a resolute expectation of many future bles­singes. For S. Paul, susteyning the person of the elect Saincts of God, makes himselfe the mouth of them all, to that purpose, in the. 5. to the Romanes, where hee say­eth. Wee reioyce in tribulations, knowing that Tribulation bring­eth Rom. 5. 3, 4, 5. foorth Patience; and Patience, Experience; and Experience, Hope, and Hope, maketh not ashamed, for it is euer with good successe, not frustrating expectation.

Section. 47. It standeth with a Christians duty, to pray for deliuerance out of troubles.

THese two S [...]uerall Obiections, aginst praying for releife in time of troubles, make shew of good reason in the affirmatiue, aswell for the prime cause, which is the will of God thereby manife­sted; As for the finall cause, which is, A ioyfull issue, with a1. Cor. 10. 13 blessing. Neuer the lesse, forasmuch as, God hath endew­ed vs with such a Nature, as must needs be subiect vnto all casualties of this life, that commonly breed offence vnto it; And the same also not without a sensible feeling of them, when they doe happen; Hee in his wisedome doth well know, that we cannot chuse but greeue, when wee feele the smart, which Nature may not brooke; and so in consequence, make our complaint vnto him, [Page 44] who only can send remedie: for Nature seeketh a pre­seruation of it selfe in all things; And therfore detesteth whatsoeuer is in repugnancie to the same: Can we think then, that God will impute it vnto vs for sinne, when wee feeling griefe in that kind, doe call vnto him, by Godly prayers, for his gracious helpe and releasement out of the same; No, For, first wee haue his expresse word, commaunding our Inuocation in the needfull time of trouble, with a pomise for a safe deliuerance, as witnesseth Dauid. Who there sheweth it to be a part of his seruice,Psal. 50. 15. euen to be called vpon in such cases, Saying; And thou shalt gloryfie me. The godly, who haue been instructed in the Schoole of the Prophets, by the holy spirit, (the Doctor, and only informer of all truth,) hauing this warrant; haue likewise from time to time, been bould, in all times of such need, to cry aloude vnto God their deliuerer. So Dauid, being brought into any great danger by his eni­mies, as were the Ziphims, whom in Psalm. 54. Hee calledPsal. 54. 3. strangers; Called vpon God, for his succour against them. Also against Saule, in the, 55. Psalme. Where his heart trembleth within him, for the voyce of the Enemie, and an Psal. 55. 5. horrible feare couereth him, And against all the malignaunt aduersaries of the Church, in diuers Psalmes, maketh the like requestes.

Section. 48. Enemyes to bee prayed, and not to be prayed for. This by way of Question, inferred, and argued, both by the affirmatiue, & Negatiue, concluded.

SOme here more a question, whether it be lawfull & consonant to the rule of Charitie, to Pray against our enimies: For besides, that Prayer deuoyd of charite, (which can be none in the Nagatiue) as they thinke, is sinnefull & displeasing to God; Christ commandeth vs, To pray for our Enemies: So did Christ himselfe: So did Stephen: So did all the Martyrs.

By way of aduertisement, wee may distinguish, be­tweene priuate Enimies, and common Enimies, both to God and Religion. Against these latter, I hold it a worke of godly Charitie, to pray and desire Gods helpe for their ouerthrow, who seeke and endeuour the ouerthrow of the Church, and so in consequence, the extinguishing and abolishing of Gods name from among men. For this wee haue good warrantise in the example of Dauid so praying. Consume them in thy wrath. viz. in thy time,Psal. 59. 13. make my enemies examples vnto others of thy ven­geance. Of Ieremie, Who prayed in like maner for theIere. 18. 23. Ourthrow of his enemies, and to haue them delt withall, In the time of God his anger. Likewise S. Paule, against2. Tim. 4. 14 15. Alexander the Copper Smith. Who had done him much euill, withstanding sore his Preaching, and therfore desireth the Lord to, Reward him according to his workes.

Section. 49. To pray for deliuerance out of Troubles, is with a Condition, by Christs example.

