A LODESTAR To Spiritual Life.  
OR, A CHRISTIAN FAmiliar motive to the most sweet and heavenly exercise of Divine PRAYER.  
With Prayers for Morning and Evening.  
Written to stir up all men to watchfulness and reformation of their carnal and corrupt lives.  
By I. NORDEN.  LUKE. 21. 36. 
Watch therefore and pray, that ye may be accounted worthy to escape all these things th●● shall come to pass, and that ye may stand 〈◊〉 fore the Son of man..  
LONDON, Printed by William Stansby. 1614   

TO THE RIGHT HONOURABLE SIR JULIUS CAESAR Knight, Chancellor of his majesties Exchequer, and of his majesties most honourable Pri●●e Counsel.  
Right Honourable;  
I Am bold to present unto you, and under your Honourable countenance, these untimely and green fruits of my idle 〈◊〉, which I gained in (and without 〈◊〉 of) his majesties service, wherein I have been employed▪ fearing yet lest my forwardness in attempting, and especially in publishing a matter so far above the course of my ordinary calling, should deservedly purchase unto myself condign reproof. For that it may be right well objected, That it had better befitted me to have retained myself within the 〈◊〉 of, and to have (with more diligence) employed myself unto, the purport of my ordinary Commission. And so I do acknowledge, had I been negligent in performing the last. And I acknowledge it commendable, and a sufficient discharge for a man of whatsoever profession, sincerely to perform the same, without thrusting his sickle into another man's harvest▪ But no man is ignorant that there is a twofold calling in every Christian; a corporal and a spiritual: and they differ in themselves as darkness & light: the effects of the first are visible, of the second hidden, as touching the internal and mental working; the outward actions common to both. But our Saviour faith, Man liveth not by bread, that is, by corporal means only, but by a kind of spiritual nourishment. For the life that dependeth upon the creatures, is alike common to men and beasts: The spiritual life only proper to the children of God; who yet partake of the corporal bread in no other outward manner then do they that know not God. Christ had meat to eat that his Disciples knew not of; so have Gods children a nourishment that carnal men know not of, and some other labours and endeavours whereof the world taketh little or no knowledge. The outward mystery, function, or calling, doth neither discover, nor can they hinder this heavenly food, be their calling never so supereminent: neither pleasure, nor profit, nor weariness of body, can hinder or prevent the holy meditations of well affected spirit. Carnal men feed only upon the seeming good they enjoy in this life: Pleasure and Profit; all their endeavours tend to these, or to one of them. They know no better, and therefore seek these as best & principally 〈…〉. And what every man affecteth most is his summum borum. But they only are happy, of what rank soever, who have learned to observe, and do truly follow the counsel of the Apostle, Not to repose too much confidence in worldly means: for, Bodily exercise (which includeth all carnal appetite) profiteth little, but Godliness is profitable to all things, having the promise of this life, and of that which is to come. Godliness consisteth of spiritual exercise, not altogether in outward labour: though the second be sanctified by the first; and without the first there is no blessing promised to the second No vocation, function, office, place, exercise, or endeavour in Church or Commonweal can truly prosper in the mere carnal man: 〈…〉 may seem to be●●● with glory, and continue a while in seeming grace, it never endeth but with grief. The consideration whereof moved me to a more serious meditation, how much it concerned myself and other men to intermix with my corporal, some spiritual ●●ercise. At length ment●● meditation broke into actual invocation on God, to sanctify my labours, to moderate my desires of carnal things, to order my will, to season mine affections, and to bless mine endeavours: & to this end I was bold to borrow some opportunities of my other employments; which I recompensed with the more serious diligence, when occasion required my retire unto mine enjoined services. And having thus rudely heaped together stubble and straw for the building up of mine own meditations, touching the sweetness & necessity of prayer, for mine own private comfort: I imparted the same to some of my learned and religious friends, by whom I was encouraged to recommend it to the public; which I have done under the title of 〈◊〉 Lodestar to spiritual life, importing an effectual motive to prayer, and adventured it under your Honourable favour to the view of all that love that spiritual exercise, humbly entreating pardon for my boldness; which if I obtain, I hold me richly rewarded.  
At my house at Hen●en this 24. of june 1614 At your Honours command ever, IO. NORDEN.   

TO THE CHRIstian Reader.  
IF thou consider (good Reader) the worth and in estimable value of the grace to pray truly and faithfully to God: thou ●●●st not but embrace the meanest work of the weakest in God's Church, tending to move thee thereunto: for such is the force of 〈◊〉, that what●●euer a man loveth, it inclineth the ear to hear, the eye to behold. the hand to handle, the mind to consider, and the will to embrace; yea, every small appearance & resemblance of the thing it affecteth. When thou therefore lookest upon the Title of this weak Treatise, and findest it to tend to a Motive to holy prayer, thou canst not cast it by if thou be truly affected to that most divine exercise, but covet to look farther into the body of the matter for thy better satisfaction and censolation, how weak soever thou find it. I have entitled it A Lodestar to spiritual 〈◊〉, because no act or exercise of the mind can 〈◊〉 effectually lead the soul to a spiritual communication with God, the highest grace and glory that men can enjoy in 〈◊〉 life, then faithful prayer. Let slip therefore no opportunities wherein thou mayest pray: the occasions are infinite, the time ever, the benefit great. At thy leisure peruse, endeavour to practise, and never omit so heavenly an exercise. Fare thou well in the Lord.  
