THE COUNTESS OF Montgomery's EUSEBEIA: Expressing briefly, THE SOULS PRAYING ROBES. By Ro: NEWTON. Printed at London by George Purstow, for A. G. 1620. TO THAT NOBLE ROOT OF HONOUR AND VIRTUE, THE LADY MARY, COUNTESS OF PEMBROKE, AND HER ILLUSTRIOUS BRANCHES, WILLIAM, EARL OF PEMBROKE, LORD Chamberlain to his Majesty, PHILIP, EARL OF MOUNTGOMERY, WITH THEIR HONOURABLE LADIES, MARY, COUNTESS OF PEMBROKE, SUSAN, COUNTESS OF MOUNTGOMERY, AND HER VIRTUOUS Honourable Sisters; ELIZABETH, COUNTESS OF DERBY, AND BRIDGET, LADY NORRIS. Right Honourable. LEt it not, I pray you, seem strange, that thus I unite you in this Dedication: God himself hath gone before me, uniting you in blood affinity and virtues; and I hope it's no offence to follow his example. The subject of this work is Piety; whereto as the world doth witness you All to be addicted, devoting yourselves most religiously to God, in your own persons, being patterns to others of it: so still to keep burning that fire of Goodness, kindled in your hearts, & flaming in your lives, by the power of God's Spirit shed abroad in your souls; accept of such helps as here you shall find drawn out of the Scriptures, God's Armoury, which if you please to use, you shall find how potent they are in prosperity to keep you, in adversirie to comfort you, and in the day of the Lord to crown you, through the mercy of God, with Happiness and Eternity: which Blessings, with All else, wishing to Every One of you, desiring the multiplying of All Graces in you, Honour, Health, Children, Life to his Glory, Steadfastness in the Faith, comfort and joy in the Holy Ghost, Patience, Wisdom, Hope and Perseverance in All god lines to the end, and the quiet Peace of Conscience at your end; I humbly rest Ever devoted to Your Honours in all duties, Ro: NEWTON. From my House at Gretford in Lincolnshire, May. 20. 1620. THE COUNTESS of Mountgomeries' Eusebeia, expressing briefly the Souls praying ROBES. HOw pleasing and sweet, in the sight of our glorious and merciful God, the service of Prayer and praise is: how comfortable, and profitable likewise to man, in all estates, and times, whether of Affliction, or joy, the Scriptures, which are the words & Records of life, & the experience of such, as God by his Spirit hath sealed unto life, do most exactly, and easily declare. In the 50. Psalm, God calls Prayer a Sacrifice; and says, Psal. 50.23. that whoso offers it unto him, honours him: And in the 14. verse lays a command upon his servants, both to praise him, and in the day of trouble to pray unto him: adding a most heavenly sweet promise to hear them. Now, Sacrifices in the Law, were that peculiar worship of God, which himself to serve him with. And they were of two sorts. Either Propitiatory, to appease God for sins committed, or duties omitted: or Eucharistical, to praise God for blessings received. In the first was acknowledged man's guiltiness to God: In the other, God's mercy & love to man: By both, man's obligation to God. Such a Sacrifice Prayer is. A Propitiatory sacrifice of a heart, broken and pownded with sorrow for sin: which (through the eternal sacrifice of Christ, Heb. 9.28. who offered up himself once, a full and absolute Propitiatory Sacrifice on the Cross, for the sins of all that truly repent,) is made acceptable in the sight of God. Psal. 51.17 Wherein in the lips and tongue are the soul's Interpreters, to let men and Angels know the unexpressible and unsearchable groans and sights of God's Spirit within us. Psal. 71.23, 24. For it is not enough to have the heart smitten thorough, and wounded with grief, unless the tongue likewise tell it out to God, Psal. 32.3. And as it is a Sacrifice Propitiatory: so is it also an Eucharistical Sacrifice of a heart drawn out, like Salomons Curtains, by the mercy of God, and lifted up, and filled with the joy of Heaven, the presence of the Spirit of God in the soul, making it dance, Psal. 28.7. as David speaks, for joy: and forcing the tongue to break out in songs, and melodious rejoicings, for the pardon of sins past; Psal. 57.7, 8, 9, 10, 11. for the presence, and feeling of celestial grace; for the assurance of God's mercy; for deliverance from instant dangers and fears: for graces, and good motions internal; as Faith, Hope, Love, hatred of sin, care to keep a good Conscience, watchfulness, specially over the eyes, tongue and heart: for blessings external; as Health, Liberty, Plenty, Peace, Riches, Honour, Children, Friends, Servants fearing God, a good name, long life: For his works of mercy general and particular on his children, ourselves, our Families: for his justice, judgements and plagues upon the wicked. The Priests that offer this Sacrifice, are not the sons of Aaron alone, as once it was in the old Law; but All, the children of God everywhere, redeemed by the blood of Christ, and sancrified through the power of his reviving grace; for he hath made us not only sons of God, john 1.12. Reu. 1.6. but given us the honour to be Kings and Priests to God, to sacrifice and offer, through him, odours, and incense, sweetly smelling, and delightful in the nostrils of his Father: yet as Aaron might not offer, Exo. 40.13, 14. Leu. 10.1, 2 but in his sacrificing weeds, and nothing, but that which God commanded; no more must we, either in the Congregation, publicly with the Saints of God, where God enioynes us to render this sacrifice; Psal. 100.3. Psa. 96.8, 9 Math. 6.6. Psal. 111.1. or in our own houses or closerts privately, where Christ himself hath commanded us to make it, do it so, but that he that is in heaven may accept it, and we that are on earth may have comfort of it. That this may be done, some things are required and necessary, before we offer, some in the very time and instant of our offering, some when we have offered this sacrifice to God. Before it, 2. Chro. 11.18. go three duties, like David's 3. Worthies, breaking thorough the ranges of the Philistines. The first, is repentance of all our sins: Psal. 66.16 18. for If I regard wickedness in my heart (saith David) God will not hear me: Because, indeed, God hears not sinners, joh. 9.31. that is, such as repent not: but refuseth their sacrifice, as he did the jews, Esay 1.11, 12, 13, 14, 15, 16. because their hands were full of blood: and the incense of Sheba, that is, the best and most exquisite words that can be: jer. 6.20. because their hearts were stuffed with evil: yea, the very offerings of the Priests themselves: Micah 6.6, 7, 8. Amos 5.21, 22. plainly affirming, that he that offered such sacrifice, is as he that slays a man, ugly and abominable in his sight, Esay 66.2. Therefore the holy men were wont in ancient time to practise Repentance ere they came to pray, renting their clothes, in sign of sorrow and detestation of sin; as did Ezra: Ezra 9.3, 5. and Daniel in the time of Israel's captivity, Dan. 9.3. In imitation of whom, it behoove us to rend our hearts, joel 2.1. that when we come to him who was rend for us, Esay 53.5. we may have assurance to hear that voice, Vade, remissa sunt: Go thy way, thy sins are forgiven thee. And this is our assurance, 1. joh. 3.22. that whatsoever we ask of him, we shall receive, if we repent and keep his commandments. The second duty is, Reconciliation with men: A thing as necessary before our daily sacrifice of Prayer, as before the holy sacrifice of the Supper. For which cause our Saviour bids us agree with our adversary quickly, Luke 12.28. whilst we are in the way: either in the way of life to deathward, as Chrysostome expounds it, or in the way of devotion to God-ward, as Saint Bernard, or in the way of sin to hellward, as Saint Jerome. And Matthew 5. he also commands us, That when we bring our Sacrifice to the Altar, that is, offer up our orisons to God, and remember that our Brothers have aught against us, leave off our offering, and first go and be reconciled, and when we are at unity, then make our prayers. And if our hearts be so big, that we can neither find in ourselves a disposition to forgive, nor seek forgiveness at others hands, he spares not to tell us, that God his Father will sauce us, Mat. 6.15. as we serve others: If we forgive others, he will also forgive us: but if we will not, nay, if we do not, neither will he forgive us. A fearful sentence, that the God of all mildness should be wroth with us, as long as we are at odds with others. Therefore that our prayers may pierce the clouds, we must follow Saint james his counsel, as in hearing the word of God, so in sacrificing praise to God; jam 1.21. and that is, All filthiness and superfluity of maliciousness set apart, with meekness and pure hands, lift up our hearts; not fraught with gall, as was cain's to Abel; Gen. 4. nor filled with guile, as Achitophel's to David; Esay 6.7. but fired like esay's, and fixed like David's in the Rock of Unity and Amity with God & man: Psal. 108.1. Else, if there be envying and strife in our hearts, though we pray, yet rejoice not, Jam. 3.14. for we are but liars against the truth, witnessing against ourselves, that we do but play the Hypocrites with God And this wisdom is not from above, but is earthly, sensual, and devilish; for where envying and strife is, there is sedition and all manner of wickedness: But the wisdom that is from God, is first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits, without judging, and without Hypocrisy: And the fruit of righteousness is sown in peace, of them that make Peace, seeking to keep fast the unity of Love in the bond of Peace; when they are to enter into the house of Peace, to pray to him that is the God of Peace, that whilst they live here, they may dwell in Peace; and when they die, may rest and reign in the Kingdom of Peace. The third duty, is a serious and sacred preparation to Prayer, Eccl. 18.24 that we may be able to speak to God. For God is a King of Glory: Psalm. 