TO passe this ouer, (which was inferred only, for a note of obseruation vpon the former question,) that wee may safely and lawfully pray vnto God for a deliuerance out of troubles, in his good time: Let the example of our Sauiour Christ, be vnto vs a sufficient Authoritie; who hauing a sence of his death & passion neare at hand, and being in an agonie, prayed, saying. Father, if thou wilt, take away this Cupp from mee. Luk. 22. 42

But as we are taught here to request Gods aide at any time, in all our distresses and miseries, so yet wee must know furder, to referre our selues wholy vnto his both leasure, and pleasure; And not to expect more, then hee, who hath the times and seasons in his owne power, doth know fittest toAct. 1. 7. be done: And therfore Christ addeth: Yet, not my will, but thy will hee done.

Section 50 Prayer to be commonly celebrated in the publique places of Christian congregations, appoynted for the same.

AND now in the conclusion of this Discourse, though it seeme very long; yet somewhat would be sayd of The Place of Prayer. Of this therefore, let vs consider briefly, and so end. It is to be held for a certaine veritie, that Prayer is necessarily tyed and bound, to the Church of Christ. I meane not here mate­riall Temples, which haue limitations both of places, and times of publique Prayer: Happily then, we should not Pray, but in those places, and at certaine times ap­poynted for Prayer: But I vnderstand the Church to be, The Congregation of the Faythfull, in what place so euer as­sembled togeather for that seruice; who are such, as be­ing Vnited in Fayth, and Linked in Charitie; doe Agree in the same Doctrine, and so make one Communion, and Fel­lowship in Christ: from which, whosoeuer is seperated, must not hope to be heard of God. The Obseruation which heere seemeth worth the noting, is: That no He­ritique, Turke, Pagan, Infidell, Atheist; no, nor the falsely termed Catholique) Papist, can vse any true forme of Inuocation, and Prayer acceptable to God; Be­cause they are meerely excluded from out that true Church, whereof Christ is the head; for it is the Piller and ground of trueth. 1 Tim. 3. 15.

Section 51. Materiall Churches fitly appoynted, for common places of Prayer; argued by testimonies, of Salomon, and Christ; out of Esay, and Ieremie: also by examples of the Apostles, Peter and Iohn.

NOw to speake somewhat of the Place for common Prayer; I graunt, that Temples, and Churches, are erected purposely for the publique celebrating [Page 47] Diuine seruice; and that thither the people by com­maundement, are to be assembled; there to ioyne in hear­tie Prayers vnto God for all men: as may be testified out of the wordes of Salomon, making Supplications to God, 1. Kin 8. 30 before the Altar in the Temple, that hee would heare the people of Israel, praying in the Temple, &c.

And Christ when he chased the Buyers and Sellers out Matt. 21. 21 of the Temple; alleadging there the words of the Prophet Esay and Ieremie: It is written, My House shalbe called the Esa. 56. 7. Iere. 7. 11. House of Prayer, for all people; confirmeth the same.

Againe, is it not sayd, Acts 3. That Peter and Iohn went Act. 3. 1. vp togeather into the Temple to Pray? For which cause S. Paul, giueth it in charge to Timothy, saying: I will that 1. Tim. 2. 8. men pray euery where: If euery where; then surely in Tem­ples, as places specially erected, and built to that purpose, euen in them to call vpon God, by heartie and faythfull Prayers; whether of Requestes, or giuing of Thankes.

Section 52. Prayer, not of necessitie tyed to any place, seeing God his Maiestie, is not to be inclosed within materiall places.

THese, in this manner auouched, and prooued by te­stimonies and examples of old, and accordingly in common practise amongst vs, I doe willingly ac­knowledge to be most true. Notwithstanding, that I be not mistaken in the true application of this matter, I am bold to say; That I thinke it not fit, the Maiestie of God (which is in it selfe infinite,) and his gracious fauour towardes his people, should be inclosed as it were, and shut vpp in materiall places; As if, out of them, God would not heare vs, praying vnto him, because of the Holines of the same Places, requiring that specially a­boue all other.