Thine in Christia● good will, IO. NORDEN.   

THE SUM OF THIS WHOLE Treatise is contained in the Chapters following.  

Chap. I. THe neglect of prayer condem●●● the sweetness of prayer: prayer to an 〈…〉 prayer.  
Chap. II. To 〈…〉 prayer 〈…〉. To press into 〈◊〉 presence without premeditation, is arrogancy, A definition of prayer.  
Chap. III. How we ought to approach before God in prayer: to depend on God, not on carnal means, though some depend more on the last then on the first.  
Chap. IU. The faithful man's God is the only living God, and in him is his chief good: the carnal men have many gods: the ends of both.  
Chap. V. The world is inconstant: the difference between divine and carnal wisdom, between the seeming devotion of the irreligious rich, and the religious poor man.  
Chap. VI The force of lively faith: and how hard a thing it is, truly to apprehend the mystery of Christ: and how easy historically to discourse thereof.  
Chap. VII. Natural Fathers, cannot beget children good or evil of their own wills. But they that are begotten a new of God, are only good and like unto God, before whom the unregenerate, howsoever seeming holy, are hypocrites.  
Chap. VIII. Carnal wisdom hath not chief place of counsel, in the regenerate man: he depends on God, and not on the means in any enterprise.  
Chap. IX. It is a dangerous thing to pray unto God unprepared: but most safe and sweet upon divine premeditation arising of grace, not of nature.  
Chap. X. Whence all our transgressions do proceed, and the reason why we cannot pray aright: and the means to reform it.  
Chap. XI. The neglect of the communicating with God in Prayer, is the cause that many run headlong to their own ruin, seeking what they need in a wrong course, not feeling their own spiritual wants.  
Chap. XII. Murderous hearts, haughtiness and pride, may lurk under the habit of outward humbleness.  
Chap. XIII. Every faithful Christian findeth comfort in prayer, the neglect whereof admits many evils.  
Chap. XIIII. The most happiest men in the World are they that most often communicate with God in Prayer: and not the most glorious worldly man; whose misery is to come: and what consolation remaineth for the godly.  
Chap. XV. True contentment not gotten by nature but by grace, which produceth prayer the only mean to obtain all good.  
Chap. XVI. God being wisdom itself, knoweth how to deal with us for our best advantage and his own glory, which ahove all things we must respect in all our prayers.  
Chap. XVII. Three principal motives to stir up men to pray: whereof the chiefest is necessity.  
Chap. XVIII. The force of faith what it is, and the effects of it: & how dangerous a thing it is to faint.  
Chap. XIX. Some among many prevail by their faithful prayers for the rest. And how God turneth the prayers of his to the best, though he grant not what they desire: And how foolishly carnal men reason against God's providence.  
Chap. XX. The natural man misconceiveth of true happiness, whereby he runneth into many absurdities by the suggestion of Satan.  
Chap. XXI. England's many blessings and deliveries, are not so duly considered nor so thankfully embraced as they ought, being too much ascribed to human and carnal means which breedeth ingratitude and security.  
Chap. XXII. The Church of Christ militant and Satan's Church malignant, seek the overthrow one of the other, but by contrary means. And that all Christians are to pray for the defence of the first: without which it is to be feared it may suffer violence.  
Chap. XXIII. The death of the late Prince is not lightly to be forgotten. Nor our general prayers for his Majesty & Royal issue, to be neglected, publicly and in private. For prayer availeth much being fervent.  
Chap. XXIV. Devotion lately ●ote is now become more cold: which may presage some consequent danger. But the practice of the word and prayer, prevaileth with God. The neglect whereof maketh men senseless of sin.  
Chap. XXV. Beasts foreseeing, fly danger more than some reasonable men, besetted with securit●e and the pleasures of this life.  
Chap. XXVI. If God's word cannot awake us, he will send his rod to correct us, and nothing can appease him, but our humiliation and prayer, and not the glory of our vain glorious pride.  
Chap. XXVII. The bringing in of true religion was of great difficulty, effected by God, by his instruments. We must be wary lest we neglect it, and so lose it again.  
Chap. XXVIII. God loveth us not more than the Turks and Pagans, if we live like Turks and Pagans. Our manifold Idoll-Gods. The Carnal man's Sophistry. The long use of the word hath made us much weary of the word. Nothing can prevent danger but repentance & prayer.  
Chap. XXIX. We ought to pray aswell for our neighbours as for ourselves: the use of prayer is twofold, public and private. Meditation enkindleth prayer.  
Chap. XXX. How, when, and where private prayers are to be made. An erroneous conceit of private prayer. What sweetness private prayer brings to the soul.  
Chap. XXXI. The helps and hindrances of prayer: how Satan striveth to hinder prayer. For nothing woundeth him as faithful prayer in the name of Christ. We must be watchful and strong to resist him.  
Chap. XXXII. The presence of God himself is promised in public prayer: how he is present, which the carnal man apprehendeth not: the discontinuance of prayer, public or private, dangerous.  
Chap. XXXIII. Private prayer in some respects & at some times more comfortable to a private man then public. The neglect of public prayer in private families condemned: for where God is not, there Satan is served.  
Chap. XXXIIII. The true use of the Lords Prayer, about which frivolous questions have risen. It is the rule of all other prayers, and every petition full of high matter of instruction.  
Chap. XXXV. The sum of the lords prayer briefly explained.  
Chap. XXXVI. Prayer much increaseth divine knowledge, whereby men of mean carnal learning exceed many literate Doctors.  