24.8. and his Throne is set: Dan. 12. even a Throne of unaccessible glory: Ezech. 1. from whence he views all the thoughts of Men, Amos. 4.12. jer. 23.24. Eccles. 5. and hears the prayers of all the world. For which cause the wisest Solomon adviseth, that we guide well both our Heart and Tongue, when we come to sacrifice praise to this God, that we neither be rash with our Mouth, nor hasty with our Heart to utter any thing before God; for God is in Heaven, and we on Earth: And therefore when we enter into his House, take heed to our feet, our affections he means, the feet of our Soul, and be readier to hear, that is, to have thy heart well prepared, rather than to offer the sacrifice of Fools. Now that we may be rightly prepared: First, our minds must be emptied and swept of all thoughts & impediments that may hinder this holy Sacrifice. As Christ cleared the Temple of the choppers and changers; john 2.15. so must we our Souls of all thoughts and affections, whether it be of profit or pleasure And if that cannot be yet at least we must turn them aside for a time: for worldly thoughts are those floods of Satan, which strive to quench in us the fire of the Spirit: that veil, that cloud that blinds and hides us from seeing God. Therefore as Moses put off his Shoes when he drew near the Bush; Exod. 3.5. so must we all unholy lets, that with David we may listen what God will say within us. Secondly, there must be an earnest Meditation, Ps. 145.5. Gen. 24.63. Ps. 101.1. Mat. 4.1. Mat. 6.3. Mat. 14.23. Acts 10. both of the mercies for which we must praise God, and of the blessings for which we must pray to God. isaack's walking, David's singing, Christ's often reposedness in the Wilderness, in the Mountains, Peter's retiredness, and Ezechiah's tears, show this to be the way to avoid the offering of the sacrifice of Fools; and also that fond Pharisaical babbling which Christ finds fault with, Math. 6.7. wherewith our prayers are too much defiled. Thirdly, there must be a lifting up of the Heart & Soul to God: Psal. 25.1. that as Elias fiery Chariot carried him to Heaven whilst Elisha was on Earth: So the zeal of God wrapping us in a sacred fury, may mount our Spirits on the wings of desire to the very Throne of God, whilst here they are enclosed in their house of Clay. The Temple of God was set on the top of the Hill Zion; so that they that went thither, ascended by degrees: to teach us, that when we go to pray, we must learn to go up out of ourselves, not caring to view the beauty of jerusalem; but to look on the glittering golden East gate, and the Cherubims with the Mercy-feate, the Throne of God, & of the Lamb, that may bring us as it were into a sacred ecstasy, ravishing our hearts with the brightness of God: for this is it will make us to dance with David before the Ark of God, 1. Chro. 15.29. and to cry out with him, Psal. 108.1. Our heart is fixed, O God, our heart is fixed: we will sing and give praise; crying to the Creatures, the Heavens, the Earth, the Sun, Psal. 148. the Stars, the Angels, and all things to praise God with us, as he did, Psal. 57.7. Fourthly, there must be a holy and humble Reverence, Psal. 5.7. of the Majesty and name of God, in regard of God, of Angels, and men: Of God, Amos 4.12. 1. Cor. 11.10. for he sees our Hearts; of Angels, for they behold our carriage, our order, our demeanour; of Men, for they are apt to take example: the good to imitate, the rebellious to scoff, perhaps to revile; yea, and it may be, 1. Cor. 14.25. (for so Saint Paul says) to be won by. And this reverence, as it must not be hypocritical (for then God abhors it) nor superstitious, (for he will disdaime it:) So must it come from a contrite heart that trembles at his words; Esay 66.2. (yet not with a slavish fear, but humbled at the presence of him that resists the proud:) and a settled gesture and comely carriage of the whole body, that may express the inward meekness and staidness of the mind. Else shall we do but as the Pharise did, Luk. 18. 1● presumptuously come to the Temple of the mighty God, Levit. 10. 1● and with Nadab and Abihu, offer up strange fire, loathsome and fruitless prayers to God, who in stead of hearing, will stop his ears, since we are unfit to speak to him, and in stead of blessings, will rain down crosses, if not curses upon us, since we are so impudently bold to abuse him. The want of due regard to these things, oftentimes makes the house of God, the house of Rimmon; or as Christ said, A Den of Thiefs, where unrepentants and relapsers, ill tongued & divelish-minded Shemeis, railing and black-mouthed Rabshaka's, proud and insulting haman's, unchaste & adulterous jesabels', false and damned sly Achitophel's, hypocritical Ahabs', murderous joabs', lascivious whorish Iehu's, hellbred Nicolaitans, superstitious Micah's, & all the sinful rabble of men, with eyes full of adultery, with hands full of cruelty, with hearts full of all impiety, impinitencie; hypocrisy, malignity, ebriety, and tongues tipped with the poison of Asps; open their mouths, and bend (perhaps) their knees, (which many of them think themselves too good to do) and pour forth like Bells Priests, abomination in stead of a sweet smelling Sacrifice, heaping thereby, upon their own pates, wrath as Saint Paul says, against the day of wrath, in that when they come to see and speak to God, a God hating wickedness, a God dwelling in light, a God whose voice shakes the very heavens, and whose eyelids read the secrets of their souls, they have not with Moses put off their shoes, nor with Aaron put on their sacrificing weeds; but either naked like Adam, Gen. 3. they appear before God; or, if they be clad, it is but with the rags of unrighteousness, not with the rich attire of Preparation. And therefore, as he without a Wedding garment received his sentence from the King's mouth, at the Table, in presence of the guests, to be taken away, bond, & thrown into Hell; so they, for offering the sacrifice of Fools, fools as they are, that is, wicked and lewd men, receive the just reward of their sin; which is, that when they pray, they are never heard, except it be to their further condemnation; and having prayed, they are never bevered, but rather worse in their conversation. The undutiful and unreverent behaviour of many, young, elder, and eldest of all in the sacred house of God, in the time of public prayer and thanksgiving to God; some most unreve rently capped, whilst others do, & they should, but do not, pray and sing to God, some not vouchsafing so much as to bend one knee to God, (a token that their hearts are unfit to bow,) some whispering and talking to others, some snorting and sleeping before the Angels of God; some reading and not joining with the Minister and people in serving God, some not content to be slack themselves, but to hinder others from coming to God, some speaking evil, like wicked julian and wretched Lucian, of the worship of God, some carping at the Minister, some at the Service, some at the Seats, some at the Ceremonies in the Church of God, some never publicly nor privately invoking▪ God, too plainly gives evidence against the looseness of the time, and shows us the cause why our Sacrifice is not accepted of God; because like Cain we are hollow toward God. First therefore for Repentance, let us learn of David to wash our hands in innocence and so proceed to the Altar of God, Psal. 26.6. remembering with Saint Augustine, De 10. chord. c. 5. Aug. lib. de Eccl. dog. cap. 48. that Repentance frees us from the wrath of God, and abolisheth all our sins. Now if the flesh, which is always unwilling, think it too burdenous, so oft to repent as we pray to God, know that as the same father says, De 10. chordis. It's better a little to be punished here, then to be plagued everlastingly in Hell. Know also that Repentance is the yoke of Christ, Mat. 11.29. which himself says is easy, and he it is, that by the assistance of his grace helps thee to bear it. Know it is the chiefest mark of God's children, Rom. 8.23. to be groaning and repining, and repenting of their sin: not repining against God, but their own corrupt heart, that is always betraying them into the power of sin. Know lastly, that whoso reputes not, cannot pray, because the spirit of prayer, 2. Cor. 7, 10, 11. and the grace of Repentance, sorrow for sin, detestation of sin, care to avoid sin, comfort against sin, are inseparable one from another; so as none can repent, but they can cry, but they can pray, but they can trust, but they can hope, but they can hang upon the promises of God even with job, job. 19.26. in despite of Hell, relying on God, and with Peter pouring out true tears of sighs and sobs unto God. Mat. 