Zorubbabel was commaunded from God by Haggai Hagg. 1. 14. the Prophet, to reedifie the materiall Temple. Yet there [Page 48] doth hee prophesie of a Second Temple, that should ex­ceedHagg. 2. 8. the first in glorie; meaning spiritually, The Church in Christ to be accomplished, and is now amongst vs Christians, dispearsed abroad euery where. So then, as touching the Nature, and qualitie of Places, let vs say, it is all one and alike afore God, (who maketh Holy any Place, wherein he is pleased to be worshiped) receiuing no Holinesse from the Place where hee is worshiped; as doth appeare manifested in these words of Isaias, saying: The Heauen is my Throane, and the Earth my Footstoole; Where Isa. 66. 1. shall now the House stand, that yee will build for mee? and where is that Place of my rest? Where the Prophet sheweth, the vaine confidence of them, plainely refuted and condem­ned, that reposed trust in the Temple. This hath Stephen confirmed vnto vs by his testimonie, for when hee had sayd. Salomon built God a House, hee presently inferred,Act. 7. 47. 48. How be it, The most High, dwelleth not in Temples made with handes: Arguing the grosse conceites of the Jewes, ima­gining that the Power and Wisedome of GOD, was conteyned within Materiall places, there to be limited, and confied by corruptible thinges.

Section 53. Euery true Christian, being the true Temple of God, is, without speciall limitation of Place, to pray euery where, vpon occasion, obseruing fit cir­comstance thereto appertaining.

VVHere then shall wee assigne a fitte Place, in it to poure foorth our Prayers vnto God? Euen wheresoeuer wee finde our selues aptly disposed in minde thereunto; whether for Necessitie, or Com­linesse sake. For, seeing Wee be the Temple of God, as him­selfe hath appoynted, for his Spirituall seruice; what Place can be exempted from Prayer? God is a Spirit, and Iohn 4. 24. they that worship him, must worship him in Spirit and Truth; without limitation of either certaine Time, when; or ma­teriall [Page 49] Place, Where. Onely wee are to be admonished heere, that in time of Prayer, we seceed from a concourse & frequencie of people, or sight of any, into some place of secrecie and quiet rest, to be free from such letts and hinderances, as are occasioned thereby, and commonly doe fall out to withdraw our mindes from attentiuenesse in Praying. Such a Place ment Christ, in Matthew, where hee teacheth vs to Enter in a Chamber, and when wee haue Matt. 6. 6. shut the Dore, to pray. And this doctrine himselfe also hath left confirmed vnto vs, by his owne example, who many times in the night, Prayed in Mountaines: and euen at the very hower that hee was to be betrayde, hee went a­side into places of secesse, to Pray. Matth. 26. Mar. 14. Luk. 22. Iohn. 18. 1.

Section 54. The place fittest for Prayer, is the Chamber, so called, because of secrecie, and priuate secesse, argued by the Testimonie of Christ, and the Example of the Apostles.

IF therefore wee will Pray Secretly; and indeed, that is, with feruencie and attentiuenesse, wee m [...]st make choyce of such a place, as Christ specifieth, by the name and appellation of a Chamber: which may be vn­derstood hee did speake in that word, because men at their pleasure doe vse it priuatly, when they are desirous to seeke their quiet rest from companie, and to be out of sight of men. And in this sense, when Peter prayed in Si­mon the Tanners House, of Ioppa: Hee went vpp into the vpper Act. 10 9. part of the House; some high Chamber, as a place which hee thought most secret for that purpose.

In like manner the Apostles, when the holy Ghost was sent downe vpon them, in the Day of Penticost, were all with one accord in one place, continuing (there secretly) in Prayers, (with other faythfull,) and breaking of Bread. Act. 2. 1. 42.

Section 55. Daniel, a speciall Example of praying Secretly in a Chamber, confirmeth also the former Position.

THis was the last poynt, which I had to discusse in this Treatise, and shall be shut vp with the exam­ple of Daniel, aswell to shew, that the Prophets also in the old Testament, obserued the like rule for sequestring themselues, from out of open places, in times of their Prayers to God; as also for that it giueth matter, for a note of an instructiue Obseruation: So then, the sayd Note being first discussed, the Treatise shalbe concluded, according as this example of Daniel hath giuen occasion of the same, and may of the intel­ligent Reader be noted in the circumstances.

It is written, that when Daniel vnderstood that King Da­rius had sealed A writing, such as the Rulers of his king­dome had deuised against him; He persently went into his house. And (his Window being open in his Chamber towardes Dan. 6. 10. Ierusalem,) and kneeling vpon his Knees three times a day, prayed and praysed his God, contrary to the expresse wordes of the sayd writing, which inhibited all Darius Sub­iectes to make petition for any thing, either to God or man, for▪ thirtie dayes; But to himselfe only, vpon paine of Death: This sheweth, that Daniel also with-drew himselfe into his Chamber, that is, out of the sight of men, when he prayed; According to the Rule of the same Spirit, which out of the mouth of Christ taught his Disciples to Pray, (as is said before) Priuately, from company of man; & Secretly, out of their sight.