Chap. XXXVII. Although no man by nature knoweth how to pray, none is to despair: for the word heard, and prayer used, teacheth it, and increaseth the knowledge of it.    

A LODESTAR TO SPIRITVAL LIFE.  

CHAP. I.  
The neglect of prayer. Prayer in an unknown language. Prayer without cordial devotion condemned with a comparison between spiritual, and bare verbal prayer.  
OF all the neglects of men's spiritual duties under the Sun. 
The neglect of true prayer, much to be condemned.  none is more to be condemned then the little regard of, and the small delight men have in, divine prayer: And yet an excercise of that comfort to the conscience, and so profitable to soul and body, as it passeth in sweetness all other exercises, pleasures and delights of the mind, as far as Gold excelleth dirt, and the most valuable precious jewel the dung of the field. The Sun excelleth not in brightness the blackest and darkest night, as doth true, faithful, and cordial prayer, truly performed, exceed the best contentments, that proceed from earthly and carnal delights. Faithful prayer, truly performed, is all things to the faithfully-praying. It is the sweetest and most valuable jewel that the most godly heart can possess. It worketh assurance to obtain every good thing and to prevent every evil. It giveth peace to the conscience, and undergorth all crosses with sweetest alacrity. It is as a prevailing watchman, that doth not only discover, but preventeth, or causeth a man patiently to undergo all afflictions incident to the faithful man. And yet an exercise as far unknown to many, even to such as pretend to be very devout, as is one man's thought unknown to another. Many boast of their quotidian set devotions, as the Pharisie did, and yet pray neither in the spirit, nor with understanding: but of a kind of prepensed custom, 
1. Cor. 14. 15. Prayer in an unknown tongue, not only not available but sinful. Mat. 6. 7.  using only the Lords Prayer, the Belief, and the Salutation of the blessed Virgin, and otherset prayers, in an unknown language, with so many superfluous iterations and needless repetitions, 
Needless humbleness.  as the heart (busied with retaining the number of the prayers) seldom or never apprehendeth what the mouth uttereth; neither truly understand they what they speak, praying in a language they know not: And so turn their devotions into sin, being made without understanding, and consequently, not of faith. Moreover they use in their prayers, a kind of humbleness, which God requireth not, superstitiosly pretending, the avoiding of presumption, in going immediately to God: and therefore they came to God in the name of strange mediators; namely to the blessed Virgin, to Angels, and to Saints departed, prying them by their merits to intercede for them to Christ that he may pray to his father for them. What a needless circumstance is this? Hath not Christ our Saviour lovingly willed us to come immediately and freely to him, who is the sole and only mediator unto God our heavenly Father for all, that faithfully and immediately come unto him? There is none, in and by whom we can be saved, relieved or defended, but in and by the man Christ jesus. He willeth us not to use that kind of humbleness, which should imply pride or any breach of promise in himself: as it follows if we think it too much presumption to come immediately to him, but first to go and to pray unto his blessed Mother Angel or Saints, as if he himself were of the conceit and humour of earthly Princes. It is far from him: his children may freely come to him: he disdaineth them not for their baseness, and therefore desireth not to be sued unto by more glorious persons, whom they pretend he loveth better. But this doth argue that we think, He will not be as good as his wrod where he says: Come unto me all ye that are heavy laden and I will refresh you? Which is to make God a jyer, and Christ to have died in vain. He saith not come to me by the means of my blessed Mother, holy Saints or Angels. And therefore this is but a forged humbleness and a falsely coined mean to come to Christ: but faith only is the mean to assure us, that he is our only Advocate to the father, to whom we come by Christ only and alone. That prayer, that men make to God, in the name of any besides Christ, is not only no prayer, but a mere derogation of the principal part of his office, of being our only Mediator. Moreover to go to any besides Christ, argueth a doubt that either he cannot, or will not be as good as his promise, where he saith, 
Zeal without knowledge.  Whatsoever ye ask my father in my name shall be given you. These kinds of prayers are grounded upon a zeal without knowledge, and consequently without faith, and so become sin unto them that thus superstitiously pray. And I can not but confess also, that the most religious prayers that godliest men have made; nay, the very prayer, that Christ himself hath taught us, although most hard in itself; may become unprofitable unto them by proceeding from an unbelieving, unfeeling, or unreformed heart, or proceeding only from the lips, passing from the mouth into the Air, and vanishing with the sound. Such prayers; as they proceed from unbelieving hearts, are like unto Cayns offering; howsoever foolishly accounted devotion: these are but the sacrifices of fools: who would be seen to offer acceptable incensce: and behold hypocrisy! they would seem to glorify God; and behold blasphemy!  
There is a kind of prayer which God requireth and accepteth: 
The prayer which God accepteth.  and is only proper to the truly godly. And that is made sometimes in words, sometimes by sighs, and groans; which cannot be expressed and sometimes in silence without uttering any sound yet all very available with God, who seeing and searching the heart knoweth what we inwardly desire, and seeth whereof we have need. And these secret and silent prayers, proceeding from a faithful heart, are far more effectual, than the verbal prayers which the unbeliever may use, with the like words, as the godly do▪ and to the same seeming ends. And yet the same prayer is not to them both the self same prayer: the one having but the shadow, the other the substance: the one praying but with the lips, the heart estranged; the other with the spirit, and understanding. Therefore is the one of no force, and the other truly effectual. These two kinds of prayers, may be resembled unto two pieces of Ordnance: whereof the one is charged with powder only; The other with powder and a bullet; Either of them takes fire a like: and that which hath no bullet, gives as great an outward, and audible report, as the other; But the first batters not, as doth the second, although they seem to aim both at one mark. So he that hath not understanding and faith, may have the like fire of necessity, to enkindle the powder of desire, but can never pierce the clouds, the throne of grace, with the bullet of lively faith: though the tongue thunder out as loud and clamorous acclamations as the other: yet the other carries with it both powder and bullet, both voice of the tongue, and devotion of the heart, powerfully to work the intended effect with God. And the force of the other perisheth with the sound.   