27.75 And till we find in some good measure, some of these graces begotten in us, be not too secure; our case is not so good as we take it for: And therefore when we mean to sacrifice to God, take heed we first make our agreement with him. And for Reconciliation with our Brethren: Since God hath resolved not to be reconciled to us, till we first be recouciled with them, and for that cause taught us to pray him to forgive us as we do them; Mat. 6.15. let there be no rancour in our minds when we pray: for as Isidore says, Lib. de summo bono. c. 27 In vain do they seek to be at one with God, that needs will be at odds with their neighbour. Therefore, if thy brother have offended thee, go, ere thou prayest, and be reconciled: if he be fare off, and thou canst not come at him, then must thou go (says Saint Austin, De. 10. chord. c. 5. with the feet of thy heart where thou mayst find him; prostrating thy affections humbly to God, craving earnestly pardon at his hands. But if thou canst speak with him, thou must pray pardon of him, whom thou hast wronged: Saint Gregory tells thee how, and so Saint Chrysostome on Math. 5. If thou hast offended by thought, in thinking ill of him, be reconciled in thought, by thinking well of him: if by words thou hast hurt him, by words thou must slake him: if by deeds thou hast wronged him, by deeds thou must make amends; for thou canst not otherwise then by deeds be atoned at him, whom by deeds thou hast wronged. In vain is thy Sacrifice of Prayer of Alms, when thou offerest that which is wrongfully got: And what can it profit thee, that others pray for thee, and thou all the while prayest against thyself? The most high regards not the sacrifice of Cain. I will conclude this point with that saying of S. Chrysostome upon those words, Mat. 6. Forgive us our trespasses. Wouldst thou have God to be no otherwise good to thee, but only not to hurt thee; and yet turn away his face and cheerful countenance from thee, always setting thy sins in his sight, always thinking of thine iniquities, and not once vouchsafing to look upon thee? Surely, O man, thou wouldst not for a world. Such therefore as thou wouldst have God be to thee when thou prayest for pardon of thy sins, such must thou be to thine offending brother. Lastly, for Preparation: Since the Church of God is the house of glory; Psal. 84.1. & 11. and God in his Church doth show his glory, since the Angels of God, 1. Cor. 11.10. which are full of glory, attend on thy sacrifice and mark all thy deeds; since the powers of Hell bend and their powers than most to hinder thee, Mat. 4.1. when thou shouldst pray most publicly, privately, by thyself, with others, abroad, at home, in all places, as Saint Paul commands: As the Israelites in the Wilderness at the giving of the Law, were prepared to hear God speak to them: Exod. 19.12. and Moses when he saw the unburnt burning bush, Exod. 3.5. put off his shoes: Be thou, when thou comest to speak unto God, prepared so, that neither thine Eye may misled thy Heart, nor thy Heart may fail thy Tongue, nor thy Tongue either babble with the Pharises long, Math. 6.7. and to little purpose, or lisp like the Ephramites, judg. 12.6. speak thy mind imperfectly and unaptly to God: But that the whole man, body and soul, with a sanctified heavenly reverence of God, in regard of his blessings, for which thou must praise him, Psal. 117. and of his mercies, for which thou must pray to him, as also of his judgements, for which thou must fear him, and of his wisdom, for which thou must honour him, may be offered up, together with thy praises, a holy acceptable Sacrifice to God: And this is our reasonable service of God. Now as before our Sacrifice-offering, these are the robes more rich and glorious than those of Aaron, Exod. 39 wherein our Souls should be arrayed, if when we come to the Altar of God, we would have our Prayers go up like the incense: So in the time whilst we are in offering, I find in the Scriptures, and the practice of the Saints, some other ornáments that must be used, as needful every one in the time of Prayer, as the former be before. The first is, that every request we make to God, must proceed from a lively sense, Psal. 51. feeling, and understanding of the want of that which we ask: for example; In the first Petition, when we pray that God's name may be sanctified; that is, that in his Word, works, mercies, judgements, and all the creatures we may glorify him, except we see and feel how proud and blind, how hardhearted and ingrateful we are to God by nature, and also by custom in sin, for his mercies, for his creatures, for his Word, for his Spirit, etc. we can never pray seriously for humility, for the true knowledge of God, for zeal, for love, for care to please God; all which, and more, are included in this Petition. In the second Petition, when we pray and say, Thy Kingdom come, who can-rightly with fervency of Spirit, request God to renew his soul, his heart, his will and affections, to sanctify him so, that the spirit that raised up jesus from the grave, may raise him from the grave of sin, and reign and rule in every part of him, making him live in holiness and righteousness all his life, if first he feel not the bondage and heavy yoke of his sin, and the slavery wherein naturally he is chained to Satan, being daily led captive to all kind of vice? Gold and heartless is that request, that flows not from a true touch of want. So in the third, Thy will be done, except we feel, and that very lively, our own proneness and aptness to rebel against God's laws, our hypocrisy, our pride, ambition, contempt of God, his Word and Sacraments, our exaction, oppression, cruelty, impatience and murmuring against God because we cannot have our own wills, who can rightly desire to learn that of Christ, to deny ourselves, take up our cross daily, submitting ourselves in all things to God, endeavouring both to know his will and do it? In the fourth likewise, who can, Pro. 30.8. with Agur, pray for contentedness in all estates, aswell poverty as prosperity, that first feels not a want thereof through covetousness that's naturally engrafted in him, and diffidence that God will not provide for him? This lively sense of want was in Anna, 1. Sam. 1.10. when in the anguish of her heart she prayed for a child to God: & in David, Psal. 51. when he roared for the very torture and vexation of heart, because he felt not God's presence and comfort, Psal. 130.1 as he was wont: In Daniel also, Dan. 9 when with that fervency of zeal, he prayed for jerusalem, the Temple, the jews and himself, after their long Captivity in Babylon: And this must needs be in every one of us, if like Elias, we would have our prayers to prevalie. 2. And as there must be a sense of want, Psal. 55.17. Psal. 119.10. so must our requests proceed also from a lively and fervent desire; such a one as was in Moses, when he spoke not a word, and yet the Lord asked him, Exod. 14.15. why he cried unto him? when in his heart he only called on him. The same was in David, Psal. 143. Psal. 42.1.2. As the Hart panteth after the rivers of water; so longs my Soul after thee, O God: My Soul is at hirsts for God, even for the living God? O when shall I enter into the presence of God. Esay 37.16 So in Ezekias that noble King, when with bended knees and tears he stretched out his hands, and spread Sennacheribs' raylings before God. 3. Further, that our Sacrifice may not be like Esau's, Gen. 27.34. who felt roared and prayed when the Birthright was gone, and that with bitterness for a blessing: nor like Ahabs', 1. Ki. 21.27. which was fervent, but yet hypocritical; every request we make to God, must proceed of a lively faith, by which we must have an assurance to be heard. For they that pray, must have an affiance that God in Christ will grant their petitions. For this cause Christ tells us, Mark. 11.24. that whatsoever we desire when we pray, believe that we shall have it, and it shall be done unto us. And Saint james bids, jam. 1.6. Ask in faith and waver not, and we shall receive our desires. And Christ again, Math. 7.7. Ask, and ye shall receive. And john 16.23. Whatsoever ye ask the Father in my name, he will give it you. But always the condition is, that we ask in faith. I, but you will say, there's all the doubt; for how may I know that I have faith? I purpose not here to handle at large the nature and properties of a living faith: but only to satisfy the weak and wavering in a word or two, I'll teach you to know faith. As Saint john says, 1. Joh. 5.8. There are three that bear witness in Heaven, the Father, the Word, and the Spirit, and these three are One: And there are 3. that bear witness in Earth, the Spirit, and Water, and Blood, and these 3. agree in one: So Saint Paul says, 1. Cor. 13.13. There are 3. that abide in one; Faith, Hope, and Love, and these 3. give witness unto one, that Christ jesus dwells in him. Faith witnesseth with the Spirit unto us, that we are the Children of God, Rom. 8.16. And hope and love witness unto faith, that it is a true and living faith: as breath, heat and motion witness and approve that the body is alive: so love and hope approve unto our hearts that our faith is alive. There is a dead faith, jam. 2.26. a faith without works, a faith without hope and love, the two infallible companions of true faith: But true and living faith, which Saint Paul calls the faith of the Son of God, because he by his Spirit begets it in us, and is the proper object of it, hath always with it hope and love, by which the effects and power of it appears, to God, to Angels, to Men: to God first; then to man: To God, 1. In believing his promises made unto us in Christ. Act. 16.31. 