But yet Daniel thus Secretly praying, was discouered: For, The Rulers assembled, and found Daniel praying, & making Dan. 6. 11. Supplications vnto his God. &c.

Herevpon is that instructiue Note of obseruation, oc­casioned in the circumstaunce of Priuacie, and Secrecie, by this example.

Section 56. What is meant, by Praying in a Chamber, expounded. To auoyde an idle exception against Praying in Publique places.

IT hath been sayd, that Prayer, and Suplycation, and giuing of thanks vnto God, is to bee made in a Cham­ber, as a place most fit to entertaine, and to aduance the deuotion addressed vnto Prayer. For confirmati­on whereof, the Counsell of Christ hath been alleaged, togeather with his owne example: and the practise of his Sainctes in imitation of their Lord and Maister. May it then be argued hereby, that Prayers, made in the Publique assemblies of people, mett togeather in open places for the same purpose, are lesse acceptable in the sight of God, being so made in the sight of men? Christes war­rant for a Blessing promised in this case, bids me say no. For Christ sayth, Where two or three are gathered togeather Mat. 18. 20. in my Name, there am I in the middest of them: viz. to heare them, and to graunt their Requestes. What then doth Christ meane, when hee biddeth vs to Enter into a Cham­ber, and, To shut the Doore, in time of our Praying?Matth. 6. 6. The thing hereby meant, is Secrecie. But if you will know what Secrecie? looke with an vnderstanding eye into the 6. of Matth. (where Christ commendeth thisMatth. 6. manner of place for Praying.) The true sense and mea­ning thereof in the manner of Giuing Almes, & of Fasting. vers. 1. vers. 2. In giuing of Almes, hee forbiddeth Blowing the Trumpet in the Sinagogues, and in the Streetes: Yea, hee will not haue the Left hand to know, what the Right hand doth. In Fa­sting vers. 3. vers. 16. Vers. 17. likewise, hee forbiddeth Sower lookes, which is the disfiguring of the Face; and commaundeth Annoynting the Head, and Washing of the Face: What is this else, but a preceptiue Doctrine, for auoyding all Vaine ostentation, and seeking the Prayse of Men? Because, if for these re­spectesvers. 2. wee desire any reward; let it be sufficient, and [Page 52] let it content vs, that God alone both knoweth, and alloweth these workes done in Secret, onely before him; for, The Lord which seeth in secret, shall reward openly. SoMatt 6. 6. then, to pray in secret, is to subiect our selues in true hum­blenesse of heart, before God, out of it speaking vnto him, and [...]ring the sincere trueth of our loyall thoughts; and so to intreat him in Simplicitie, and with a Distrust in our owne Worthinesse, what soeuer wee would obtaine of him by Prayer. For wee cannot dissemble with God: And what is it then, to deceiue our selues? For seeing our Bodies are the Temples of the holy Ghost, in which hee is [...]. Cor. 6. 19. pleased to dwell through Fayth iustifying vs before him,1 Cor. 3. 16. by the Me [...]tes of Christ, and from whence hee is willing to heare our Prayers: wee must vnderstande the secret of that heart which is in such a Bodie, is the Chamber properly, into which wee must enter, and in which, wee are necessarily to hide our selues; if wee will auoyd [...] the blame, and the reward of hypocrisie, which Christ in these actions of Christianitie, ad [...]iseth his to shun and detest, for it maketh altogether vnto pompe, and vaine ostentation of men.

It is not then any Materiall place, wheresoeuer by the handes of man fashioned, to which Christ excepteth, in that speach of Pr [...]uacie and Secrecie, vnderstood in the word, Chamber.

Section. 57. It is a Iewish hipocriticall conceipt; And con­demned of Ieremy, to thinke; That God for the holynes of the temple, must necessarylie be there present, to heare our prayers, aboue other places.