CHAP. II.  
It is vain to use many words in Prayer without spiritual feeling, and great arrogancy to press into the presence of God without premeditation, with a definition of prayer.  
HE that duly, and with true under-standing, considereth the force and effect of faithful prayer, and how vain and unprofitable it is, to power forth a multitude of words, without spiritual feeling of his own necessities; As the causes moving him to pray, the matter wherefore he prayeth, the parties to whom and in whom he prayeth, and with what zeal and affection he prayeth without consideration of these he may fear to press into God's presence, presuming without premeditation, deliberation & holy preparation, to approach the majesty of God. We shame to approach a King or great parsonage, without recounting before hand how to behave ourselves, as touching our gestures; and how to place our speech to be seen formal in all the circumstances of our behaviour, fearing lest we should be observed uncivil, rash, or defective in our carriage. How dare we then thrust ourselves abruptly into the presence of the King of kings without divine preparations Our words and gestures must be agreeable to a holy and sanctified affection; our hearts must be humble, otherwise we cannot come as petitioners, but rather as insolent and proud usurpers although our words seem never so mild. For if the heartfrom whence ought to proceed our requests, be not truly humbled, and rightly qualified; God will never have respect unto our prayers. And therefore if we duly consider; 
The deffinition of prayer.  That, Prayer is an humble request made unto God, in Christ, with the lively and feeling affection of the heart, faithfully believing to receive what we religiously desire: we cannot but blush to come unto God as the Pharisie did, arrogating unto ourselves such perfection as if God were rather beholden to us for our fasting, tithing, alms, and prayer, then that we needed to bow our hearts in humbleness before his majesty craving pardon for our sin: when we pray therefore, we must leave behind us all presumption and conceit of self-merit: And in all humility ask, believing to receive: otherwise our prayer will become unprofitable in not obtaining, and sinful in not believing. And therefore the Prophet Esay, forewarneth us to take heed that we come not near unto God with our lips, namely to use many and good words, and yet our hearts, wherein consisteth the force or frailty of faith and prayer, be far from him.   

CHAP. III.  
How we ought to approach before God in prayer, depending on God's promises, and not on carnal means: which howsoever the unfaithful respect not, yet are the godly moved thereby.  
THat prayer is not true prayer, which is not grounded upon a lively faith, in the promises of God in Christ. It is promised to all believers, that if they ask, they shall receive, yet for the merits, & in the mediation of Christ; in whom if we believe not, we may seem to send forth as many sighs, and pour forth as many verbal prayers, and appear in our gestures outwardly as devout and zealous as any man, and yet be as far from being heard, and come as far short of obtaining what we desire, as he that prayeth not at all: the very Publican will prevent us.  
If we had not the promise of obtaining for our faithfully ask; what would become of Faith & Prayer? If we rested as doubtful, & uncertain to receive our requests at the hands of God, as many a poor beggar is that asketh alms of mortal men, in his Name; should we not pass by more hours in a day, more days in a week, nay, many weeks in a year, & never remember our duties of believing and prayer? For it seemeth (notwithstanding the promise) by our general slackness in prayer, that we hardly believe Christ upon his promise, nor God upon his oath. For as long as the carnal man hath worldly means to supply his wants, 
How the carnal man cometh unto God, and how, and when he prayeth.  or to free him from danger, he will hardly seek God by prayer for earthly things, because he feels no present need of them; nor for spiritual, because he is a stranger unto them. Many seem as miserable of offering prayers to God, as they are of giving him of their goods in his members. But as they keep their goods to the time of necessity: so their prayers they will spend none, but upon mere extremity. Pharaoh neverentreated Moses to pray for him, as long as he felt not some plague: but when the extreme hand of the powerful God was upon him, than called he for Moses to pray to God for him. And yet that zeal continues but as do his plagues: the one ceasing, the other are stayed. Carnal men make their prayers as the water moves the Mill-wheele; when the water ceaseth, the wheel stayeth: so when troubles fail, faith & prayer cease. Man by nature trusts rather his own present worldly means, than God's promises; his own wealth, than God's word: as he that observes the rules of carnal reason, cannot but collect how far the confidence men repose in worldly means, 
The confidence of worldly men.  oversway their trust in God, namely, as far as the earth is distant from the heavens. For according to the portion of every earthly blessing, hath every carnal man trust in his means; 
a 1. Sam. 17. 51.  Gol●ah in his strength, 
b Exod. 14 11.  Pharaoh in his greatness, 
c 2. King. 19 35.  Senacherib in his Army, 
d 2. Sam. 17. 23.  Achitophel in his policy, 
e Est 7. 9  Haman in his favour with the King, 
f Dan. 4. 29.  Nabuchadnezzar in his greatness, 