2. In seeing our lamentable estate by nature, Ephes. 2.1. how we stand subject to his eternal wrath, eternal death, eternal bondage under sin and Satan. 3. In sorrowing for our sins general & particular. 2. Cor. 7.11. 4. In confessing them Mat. 3.6. unto God: 5. Praying for, and hoping of pardon for Christ his sake: Act. 2.37. 6. In hungering after righteousness: Mat. 5.6. 7. In continually endeavouring to hate sin, Acts 2.42. and please God, Psal. 97.10. Again, as it's working by love and hope to God; so also it's approving itself to Angels and Men, by humility and meekness; Mat. 11.29. for true faith is never proud: 1. Thes. 5.14. by patience and long suffering; for it murmurs not: by charity and alms deeds, according to the talon received from God, either by actual relieving, or affectionate desiring to do so, visiting the sick, Math. 25.35, 36. comforting the comfortless, helping the poor, clothing the naked, and in a word, never resting to do All good; not envying, 1. Cor. 13. not boasting, not railing, not speaking i'll, not disdaining, nay, not seeking her own things; not covetous, not lascivious, not wickedly angry, not thinking ill, not rejoicing in any sin; But suffers all things, endures all things, believes all things, and hopes all things: Gen. 15.16, 17, 18, 19 with Abraham it's constant in believing and obeying God; Acts 8.13.20, 28. with Paul it's valiant, in suffering all crosses, all afflictions for God; with David it's patiented, in all calamities hanging still on God: job. 19.25. with job even in the fire of trial, and the boiling furnace of Satan's sifting, it cleaves fast unto and holds by God; and every day grows from strength to strength, Psal. 84.7. bettered in knowledge, bettered in affection, bettered in obedience, till at last it come to say with David, Psal. 23.4. Thought I walk in the valley of the shadow of death, I will not fear; and with Saint Paul, Rom. 8.38. Nothing can separate me from Christ jesus; because with job, job 19.25, 26. it knows that our Redeemer life's, and that we shall rise up again with him to glory. This, this is that true and living faith, wherewith we must offer our sacrifice to God. But if any find not in their hearts these things, nor these fruits of faith in their lives, know yet for their comfort, that there is a lesser degree of a true and living faith; which though it be compared to smoking flax, Esay 42.2. & a bruised reed, for the weakness of it, yet is it a most sure Anchorhold, and receives perfect acceptance with God. And this little faith is, when though, we know not Gods promises of salvation by Christ exactly; neither are able to apply them to ourselves perfectly, and strongly, as Paul, and David, Psal. 23. Rom. 8.38. Acts 16.30. Luke. 3.10, 12, 14. Acts 2.37. and others did; yet we do earnestly desire to repent, and have our sins pardoned, seeking by all means of fasting, praying, weeping, wishing, and conferring with such as are able to help us, to be reconciled to God, hoping of his mercy, and thirsting after righteousness, Rom. 14.1. & daily increasing in grace, still making better & better progress in Religion. Such a faith as this once was in the Apostles, the very attendants, and continual companions of Christ; who though they believed Christ to be the Son of God, Math. 16.16. yet they knew not of his Death and Resurrection till afterward, joh. 6.6. Math. 17.23. Luke 9.45. john 20.9. Such also was the faith of those Disciples at Ephesus, whom Paul found ignorant of the very being of the Holy Ghost, by whom they had received power and grace to believe in Christ. Acts 19.2. And they that have this Faith, though but little & small, as wanting the fullness of that strength, by which they might be able to say with Paul, that they are assured there's laid up for them a crown of righteousness, 2. Tim. 4.7, 8. which God will give them at the last day; yet may they with boldness and confidence have access to the Throne of grace: For GOD hath promised, that to him that is athirst, Reu. 21.6. he will give of the Well of the water of Life freely. And our Saviour himself cried it once in the great day of the great Feast of Tabernacles, that All that are thirsty should come to him and drink: john 7.37. And if any be laden with the burden of sin, Mat. 11.28. Come unto him, and he will ease them: For thirsting after righteousness, Mat. 5.6. and remission of sins, is one of the chief of those mercies of God, which whoso hath, already is become partaker of eternal happiness, and in the end shall be fully satisfied. 4. Yet now, though we have faith lively and true, from which our requests must proceed; this faith of ours must have his warrant, his ground, his stay from the Word of God: So that every Petition which Faith puts up, must be made according to the will of God. So Saint john saith, 1. joh. 5.14. Whatsoever we ask in his Name, according to his will, we shall receive. Otherwise we may ask, jam. 4.3. as Saint james says, and not receive, because we ask amiss; that is, having neither commandment so to ask, nor promise to receive. And so asked the Mother of Zebedees' children promotion for her sons, Mat. 20.23. & was repelled of Christ, because she begged she knew not what. And so did Peter in Mount Thabor to build Tabernacles. Luke. 9.33. Mat. 12.38 And the jews to see a sign from Christ. We therefore that sacrifice, and that with faith, must from God look for both a commandment to warrant, and a promise to fulfil our requests. And here we must observe two Caveats: First, that all our requests to God are either for things spiritual or temporal: And spiritual things are either absolutely necessary to salvation; as, the knowledge of God in Christ: the remission of sins: Faith, Hope, Love, Humility, Obedience, a good conscience, etc. or else they are but only such as are profitable: as the understanding of all Scripture: all knowledge of Arts: Tongues: power to work miracles, and such like: Those that are of absolute necessity to salvation, we must ask them simply without condition: So did Paul, Ephes. 1.17. David, Stephen, and others. Those that are but profitable, and temporary, as health, honour, children, life, etc. must always have a condition annexed, Jam. 4.15. If it be for God's glory: If it be agreeable to his will, Luke 22.42. Secondly, we must not bind God to any circumstances of time, place, Psal. 130.5, 6, 7. means, or otherwise; but leave all free to him, and with patience attend his pleasure, as David did: Psal. 40.1. who waited patiently upon the Lord, till he inclined to him. For so God commands us, Psalm. 37.3, 4, 5, 6. Tarry thou the Lords leisure, and he will bring it to pass. 5. Fiftly, as we must pray from a lively sense of our want, with fervent desire, and a lively Faith, having a warrant from the Word of God, not ask things unlawful, Psa. 99.5, 6 Psal. 86.7, 8, 9, 10. Phil. 4.6. Esay 45.5. jer. 23.24. Deut. 6.13. nor stinting God to any time; so this sacrifice must be offered only to God; sith He alone at all times, and in all places, is able, and can hear All men, which neither Angel, nor Saints can do. Secondly, because Prayer and Invocation, is from Man to God, a peculiar part of God's honour: Mat. 4.10. And his honour he hath sworn not to give to another. Psal. 97.7. In which respect, the Angel refused adoration, Reuel. 22.9. commanding us to worship God alone. And GOD himself, by David, speaking to all the Nations of the earth, bids them trust in Him, Psal. 62.8. and pour cut their hearts before him. And in another Psalm, David attributes it for a special tithe to God, Psal. 65.2. Thou that hearest the prayer, unto thee shall all flesh come. For which cause that commandment is in the 50. Psalm 15. Call upon me, not on any creature, in the day of calamity, and I will help, saith God. And sure if the Angels must not be honoured with this sacrifice of prayer and praise, who are glorious spirits, and more excellent by Creation and Grace than the Saints, and are ever with us, Heb. 1.14. & about us for our good, according to that of David: Psal. 34.7. The Angel of the Lord tarryeth round about them that fear him, to deliver them: and that of Christ touching little Infants, Mat. 18.10 Their Angels always behold the face of their Father which is in Heaven; much less must we pray to any of the Saints, who are neither so excellent, nor so present with us. Esay 63.16 Abraham knows us not, saith God by the Prophet, and Israel is ignornat of us. And Saint Paul to the Romans proves by demonstration, Rom. 10.14 that we must pray only to God: Thus; He alone in whom we must believe, must be prayed unto: Only in God we must believe. To him only we must therefore pray. And to whom else did the Fathers, Patriarches, and Prophets, Adam, Seth, Henoch, Noah, Abraham, David, Daniel, Esay, jeremy in the Old Testament, & Christ himself, the Apostles, and