ANd yet, let vs not bee as those Iewish Hipocrites whom Ieremie Reproo [...]eth, for saying, The Temple of the Lord, the Temple of the Lord; Thereby con­ceiting,I [...]re. 7. 4. that God his presence being continually residing in the Temple, his fauour and gracious counte­naunce, [Page 53] must also for the Temples sake, bee there better presented of necessitie; Because of his promise to pre­serue them, howsoeuer sinning and offending. For these were lying wordes put into their mouthes by false Pro­phets; which Ieremie willeth them not to credite. I say, let vs abandon out of our heartes this deceiueable con­ceipt, as if in consequence wee were to thinke that God were bound to heare vs, praying in the Temple, for the holynesse thereof, rather then else where▪ For, if our Soules be resolutly deuoted, and inwardly in humilitie of heart, and in a defiaunce of our selues, be christianly setled vnto Prayer, at what time soeuer, whether openly in the materiall Temple, or priuatly in a materiall Chamber, it shall be all one▪ Because God accepteth it, as done in the Secret of the heart, with the submisse eye of the Pub­lican, and smiting of the Breast. These beeing the notes and signes of true Humilitie and Contrition of the hum­bled Soule▪ confessing it owne vnworthinesse; and so, Working saluation in feare and trembling, as S. Paul speaketh.Phil 2. 12.

Section 58. The Pharizes, and the Publicans manner of Praying to be obserued, for an instruction.

THerefore to conclude this poynt, let the Pharize, who glorieth to himselfe in his owne prayse and worth, Pray in the most Secret, and Chamberlike place where­soeuer, yet shall it be as done Openly & in publique, seeking the applause of Men, to be magnified of them; for Christ noteth such a one to Stand and to Pray: arguing in theseLuk. 18. 11. wordes, his proud, and disdainfull heart, too too much affianced in his owne Righteousnesse, with contempt of others.

But let the Poore spirited Publican, make his Orizons, vnto God in some hidden place: Yea, if possibly, out of the bottomlesse depth let him cry vnto the Lord, it shall be ac­compted as done of him in secret, and in the Chamber, to [Page 54] which Christ hath referred vs in time of Prayer, to be heard of him; & God, whose presence is in the deepe Wa­ters, and in the most Secret corners of the Earth, shall both see it, and by rewarding it, make it publiquely knowne to be accepted of him: Because this Publican, out of an Humble spirit, hath called to God for his Mercie and goodnesse, as one who is schooled and instructed by his Feare; which causeth true reuerence, to seeke him secretly in heart, and not openly in publique places, for the Prayse of men, as did that Pharisie: who therefore is there sayd, to be reiected, where the Publican was iustified of God.

Section 59. Pharisaicall praying, whether openly or priuatly, being wholly for an ostentation with all simplicitie, is reiected.

AND to apply this by way of Document, I wish, that in this Pharisie, thus insolently aduauncing himselfe, with a disdaine of the humbly penitent Publican, all Pharisaicall Hypocrites would be­hold themselues. For, Counterfaite sanctitie, is double ini­quitie; and so rewarded accordingly: Because, whether openly, or priuily, it is addicted, and wholly deuoted to Vaine glorie; which is alwayes singled from Simplicitie of heart, and so is alwayes opposite to the Glorie of God, and the edefying of others: which are the two things chiefly to be [...]ought for of vs, in all our actions of Christianitie. And so, if due care be had of these two things, it shall be requisite at some times, to Pray Publiquely, for the better inciting, and stirring others thereunto: For, by the ex­ample of our Good Works, God is honoured, and our Neigh­bour edified; according to the will of him, who com­maundeth it, saying: Let your Light so shine, that your Good Matt 5 16. Workes may be seene, and the Father be glorified, which is in Heauen.

Section 60. True Deuotion of the Heart, [...]itte for the Chamber, which Christ meaneth, and is rewarded.

IF Then we bring vnto Prayer the deuotion of an humble Spirit, whether wee pray Secretly, as to God alone; Or openly, in the sight of others for example sake; wee pray in that Chamber which Christ hath appoynted, and therefore are assured, that our Prayers in this wise made, are accepted, of God, who seeth our heartes de­uoyd of Ostentation, and so allowing our deuotion from thence proceeding, will in his time effect our desires; & reward accordingly. Blessed be his Name for euer, by the Prayers of all his Sainctes in Christ.