g Dan. 5. 6.  Belteshatzer in his vainglory, and infinite others, trusting in their own several means, long since gone to their places; but have not carried hence with them this vain confidence from mortal men. For every carnal man in his own nature, extendeth his confidence only so far as he hath visible and carnal means. Quantum habet nummi, tantum habet & fidei, We trust so far as we see probable carnal means in natural reason, fit to be depended upon: which failing, Faith faileth. The covetous man is called an Idolater, because he puts his trust in his riches: so may every man be truly called, that trusteth in carnal means, whether it be riches, strength, friends, or other the like. And the reverence that men naturally yield unto these means, differeth not much from that they do unto God: only what they pretend towards God is open, but what they do towards their earthly means is secret. They seem not visibly to kneel, nor verbally to pray to the means: but they in their hearts prefer that they see and enjoy, above that they have but heard of; the promises of the invisible God. And therefore rather than they will diminish their wealth, to do good unto God's people, as God hath commanded, as touching their abundance, they will be bold to strain a point of Christian obedience, and rather give over their following of Christ, and abandon his presence with the Gergesites, then to lend unto God, though they shall be assured not only ten of the hundred, but one hundredfold more than they disburse. And therefore no marvel though they never or seldom pray unto the invisible God. Their souls are not so dear unto them as their lives, and their lives not so precious as their wealth: nay, lives and souls are of small value with them, in comparison of their worldly riches, and carnal pleasures. Tell a rich worldling, that he ought to make his prayers unto God: he will in his heart ask you, for what he should pray; he hath wealth at will, as the rich man in the Gospel; he hath health at his hearts desire; his cattle prosper; his corn, oil, & wine abound: for what should he pray? It is a strange exercise you would draw him unto, that concerneth not his worldly profit, or carnal delight. The like may be also said of every mere carnal man, be he poor or rich, who rather than he will embrace the promises, and faithfully depend upon the providence of God, he will adventure the most unlawful and unjust attempts, against the laws both of God & men: whereas, if they could or would incline their ears to hear, and their hearts to understand the word of truth, they could not but abandon all unjust devices: the rich would pray unto God for direction to dispose of their wealth to God's glory and their own soul's health; and the poor for supply of all their corporal necessities, and rely upon God's promises and providence, bending all their powers to serve the living God, in obedience and prayer. 
The spiritual man hath but one, the carnal many Gods.  The godly and faithful poor man, being p●nched with penury, visited with sickness, in fear of enemies, and in whatsoever danger, flieth unto one only God for all: but the carnal man hath many Gods, the Money in his Chest, his Friends that his Mammon hath got him, his Corn in his Barns, his Cattle in the Fields, his Plate and jewels, his Wit and Policy are the Gods of worldly men: in them they trust, and by some, or one of them, they hope to be relieved, or steeded in whatsoever desperate occasion; and therefore seek they not the help of the invisible God, by fruitless Prayer, as they deem it. But the faithful man in deed knoweth these to be deceiving Gods, flattering Gods, like unto jonahs' Gourd, 
The carnal man's gods wither like jonahs' Gourd.  that seemed fair for a day, and when it should most have sheltered him, it withered by the worm at the root. So have all these vainglorious Gods their worms, that work at their root, who whither when they that trust in them have most need of their help: like the Manna that the Israelites gathered over night, and kept till morning, which withered & stank when they thought to eat it. Even so do Friends fail: Riches, Strength, and Policy deceive them that trust to them, or in them. And it is to be admired, that so many men, not only instructed by the Word of God, but also by so many experiences, which they every day see, that all the glory of the world, and vanities thereof are but deceiving dreams, and yet that they should suffer themselves to be bewitched with their flatteries & enchantments; like the followers of Ulysses, transformed into beasts by the charms of Circe's, who honour that which is to be contemned, and contemn God, who above all friends, riches & whatsoever means, is to be loved, embraced, believed, and prayed unto.   

CHAP. IU.  
The faithful man's God is the only living God, and in him is his chief good: the carnal men have many Gods: the ends of both.  
THE friends, the riches and whatsoever good the faithful man hath or hopeth for, is in heaven. The Father, the Son, and the Holy Ghost, one all-sufficient God, the Angels & heavenly society: these are, & will be for ever his, and will never fail nor forsake him. He that created him he will keep him, he that redeemed him he will justify him, he that sanctified him he will reach him to pray to the Father in the Son: he will assist our spirits, who know not how, or for what to pray: he will help our infirmities, & enkindle our godly desires: he will make such a sacred union between himself and our spirits, as we shall become one with him, and God the Father, and the Son, being one with the Holy Ghost, shall in the consent of the sacred Trinity beget us anew, give us new hearts, new affections, new love, lively faith, and furnish us with all the graces of right regeneration; yea, we shall become like unto our elder brother, and even here in earth partake of heavenly consolation. The Angels shall administer unto us all holy aid, and support us in all our ways & walkings, according to the good pleasure of GOD, who giveth them charge over his children. These are the goods of the godly. 
Sweet is the operation of faith in God.  Oh the sweet operation of lively faith, begotten by the promise of God in Christ, made in his word! it begetteth Prayer, and Prayer truly powered forth, by lips undefiled, in the affection of a right qualified heart, unto God the Father in his Son, doth truly assure us of God's presence, and present relief in all our necessities, more fully and more truly than all the false Gods, and vain goods of carnal men, and their means.  
What worldly or carnal aid had the three children in the Furnace? 