the Church in the new, ever tender this sacrifice of Prayer, & praise, but to the most Highest God, Phil. 4.6. the Father of our Lord jesus Christ? I have cried unto thee, O LORD, Psal. 130.1. Psal. 146.1. Psal. 5.1, 2, 3, 7. says David, and unto thee will I give thankes, for thou art my God. And when Ezechia in his straightness and distress, prayed, began he not, O Lord of Hosts, Esay 37.16. God of Israel, which dwellest between the Cherubims? Can Moses, or Abraham, or the Angels have helped them, or had they had any confidence in them, they might as well have prayed unto them also, as to God. It is therefore a spirit of error and delusion, that persuades poor ignorants to pray to, and trust in Saints: And of such spirits we must take heed. And if the power of Scripture cannot move such as are simple to beware: hear a little short discourse of Saint Austin's, which word for word, I will set down, out of his Book of taking care for the Dead: the thirteenth Chapter. If the souls of the dead could be, or were present, at or about the affairs of the living, and speak unto us, when we dream in our sleep we see them; surely, my Holy Mother no night would forsake me, who followed me both by Sea and Land to live with me. For God forbidden, that by obtaining a happier life, she should now become more unkind than she was; insomuch, as when my heart is vexed and filled with sorrow, she will not so much as comfort her aggrieved son, whom she loved most dearly, whom she never could endure willingly to see sad. But verily, it it as the Psalmist says, My Father and my Mother have forsaken me, but the Lord hath taken me up. If then our Fathers have left us; how are they present and behold our cares? And if our fathers be not: what other dead folks are there that know what we do, or what we suffer? And a little after, The Spirits of the Dead are in such a place, as they do not see the occurrences & things in this life. If neither they see us then, nor know not what we do: sure hear us they cannot: and why then should we pray to them? Let Christ's answer to the Devil stick in our hearts, when we are tempted to pray to them; Mat. 4.10. Thou shalt worship the Lord thy God, and Him only thou shalt serve. 6. Besides, as God only must have this Sacrifice, Heb. 13.15 so we must offer it not in our own, but in the name and mediation of Christ. Gen. 18. For we are but dust and ashes: of ourselves unworthy to come in God's presence. He it is that is that Lamb of God that hath taken away the sins of the world, john 1.29. in whom alone god is well pleased: Mat. 3.17. Who ever hath this golden Censor to offer upon the golden Altar which is before the Throne of God in Heaven, Reu. 8.3, 4. the Prayers of the Faithful, that they being mingled with the sweet obours of his Intercession and Merits, the smoke of them may ascend up before God, Reu. 8.3. Therefore Saint Paul gives a precept, Col. 3.17. that whatsoever we do in word or deed, whether it be praying or praising, or working the works of this life, or the works of grace, do all in the name of the Lord jesus, giving thankes to God the Father by Him. For he it is alone, in whose blood the Saints wash their long white Robes, Reu. 7.14. through whom we have access with confidence unto the Throne of grace; who by himself hath purged our sins, Rom. 5.2. and now sits on the right hand of the Majesty of God, to appear now in the sight of God for us. Heb. 1.3. Heb. 9.24. Erroneous therefore and derogatory to Christ is that doctrine, that teacheth other Intercessors besides Christ: 1. joh. 1.3. john 14.13. 1. Tim. 2.3. Heb. 7.25. 1. Cor. 1.2. Acts 9.14. Since there is no name in Heaven, Earth, or elsewhere, but the holy and reverend name of jesus only, in which we can expect to be heard. Therefore Only in his name must this sacrifice be made. 7 I, but though it be made in the name of Christ, to God alone, according to his will, with a lively faith, a fervent desire, and a sound sense of want; yet oftentimes we see, that God's dearest children receive many put-byes: 2. Cor. 12.8. as Saint Paul, when he prayed and besought God thrice to deliver him from the messenger of Satan. And the woman of Canaan, when for her Daughter she followed Christ, and in all humbleness most lowly besought him, and he would not hear her, no, nor so much as look upon her: nay, when his Disciples, entreated for her, and she still continued her request, in stead of Myrrh from those sweet lips of his, came forth a bitter gall of distaste; insomuch as he spared not to call her Dog. Mat. 25.26 Therefore in offering this holy Sacrifice, which so tends to the honour of God, we must have another thing, as it were, to conquer God, when our prayers seem not to pierce his ears: And that, saith Christ, is Continuance and Perseucrance in Prayer: Luke 18.1, 7, 8. Whereto he exhorts us by a Parable of a Widow, who by her importunity wrested an unjust judge, that neither feared God, nor cared for man, to avenge her of her Aduersary-Which Parable Saint Luke sets a note upon; That he did of purpose propound to this end, that we ought to pray, and not wax weary, verse 1. though God suffer long before he hear us, verse 7. This also he teacheth by his own example, in continuing forty days fasting and praying in the Wilderness, Math. 4.1. and whole nights in the Mountains, Mat. 14.23. sequestering himself from all company, Luke 16.12. By precept likewise: Ask, Seek, Knock: Mat. 7.7. And by another Parable, of one that made his friend, through his importunity, Luke 11.8. to rise in the night to give him Bread: and lastly, by promise, Math. 7.7. Ye shall have: ye shall be heard: ye shall find: the door shall be opened. In this Perseverance we have for Patters almost all the Worthies in Scriptures. Gen. 32.24 Adam and Abraham, Isaac and jacob, who all night wrestled with God in likeness of a man, and at last prevailed. Exo. 17.12 Moses, that would never give out: but when he was weary, had Aaron and Hur to hold up his hands. job, and Danid, Psal. 69.1, 2, 3. Act. 2.1. & the Church in Babylon, the Apostles, the Primitive Church, and all the Martyrs, those Heroic brave Champions, whose mouths, nor flames; Theodoret. Hist. Eccl. Socrates, Eusebius. nor Lion's jaws, nor any tortures could stop from pouring out prayers, and singing even in their sharpest pangs, till God and his Christ had gotten victory. Saint Augustine reports of his Mother Monica, Libris con fessionum, 5.7.8.9. that Noble, Virtuous, and Religious Matron, that many years together, before God converted him, she spent whole nights in prayers and tears to God for him, Lib. conf. 3. c. 11. who as then was no better than an Idolatrous Pagan, for 9 years together (as himself confesseth) an heretical Manichee: De morib. Ecc. Cath. l. 1. c. 18. And at last coming to a Reverend Bishop, Lib. confessionum 3. c. 12. & with many tears often most instantly desiring him, servantly to commend her Son unto God: He seeing her Tears, her continuance, her holy desires, cheered her thus up with this Noble comfort: O happy Woman, go on a God's name, and be of good comfort, a son of so many tears is impossible to perish. And not long after, after so many prayers, so many tears, so many years, so much constancy, fervency and continuance, it pleased God he became a Christian, and one of the most worthy Fathers of the Church. Many have I known power out their prayers with tears to God, ten, twenty years together, and I have heard longer, for the assurance of God's love towards them in Christ, and yet all that while have not had their desire. Which God doth partly to try us, if we will expect him with patience; Psal. 11.5. partly, to sharpen us the oftener and more fervently to invoke him: partly, to Mat. 15.23. to the 28. to exercise his gifts in us: and yet in the end crowns his children with unspeakable consolation: in the mean time giving them Humility, and Patience, and Strength to await him. 8. The last Ornament in this Sacrifice of Prayer, Psal. 70.4. is the Crown of praise, wherewith every one must be adorned, that will perfectly offer their vows to God. A Crown of so inestimable value, that GOD prefers it before all the offerings of Bullocks and Goats; Psal. 50. nay, above the Incense of Sheba, Psal. 69.31. and the gold of Arabia. And for that cause it was he so dear loved David his Anointed, Psal. 96.98, 100, 101, 148, 149. for that the praise of his God was always in his mouth, and his tongue was ever telling of his righteousness. Every night was he singing of his mercies, and of his truth and judgements continually. As there were three persons in the Trinity that blessed him; so there were three parts in him by which he returned his thankfulness back again: his heart, his tongue, his hand. And these three, like the Heavens, were always in motion: his heart musing, his glory singing that was his tongue, his hand warbling, one while on the Lute, than one the Cymbals, anon on other Instruments, Sackbuts & Shawms, Organs and Fifes; and the burden of all was, Praise the Lord. The blessing whereof redounded to himself, and his, and crowned him with such both admiration and commendation, as he rests a pattern to the Saints of God, of all Piety and goodness, but specially of thankfulness to the world's end. In offering