God works without human means.  What arm of flesh delivered Daniel from the Lions? What earthly help had that great God to overthrow the Army of Senacherib? Many in like dangers have been saved, relieved, and delivered without human aid. The examples are infinite in Scriptures, whereof the miracles done in leading the children of Israel out of Egypt through the Wilderness, their plantation in and upon the borders of Canaan, and the life of joseph, may serve to satisfy any believing man. For neither were friends, nor wealth, nor strength, nor policy, aiding this great God in his works of greatest wonder. Who then will prefer these base earthly deceiving Gods, and flattering goods, before the good God of Israel? Or who will trust any God but the God of Hosts? Have any of the Gods of the Nations delivered his land out of the hands of the King of Ashur? Where is the God of Hamath, and of Arpad? Where is the God of Sepharnaim, Hena, & juah? Which of the Gods of worldly & carnal men have delivered their most humble suppliants, out of any their troubles, or rid them or prevented any of their dangers? It is a most execrable blasphemy against the God of heaven, to prefer worldly goods, and carnal means before the help, love and favour of the God of Gods and of goodness, as many do (testified by their works) though they would seem to show the contrary. How did wicked Rabshakeh rail upon the living God from Senacherib his master? And did not the Angel of the Lord that night destroy one hundred fourscore and five thousand men of the Host of Ashur? Here was the force of flesh confounded, and Senacherib himself was slain by Adramelech and Sharazer his own sons, as he was worshipping Nisroche his God in the Temple of the Idol. Who then, seeing the success of man's carnal confidence, & Idolatrous zeal, will not seek the God of heaven for succour in danger, for relief in want, and for comfort in all distresses? what man of common sense observeth not many precedent examples, of the weakness and uncertainty of carnal means? And yet how many are there to be found in these times of common carnal security, that do seek their help at God, by humble and faithful Prayer? do they not rather depend upon the broken Reed of their own felt outward means? and therefore despise the service of God, and contemn his weak children. The Glutton would not pity Lazarus, the false judges did accuse Susanna, the rich will strive to wrong the poor, and wrest justice unjustly, by the means of their corrupting Mammon, seldom or never considering, that there is a God that careth for the poor, who is able to raise up a Daniel to clear susanna's innocency, a Solomon to decide the doubts, arising by false pretences. There is great difference between the pretended happiness of the rich, and poor. 
Great difference between the happiness of the godly poor, and wicked rich.  And so much differ the felicity of the one and other; the one is great and fearful to the poor, and hath his felicity in this life; the other is despised of the rich, and hath his misery here: but the first passeth from his mirth to mourning, from his wealth to want, from his glory to grief, from a glorious life to an eternal death. But the second is taken from his baseness to glory, from misery to comfort, from grief to grace, and from a kind of worldly death to celestial and endless life. For it is not permitted in divine justice, that the children of GOD should line here in carnal pomp, to withdraw them from divine obedience; nor the wicked to partake here of inward & heavenly consolation, setting their hearts and affections upon worldly things. We cannot enjoy light and darkness together; we cannot feed and fill our hearts with the pleasures of this life, and yet think we shall not taste of the bitterness of the second death. To the end therefore that we deceive not ourselves in our judgements touching the spiritual and carnal men, we must beware that we ground not our opinions upon outward appearance of men's estates, 
Not to judge of men by their states, rich or poor.  high or low; for there are rich religious men, and irreligious poor men: but we must judge all men, and all things by the word of God, the right rule● and infallible, to discern and distinguish the perfect from the sergeant. And therein we must lay aside natural reason & carnal understanding, which are enmity to God, and commonly justifieth what he condemneth, & condemneth what he approveth. Love not the world saith Saint john, nor the things that are of the world: for if any man love the world, the love of God is not in him. Yet saith carnal reason, Love the world, and the things of the world; for that thou mayest do, and love God too. But how hang these together? For he that loveth God, loveth righteousness, holiness, meekness, patience, obedience and prayer: but he that loveth the world, loveth the contrary, living in unrighteousness, disobedient to God, overcome with the desires of the flesh, the desires of the eyes, and the pride of life.   

CHAP. V.  
The world is inconstant: the difference between divine and carnal wisdom, between the seeming devotion of the irreligious rich, & the religious poor man.  
SAlomon speaking of the World, saith, that when he had well considered all things that the world afforded, he could not but observe it very inconstant, and men's minds very variable, and often distracted, staggering whereunto to apply themselves: wherein yet he found by experience, that all men for the most part, embraced that which they should shun, and shunned that which they should embrace, changing their counsels as worldly occasions offered mutability in their affairs, extolling, dispraising, loving, hating, hoping, fearing, believing, distrusting, and finally following and forsaking all things as they were led by carnal understanding, wherein they worshipped the creature in steed of the creator; leaving the service of God, and praying unto God; and inclining themselves to those courses whereunto their own appetites sway them, and the Devil enforceth them: whereby it cometh to pass, that some covetously pursue to be rich among men, which often withholdeth them from serving God; as appeareth by many of them, that content them rather to violate a good conscience, forgetting not only piety, but mere humanity, to accomplish their desires; mingling and confounding good intended, with evil acted; estranging themselves from all religious affections and inward holy desires; associating themselves with such as will applaud their vanities, and reject the society of the good, of whom they might learn to serve the living God, by obedience & prayer. How can you believe (saith S. john) seeing ye receive glory one of another, and seek not after, nor pray for the glory which cometh from God alone? Almost every man seeketh to outstrip another in carnal, but not in divine wisdom. And therefore can they not attribute the praise of obtaining what they seem to enjoy, to the right cause: for they begin at their own apprehension of what is good, and thereupon build their weak wisdom; whereas they should begin in the world to be fools to the world, that they might be wise to God: as the Apostle counseleth; that, If any man seem to be wise, let him be a fool, that he may be wise. 
1. Cor. 4. 7. 8  For as Christ came not to call the righteous (such as reputed themselves pure) to repentance, 
True and false wisdom.  but sinners (such as acknowledged their own imperfections): so surely God giveth not wisdom to the wise (namely, to such as think the worldly wisdom sufficient) but to such as think themselves fools wanting the true knowledge of divine things. For, the wisdom of the world is foolishness with God; and he catcheth these kinds of wisemen in their own craftiness. 
1. Cor. 3. 9 job 5. 13.  Although worldly policy may (as it doth) cirumvent the innocent, yet cannot God be deceived: for such is his deep and just judgement, & high wisdom, that he knoweth and judgeth, he discerneth and condemneth, or approveth, far above the reach of mortal man. Man may deceive man, not only by visible actions of earthly and worldly devices, but even in spiritual exercises; for they may seem to believe, because they so brag of themselves; and to pray, because they may be seen to kneel at a pillar to lift up the eyes, to strike the breast, and to move the hand and lips, as if they were very devout: And yet may their hearts be full of gall and bitterness, and their affections be set (like Demas) upon the world and worldly things, wherein God is not deceived. 
The hypocrite only deceiveth himself.  But the hypocrite that seemeth to be, and is not religious, godly, faithful, and truly zealous, deceiveth himself, thinking that God will content himself with the chaff, that hath no corn, with the leaves without fruit, and with the show without the substance of faith, obedience, and prayer. And therefore the rich man, and the worldly wiseman, as cousin germane may not look for any applause at the hands of God, as they usurp it from men, but to receive according to the inward disposition of their hearts and souls. God respecteth not the person of the rich, nor wise according to the world, nor rejecteth he the person of the poor; but according to the measure of grace in either he approveth or reproveth them; yet in the more dangerous estate is the rich man, as appear by the words of Christ himself, who observed how riches wrought with men in the world, how it choketh the word of God in them; working to the lust of all forbidden things, and against the desire of all divine wisdom, which is the life of faith. And faith being the life of prayer is quenched thereby, and consequently prayer, which is the life of our souls, waxeth cold and withereth. Yet cannot this extend to evety rich man; for the Wiseman saith, 
What rich man deserveth commendation and admiration.  that, That rich man is blessed, which is found without blemish, and hath not gone after gold, nor trusted in money and treasure: adding, Who is he, and we will commend him? for wonderful things hath he done among the people, having been tried and found perfect: let him be an example of glory, who might offend and hath not offended, or do evil and hath not done it. By which words he intimates unto us, that rich men have many and more motives by their means to offend, than the poorer sort have: and that it is a strange thing to find a rich man so qualified by divine grace, as he will bestow his goods, and perform the duty that God commands, to make heavenly friends with their earthly Mammon. 
Wh● it is hard for a rich man to be saved.  Therefore our Saviour pronounceth such impossibility for a rich man to enter into the Kingdom of heaven, even because of his covetousness and oppression, and because of his security, and seldom or never faithfully serving the living God; and again denounceth woes against them, for that they have their consolation in this world: not for that they oppress the poor, and get their goods by unlawful means; but because they have their consolation, namely their carnal delights and pleasures, and not their spiritual joy, and inward comfort of the holy Ghost here in this life. Therefore behoveth it rich men to beware, they place not their heart's consolation upon these worldly & fleeting vanities, but according to divine counsel; If riches increase, not to set their minds upon them, but to use them as they used them not. For it is not merely riches that maketh the user, but the abuser of them unhappy. And therefore, as there may be a poor man proud and covetous, even in his small portion: so may there be a rich man poor in his own conceit, and so bestow and distribute his goods, as not only not a woe, but a blessing shall be pronounced unto him, as to the poor, believing in God: for our Saviour, to encourage all, as well poor as rich rightly affected, and to stir them up to obedience and prayer, saith; Rejoice & be glad, for I have provided for ●ou a Kingdom.   

CHAP. VI  
The force of lively faith: and how hard a thing it is truly to apprehend the mystery of Christ; and how easy historically to discourse thereof.  
THE promises of future happiness are able to stir up the dullest heart, to wait, and work out his salvation with fear & trembling, with love and obedience, in faith & prayer; and yet it seemeth, Not many wise, not many mighty, not many rich believe this promise. They seem rather to be leave a bond, a statute, a pawn or the promise of a rich man, than they will give credit unto God upon his oath, who yet never was found to promise any thing but what he performed, to the good of every one that (believing) asketh any thing fit for him to receive: he deceiveth no man that trusteth his bare word. 