whereof, as he had the Spirit of God for his Author, to move and rouse up his Body & Soul; so he wanted not the examples of Noah, after the Deluge, Gen. 8.21. from whom God smelled a savour of rest: Of Abraham, Gen. 14.20 after his victory got of the 4. Kings. Of Moses, Exod. 15. after Israel's passing thorough the Sea: Of Deborah and Baruc, judg. 5. when Sisera and jabin were overcome; to teach him how, after his many deliverances from saul's malicious and murderous persecutions, 1. Sam. 21, 22, 23, 24. from Absaloms' unnatural and Achitophel's unfriendly and treacherous conspiracies, 2. Sam. 15.11, 12. from God's sharp handling himself and his people for Vriahs' wife and life, 2. Sam. 12.10, 11. he should with triumphal songs of acknowledgement bless God, and express the unfeigned thankfulness of his heart for all the good turns he had received. Wherein, if we rightly consider of it, we may soon see how God would by his example tutor us, to let none of all those excellent and rich favours, wherewith he blesseth Mankind generally, and his children in a far more particular sort, to scape either our attentive contemplation and meditation of them, or our serious and true acknowledgement of his love, in returning him the interest which only he expects, and that is, the fruit of our lips, confessing his name, Hel. 13.15, 16. which is our Oral Sacrifice of Praise, & the fruits of our Faith, in doing good, and relieving the Saints, which is the Real Sacrifice of our lives. For, as it's true which Saint Paul says of Him, 2. Cor. 9.7. that he love's a cheerful giver, because he that gives joyfully, shows his readiness to confess from whom it is that he hath means to give; so is it as true, that he love's as well a thankful receiver: neither does any thing afflict him so, or causeth him utter such bitter complaints, as the ingratitude of such for whom he does most, yet they lest of all others regard him. Num. 11.10. Exod. 14.11. Exod. 15.24. Exod. 16.3. Psal. 106.15, 26. Esay. 1, 2, 3, Hosea 4. Let the often murmurings of Israel in the Desert, and their often smarting for this very sin, under so many, so grievous plagues, his often upbraid of them by his Prophets, calling Heaven and Earth to record against them; his many fearful judgements poured upon the heads of unthankful men, even Kings themselves; dethroning Nabuchadnezzar, Dan. 4.29.30. striking him with Madness, and because he forgot to be thankful to God, making him forget to be King or Man; 2 Ma●. 9.10 wounding that proud and ingrateful Antiochus so sore, that he became loathsome to himself: and vainglorious Herod with such a like disease, Acts 12.23. causing vile worms to devour him alive, witness unto us the truth hereof. They therefore whom God hath blessed with the fatness of the Earth for their dwelling, Gen. 27.39 and the dew of Heaven from above, whose names and families he hath made honourable, that their fathers own sons, as well as strangers, Gen. 42.6. bow down yielding reverence unto them, upon whom he hath made the Spirit of wisdom & counsel to rest, Numb. 11.25, 26. whose loins he hath clothed with health and strength, whose hearts he hath seasoned with immortal grace, whose lives he hath saved from the grave, from shame, who every day still have their portion increased, must remember when they come, (and come they must often) to set themselves in the presence of God, to give him most unfeigned & particular thanks for their honour, their health, their riches, Psalm. 144.1, 2. their knowledge, their faith, approving itself by love, their all other heavenly and earthly endowments, lest else they be worse than the very Beasts, which fed by the hand of some loving Herd, Esay. 1.3. cease not in their kind to show themselves thankful. It's reported of Plato, that every day he gave God thankes for three things: That he was borne a Man, not a Beast: Plutarch. in Alcibi. That he was not borne a Barbarian, but a Grecian: And that he was then borne, when he might have Socrates to teach him. Pamelius & Beat. Rhenanus. Saint Chrysostome likewise was wont to praise God, for that he had made him a reasonable man, perfect in the parts of his body and soul, not lame, nor blind, nor foolish, as many be: for that he had made him a Christian man, no Pagan nor jew: and for that he had made him a regenerate Christian man, and a Bishop among Christians, enabling him to teach both himself & others to live and do, as our Saviour taught us. Yea, Mat. 11.25 our Saviour himself in his own Person, as of all other virtues and religious obedience, so herein was pleased to become our pattern. Acts 4.24. And the blessed Apostles, by their preaching and practice, nay, the sensible and senseless Creatures may move us to care and diligence in performance of it. Psal. 19.1, 2. And surely, if we give but our eyes leave to view, or our ears to hear of those infinite exceeding mercies, which every day & night are dewed upon us, like the Manna upon the Israelites in the desert, Exod. 16.14. dropping as Hermon, upon our souls, deliverance from the bondage of sin and Satan, comfort against the fear of eternal death, care to live honestly and religiously in the world, hope of a Crown of glory incorruptible, love of God's Word and his Saints here in earth; and upon our bodies, health, strength, raiment and food; or patience in the time of sickness and want: On our names, children & goods, preservation and increase; or else in the loss of them, confidence and comfort, it is not possible, but the most inflexible Adamantine heart will melt and be dissolved into a Spring of thankful and joyful tears, to consider of the kindness of our good God. Seeing then this is the souls rich attire, which makes her more beautiful in the sight of God, when and whilst she worships before his footstool, than the glittering stars do the Heavens in the night; let us, in the very instant of praying; strive against the dulness of our flesh, the unwillingness of nature, the hardness of our hearts, and the blindness of mind, to be sound touched with the feeling and sense of the want of such things for which we pray, as of the want of Sorrow for our sins, Psal. 32.3, 4, 5. original, actual, lately, or long since done against either God or Man, Sense of the decaying of saving grace in us, Psal. 51.12. the comfort whereof we have 2 Thes. 3.3. had, and should still in our hearts, Faith in the promises of grace and life, joh. 3.16. Mat. 14.30 Strength to withstand our own corruptions, Eph. 6.10. the Devil and the world's assaults, Patience and dependence on God in the time of trial, Luk. 22, 57, 58, 60. Heb. 10.35, 36. Conloss. 1.11. when tedious and sharp sickness, poverty, reproach, disobedience of children or servants, domestic untowardness, unkindness of falsehearted friends, pressures of mighty enemies, sudden unexpected dangers, imprisonment, loss of goods, or any other vexation afflicts us, The Spirit of Meekness and Humility, Philip. 2.8. Mat. 11.29 proud and towering minds that are ever climbing, Iphes'. 4.2. ever aspiring after earthly things, Wisdom and knowledge in the mysteries of our Redemption, Ephes. 3.19 Colosi. 1.9. Constancy, Apoc. 2.10. in forsaking & striving against sin, Moderation in governing the rage of our Passions, Ephes 4.26 31. Sobriety, Ephes. 5.15. in taming our lusts and affections, Watchfulness over our whole man, 1. Pet. 5.8. Care to pray often, Coloss. 4.2. Thes. 5.17. Zeal in Prayer, Heb. 5.7. Compassion of others misery, Heb. 4.15. Mat. 9.36. Observing our continual slips, Psalm. 119.59. Meditation in the Law of God, Psalm. 119.15. Attentivenesse to the Word preached, Mal. 13.23 Serious consideration of the shortness of our life, 2. Pet. 3.10, 11. job. 14.1, 2, 3, 4, 5. Reu. 21. & 22. Esay 30.33 the vanity of all earthly things, the glory of Heaven, and the terrors of Hell-fire, Often and deep thinking of Christ's sufferings and love towards us, Diligence in marking how God deals, Psalm. 119.21. and always hath done with his children, with the wicked, with ourselves; 1. Sam. 17.34. Psal. 105. & 106. his boundless pity and mercy to some; his severity and rigour upon others; his hourly favours upon us and ours, Psalm. 119.101.102. in keeping us from heinous and notorious sins, Bettering us by our sins, 2. Cor. 7.11. Helping us against sins, 2. Cor. 12.9. Defending us by his Angles, Psal. 34.7. Blessing our labours and Families, Psalm. 147.13, 14. Teaching us to bear the cross patiently, joh. 16.33. Helping us when all means fail us, Exod. 14.12 13, 27. Thankfulness to God for every blessing. Psalm. 146.1, 2. For verily, jam. 1.26. as S. james says; He that seemeth to be religious, and refraineth not his tongue, but deceives his own heart, his religion is but vain: so he that seems religious, and prayeth with his tongue, not having in his heart a true feeling of his wants, he deceives himself, and his prayer is but vain: For the sense of want to prayer, is like the spirit to the body. jam. 2.26. The body without the spirit, is dead, feels not the chains wherein it's bound, the wounds are made in it, the dishonour done to it; so is prayer without sense of want: It shows not that the soul is alive, groaning under the Devil's yoke, the deep wounds of sin; but like one that hath drunk much Oppium, deadly asleep, if not stark dead: nay more; it's idle like the Heathens babbling to no end, Mat. 6.7. with many fond hypocritical Ohs, and O Father, when it cannot tell what to ask the Father: It's unprofitable, neither edifying him that makes it, nor those that hear it: It's unacceptable, being the Sacrifice of folly, and blasphemous, rashly taking the most holy Names of God in vain. Therefore, if we find not in the act of Praying, a quick sense of our wants, yet, at least, let us have and be deeply moved with the feeling of the want of feeling, what spiritual helps our souls do need. And then in the next place; let every Sinner, as he feels himself, either by nature or custom, most in clined to, or tempted with any one sin, zealously & strongly pray against it: The Atheist against his blind and unbelieving heart, that he may acknowledge God's power, infiniteness, Dan. 4.31. mercy, wisdom, love, justice, goodness, providence, and presence every where, seeing and searching all actions, all hearts, yea, the most secret thoughts of the soul, and so learn both to love and fear him: The Idolaters and superstitious, Acts 19.18, 19 against their sottish and senseless worshipping of God in any image or visible form, or in praying to any save him alone: in seeking to, or counselling with Sorcerers, Witches, 2. Chr. 33.12, 13. Wise men (as they term them) or any such Hellish and forbidden Art; that henceforth they may serve him in spirit and truth: The blasphemous swearer, against his heart's corruptednesse and Hell-fired tongue; jam. 5.12. that he may no more, either by fearful soule-tearing oaths, or by mincing and small slight ones (as they are accounted, but falsely) profane the sacred Name of God, who will not let that sin scape unplagued; Exod. 20.7. but always strive both with his tongue and heart to bless God, confessing his sin, and crying for pardon and grace to amend. The careless profane man, Exod. 31.16, 17. against his wickedness, in contemning God's Worship, Word, Sacraments, Sabbath, Church, Prayers public and private, that he may learn to esteem of the knowledge of Christ, Philip. 3.7.8. more than all the profits and pleasures of the world, Heb. 13.17. and love and reverence those that teach it. The dissembling Hypocrite, that makes a show of Religion, and hath none, against his hollow, perverse and deceitful heart, that he may become a true practiser of holiness in his life. Jam. 1.22. holiness in his life. The Voluptuous and vain men, Col. 3.5, 6, 7 against their lusts, lasciviousness, uncleanness, adulreries, vanity of speech, attire, company and disports, that they may redeem the time they have lost, whilst they walked in the ways of their own hearts, and so long as they live, study to offer up their souls and bodies with Mary Magdalen, penitent sacrifices to God. The Gluttonous and Drunkards, Ephes. 5.18 against their Epicurism, sensuality, insatiable bibbing, and offensive abusing themselves, their time, the Creatures, that they may learn in all sobriety and temperance to watch unto prayer and fasting, lest the spirit prevail against them. The Ambitious and highminded, against their Pride and Surquedry, that they may learn of Christ to become lowly and meek in heart, Mat. 11.29 and so find rest for their souls. The Covetous, Ephes. 5.5. against their hardheartedness and want of Charity, Faith, ans all other graces, that sith they are such, Psal. 10.3. as GOD abhors them, they may be filled with the bowels of compassion, Col. 3.12. to pity those that want, Luke 19.8. and restore again their ill-gotten goods; that GOD in Christ may pity them, and restore them to his favour. The unmerciful and cruel minded, Luke 6.36. against their incredulous & dogged churlishness, that GOD would turn their hearts to become merciful, Jam. 2.13. lest in the end they want mercy. The slanderous and lying tongues, Ephes. 4.25. against their delight in falsehood, untruths, reproaching and tales, that with David they may have a watch before them, Psa. 39.1, 2. and that GOD would keep the door of their lips, teaching them to speak the truth, and detest all leasings. The murderer against his unbridled rage and passion, Reu. 22.15. and thirsting after blood, that he may learn to be angry with his sin, Math. 5.6. and thirst after righteousness, and the Kingdom of God. The Thief, Ephes. 4.28. against Idleness, Covetousness, and distrust in God, that he may learn to labour with his hands, providing for things honest lawfully, in the sight of God, and men, and rely upon the providence of God, Psa. 37.3. using those just means which God hath appointed. The ignorant, against the sluggishness of their nature, Ephe. 4.17, 118. the darkness and blindness of their mind, that God would enlighten them with his Spirit of grace, and teach them how to serve him as they ought. They that live in sin, ●. Cor. 13.5. and know it, yet repent not, against their infidelity, impenitency, and thraldom to their lusts, that being delivered from the power of the Devil, they may amend their lives, and sin no more. They that have received great measure of grace, ●. Pet. 2.21, ●2. and decay in it, or abuse it, against their negligence, coldness, forgetfulness, backsliding and falling away; that with Peter being raised through the Mercy of God, they may run on joyfully the race that is set before them, not fainting any more, nor yielding to temptation, but valiantly resisting the Devil always. They that by the abundance of blessings grow proud, Apoc. 3.17, 18, 19 puffed up with the wind of their own strength, in regard of the greatness of their Temporal state, or of their knowledge and spiritual abilities in preaching, or praying, or any other gift, (as this sin of Pride is ever the sorest, and most frequent assaulter of all men endued with any eminent parts:) against their innated proneness to vanity and vainglory, self-love, boasting, and conceiting too highly of their own worth, that they may see from whom they have received these blessings, and be thankful. Finally, all sorts of sinners, whom God calls to repentance; let them, after feeling the misery they are in, and the want of that grace, whereby they that grace, whereby they must be helped, earnestly and fervently cry for redress, Acts 2.37. with a resolution to sin no more; Acts 38.11, 23. with a full purpose ever after to walk in holiness and newness of life, Heb. 12.28. for that is to pray with faith: with an earnest endeavour to forsake sin: for else they do but mock God: referring themselves, and their suit to his pleasure: for they must limit him no time to answer them: and ask such things as are lawful to ask, and to a lawful end, for otherwise they ask amiss, and their suit shall not be granted. That they may not ask amiss, Jam. 1.5. let them ask in faith, beholding and believing▪ the promises of God, of life and salvation in Christ jesus: And let them try their faith by their purpose of never sinning against God again, so far as their knowledge and power will serve them: for that's an in fallible note of true faith; because purpose of living & continuing in sin, is clean contrary to the nature of faith. Thus when the sense of our want hath kindled in us a flaming desire to crave relief, and desire hath awakened our sleepy and fainting faith, to behold and trust in God's promised mercies; Faith then must have recourse to God, Dan. 9.18. and sue for help and comfort at his hands: I say, at his hands: not at any creatures. For creatures, be they Saints, joh. ●. 37, 38. be they Angels, are not that Fountain of living waters, wherewith our thirsty spirits must be quenched: But he alone who is the Father of lights, jam. 1.17. from whom comes down every good and perfect gift: who though he be high and excellent, dwelling in the light and holy place, so that no mortal eye can see him; yet hath he licenced us that be but dust, Gen. 3.19. to behold him with the Eye of Faith: which how weak so ever it be, so long as it is true and living, loving God, and desiring still to be at peace with him, endeavouring in thoughts, words & works to please Him, ever fight against inward sins and fears; outward allurements, and both inward & outward assaults, is not rejected: neither yet received for it own sake, but for the merit and worthiness of Christ. john 16.23. 1. Cor. 13.12. For as yet it's imperfect, believing but in part. Therefore in Christ's mediation let it come, not in the blessed Virgin Maries, nor any Saints: Heb. 2.3. for their blood purged us not from sin, neither have we through them, Rom. 5.2. access to the Throne of God, but only by jesus Christ. Ephes. 2.18. And this is that unspeakable Comfort, which frail man, through the riches of God's love, 1. Tim. 1.15 hath left him, as a sure refuge against all doubts. Of himself, he is the utter enemy of God, Psal. 51.5. borne in sin: full of sin: to be damned for sin, Gen. 2.17. unless he find a sufficient Surety to make God's justice satisfaction: Heb. 12.29. For God is a consuming fire against sin, not enduring the least darkness of it to approach him. How then should he dare, since the Holy glorious Seraphims are said with their wings to hide their face when they praise God, to look upon the face of his offended Maker? Behold here the bounty and love of God: He hath so loved Man, john 3.16. that he hath given him his own Son to redeem him: His Son hath so redeemed him, that now God is pleased for his Son's sake to suffer, nay, Esay 55.1. to command man to come to him. not ask any other satisfaction of him, Acts 2.37. but only to repent and believe in him. That he may repent, he gives him the Ministry of the Word of Life, Rom. 8.30. and the power of his Spirit to show him his sins, with the ugliness and danger of them, Psal. 119.104. that he may hate them. And lest the grievousness and multitudes of them should cause him despair of pardon for them; Ephes. 1.11. he begets in him Faith, to believe those promises of remission and life, 12, which in his Son Christ jesus, he hath made him. 13. He strengthens him to lay hold upon those promises, and apply them particularly to himself: thus: Whosoever believes in Christ, John 3.16. shall not perish, but shall have life everlasting: But I believe in Christ, therefore I shall not perish, but have life everlasting. Again. Whosoever hungers and thirsts after righteousness, Mat. 5.6. is blessed, and shall be satisfied. I Hunger and thirst after righteousness. Therefore I shall be satisfied, and I am blessed. Again. He that believes in Christ, john 6.47. though he were dead, yet shall he live. I believe in Christ, though I was dead in sin: Therefore though I was dead, yet shall I live. Again. He that believes that jesus 1. joh. 4.15. Christ is the Son of God, hath everlasting life. I believe that he is so: Therefore I have everlasting life. When all this is done, God then forceth him, though fearful, and backward, and doubting at first, by the power of his Spirit to come in the Name of his Son Christ, with boldness, comfort and Hope, before him, receives him to grace, accepts his confession, puts away his sin, and enables him to grow and go on in goodness: and all this, for the love he bears us in his Son. O the infinite unspeakeablenesse of that love! O the monstrous ingratitude of that man that will seek to others, and not to God, or if to God, by others, and not by Christ! To end this point of our duty in praying; let us, having poured out our hearts unto God, in such a manner as hath been showed, beware we faint not in continuing to call and cry to him still; though for a while he seem to repel us: Psal. 36.8. for sure he will hear us, though he hold us off: He graciously at last will turn again, as Christ did to the two blind men, Mat. 20.32 Mar. 10.49 Luke 18.39, 40. and heal our wounded, diseased souls; infusing them with the life of grace, speaking peace to our spirits, as he did to David, and make us know he is become our salvation. And since the number of his mercies upon us are like the number of the Stars, Psal. 71.15. of the Sands, impossible to be counted for their multitude, or valued for their worth; let our Praises fly up perpetually to Heaven, like those fragrant and sweet-smelling Odours of Arabia: the sent whereof will so delight him, that he will make our souls, his Sanctuary; our hearts, his holy habitation and resting place; our names precious; our lives good, and our end happy: when having loosed the bonds of mortality, under which, we are ever groaning here, he shall set us with the Angels, to praise him everlastingly, in the brightness of his presence, Reu. 21.24. where nothing else is done, but singing, Reu. 4.8. and blessing of his name for ever. After we have thus made our Sacrifice of Prayer, we must not so rest, as if all were done: But that it may be profitable to us, First, Psal. 146.5, 6, 7, 8, 9 Psal. 145. 18, 19, 20. we must have a particular constant Faith, to believe that God can and will accomplish our requests. Psal. 138.7, 8. That he can; because of his Ominipotencie: That he will; Psal. 88.13. because of his Promise: Otherwise, if we waver, if we doubt, if we faint, it shows our distrustfulness, if not of his Power, at least of his Mercy, jam. 1.5, 6, 7. and then we shall receive nothing at his hands. Next, look what Grace we pray for, Psal. 119.101. or what corruptions we pray against, jam. 1.22.23. we must strive earnestly to attain the one, and carefully watch you avoid the other, using all good and lawful means, ordained and allowed by God to that end. He that prays for knowledge in the Mysteries of our Redemption, must give himself to Reading, Study, 1. Tim. 4.16. Meditation: and if he be unlearned, to hearing of the Preachers, and conference with such as are able to teach him, Heb. 13.17. yet not neglecting his vocation and charge. 1. Tim. 5.8. He that prays against the sins of his heart and life, Psal. 39.1. must fly all occasions may make him sin: else he shall merely by praying mock God, and most fond delude himself. Amos 4.4, 5. When David so desired to be saved from his enemies, he ran not presumptuously into their hands, but warily kept himself out of view: And when Paul charged the Ephesians to be fervent in Ephes. 6.18. Prayer, that they may abound in all grace; he gave them no liberty to company with such as might withdraw them from piety to sin; but straightly charged them, and Saint jude doth, jude 23. Ephes. 4. & 5. whereby they might be drawn to offend. Hear, therefore, it is needful, if we would have and good by our Prayers, carefully to keep these few rules. First, Psal. 19.12, 13. to mark the sins against which we have prayed, and the Devil's subtle practice, either still to continue them, or having forsaken them, to fall to them again. Secondly, Psal. 3.6, 7, 8. our frailty in resisting, and our readiness in yielding to temptations offered. Thirdly, Psal. 4.4. the customable disposition of our hearts, in our passions and affections of joy, Sorrow, Anger, Fear, Hope, Love, and how they sway us. Fourthly, Psal. 11.59. the effect of those Passions in our lives, publicly in company; privately in company; privately, at home; with our Wives, Children, Servants, Neighbours; and more privately with ourselves, when we are retired. To prevent and foil the Devil, 1. Pet. 5.8, 9 we must use Sobriety, Watchfulness, often & fervent prayers in our heart: which though they be but short, such as this, O my God, let me not be overcome of this temptation. Lord, be thou my help, for I trust in thee. Forsake me not, O God: leave me not to myself. Give me understanding and power to do thy will. Knit my heart unto thee, that I may fear thy Name, and such like: yet they are so powerful, that they put the Devil to retreat and foil, at least for a time. To take heed our hearts, Psal. 39.1. Pro. 23.26. Psal. 119.55. which beyond measure are deceitful, deceive us not; we must always have a guard upon them: saying to ourselves, O heart, thou shouldest be the Temple of my Redeemers most holy Spirit: why then dost thou harbour these wicked thoughts? & then further say, Cleanse thy house, dear Saviour, that thou mayest ever dwell with me. To keep us from notorious and scandalous sins, Psal. 139.21, 22. Psal. 119.63. Psal. 119.101. we must boldly break from, and leave off all company and occasions to defile us: If that cannot be, either in regard of command we are subject to, or other circumstances that cannot be avoided; Psal. 119.158. let not our hearts nor tongues give consent, but our eyes be like David's, gushing out, when we are at liberty, rivers of Tears, and bewail both their, Psal. 119.136. and our own frailty. To preserve us from open and secret Atheism, Distrust, Despair, Presumption, Blasphemy, Superstition, Idolatry, and neglect of serving God, and all sins directly against the first Table: remember in our Hearts, in our lips, in our lives, to be holy as our Heavenly. Father is, Mat. 5.48. knowing he hates the sins of unfaithfulness, abhors the wickedness of tongue and lips, Pro. 6.16, 17, 18. and upon wicked and profane livers will rain down the portion they shall have to drink, Psal. 11.6. storms and tempest, and anguish of Soul, Reu. 20.15. and fire & brimstone in Hell-fire. To preserve us from unrighteousness in our conversation, and the breach of charity to our neighbours in our lives, remember always to follow Christ's rule: Mat. 7.12. Do as thou wouldst be done to; and what thou wouldst not be done to, do not. And Saint Paul's, So run, 1. Cor. 9.24. that thou mayst obtain a Crown of righteousness. And Saint john's, He that love's not his brother, 1. joh. 4.20. love's not God: And forget not Saint james, jam. 2.18. Show me thy faith by thy works: for, by them, 2. Pet. 1.8, 9, 10. says Saint Peter, thou must make thy vocation and election sure, Else thy prayers, and thy faith, and thyself are but dead, and utterly unacceptable in the sight of God. Lastly, we must keep our souls in a daily continuance of all these spiritual exercises, taming the rebelliousness of our flesh by Fasting, as Saint Paul did, 1. Cor. 9.27. when we find ourselves pressed with dulness, Dan. 9.3. and sloth, or unwillingness, 20. or vanity: so will our spirits grow nimble and quick to call on God, 21. our hearts soft and tender to mourn, our Prayers so fervent, that God will hear them, and our Praises so accepted, that he will reward them. That God which by the blood of his Son hath redeemed us, enable us by his Spirit, through the sufferings of his Son, to practise effectually all these things. Amen. To him be glory and praise for evermore. (⸪) FINIS.