The force of believing God upon his promise.  Abraham might have cast many doubts, being in a profane and Idolatrous country, brought up without the written will of God, being called thence by an invisible power, to repair into a remote country, unknown, and the conditions of the people strange unto him. But he contrarily cast off all difficulties, and confidently resolved, against his own natural reason, and will of all his friends and familiars, and betook him to the journey, and ceased not till he came to Canaan. Who would not have consulted with his kinsfolks & friends? Who would not have looked for better assurance of good success, before he would have adventured to forsake his country and friends, and betake himself to the hazard of such an attempt? But he knew that he that called him was just, and what he had promised he was able to perform, and would neither fail him nor forsake him. He wavered not as the most of us do, touching heaven and heavenly things promised; how can we affirm we believe it, and yet give ourselves over to the world? It is not indeed every man's case to know the mystery of Christ; 
Every man believeth not the mystery of Christ.  but in a kind of general apprehension, as he is delivered in the outward word, according to the History. But to believe that he came in the flesh without man, to contain two natures under one visible form; that he was God equal with the father, and man like unto us; that he canceled the hand-writing that was against us; that in him we are reconciled again to God the father; that he sits at God's right hand a mediator for us, and that all believers shall ascend and rest with him in glory; that our bodies that are corrupt, shall either die and putrefy, or be changed, and in fine, be glorified in the heavens. And to apply all this to our own selves through faith, cannot but go so far beyond the ordinary capacities of natural men, as the God of heaven is above the God of the air. For as Christ said unto Peter, flesh and blood revealed not unto him what Christ was: neither can the natural man apprehend this heavenly mystery, and therefore cannot believe the promise of salvation to the comfort of his own soul, and consequently cannot pray to God in Christ. He can speak of, and dispute, and believe the whole History of Christ, both how he was promised and prophesied, how he was crucified, and can relate every Article of Christian belief. And so far the devils know, believe, and tremble. But this is the peculiar portion of God's children, truly to depend upon Christ, through faith grounded upon knowledge; as believing that heaven is his portion, is the gift of God in Christ; who being the lively image of God the father, teacheth us to know God in the Trinity, and the Trinity in unity: whom who so knoweth not, and by knowing him loveth him, and in loving him obeyeth him, and in o●beying him believeth him, and in believing him doth not pray unto him. howsoever they seem to uphold their knowledge, defend their obedience, and brag of their prayers, they are all but counterfeit. For no truly spiritual exercise can be performed, or divine grace obtained, but by a man spiritually qualified and beloved of God, and who loveth God: for unless we feel in ourselves the love of God towards us, we can never love God; for he loveth us first, and by the third person of the Trinity worketh love in us towards him: and love being the band of obedience, and obedience the mark of our election, and consequently the seal, which hath the image of our Redeemer, 
Who is truly adopted in Christ to be the child of God, and 〈◊〉 not.  whereby our adoption to be the sons of God is confirmed to every one that believeth. Not to every one that pretendeth to love, obey, and serve him; but to him only whose heart is right before the Lord, who heareth the word, believeth the spirit that wrote it, and bringeth forth the fruits of it, namely, to do what is therein commanded, and to avoid things forbidden therein; he, even he is the undoubted adopted son of God, and whatsoever he asketh the father by the spirit in the son, he shall receive it: for he hath the promise of the blessings of this life and the life to come. chose, such as neither yet have, nor des●re to have thi● feeling, this faith, and this dependence on God, howsoever they pretend that they are the sons of God, for that they can only talk, like, and perform some outward duties as the true sons of God do, yet let them not deceive themselves, they are not yet out of the lees of their original, neither have they remission of their actual sins; but the Bond is yet against them depending uncancelled, though they associate the sons of God, and not only in human affairs converse, but in divine duties communicate with them, as in hearing the word preached, in the sacraments, and in public prayer. They are yet but bastards, & no children; they never truly tasted of the milk of Christ's spouse, nor ever drew the life of grace out of her breasts: no more than did Cham in the Ark with Noah, Ishmael in the house with Abraham, Esau in the company of jacob, who inwardly did not partake of their father's virtues, of obedience, faith, and continual prayer unto God, the God of their fathers.   

CHAP. VII.  
Natural fathers cannot beget children good or evil of their own wills; but they that are begotten anew of God, are only good and like unto God, before whom the unregenerate, howsoever seeming holy, are hypocrites.  
EArthly fathers commonly beget children of their own corporal likeness, but the godliest father cannot propagate in his children the graces of the spirit, neither can profane fathers by their sins make their children sinners. For it is found by experience, that good fathers have often wicked, and wicked father's godly children. But the children of God, begotten anew by the holy Ghost, can never fall from being like unto him that begat him. And therefore do they much dishonour God, who in words profess they are his sons, and yet in their actions they resemble the image of Satan. It were a great blemish unto a godly man to be wrongfully supposed the father of a wicked son; much more is God dishonoured by such as would seem to be, but are not of his seed. For they that are of God indeed, cannot but in some measure resemble him, in being righteous as he is righteous: that is, By casting off the old man which is corrupt, 
Eph. 4. 22.  through deceivable lust, and to put on the new man, which after God is created in righteousness and true holiness. This casting off and putting on, doth teach us that there is in us something that befits us not to retain if we will be the true sons of God, 
What we ought to put on, and cast off.  not by reputation among men, but by imputation in Christ. What is to be cast off, and what to be put on, is plainly expressed in the Apostles words before mentioned, namely, to cast off all deceivable lusts, (which includeth all things forbidden) and to put on righteousness, which implieth a spiritual endowment of all heavenly graces; among which, none is of that singular force, virtue, and effect, as is zealous and hearty prayer in faith unfeigned, which none can effectually make but such as have put on this new man: for the old man knoweth not how to pray, being clothed with corruption, and blinded with the mist of ignorance. The new man only, shaped in holiness, knoweth to whom, when, in whom, for what, and how to pray; all which circumstances are duly to be considered in prayer: and yet neither of these doth the natural, that is, the old man truly apprehend; and consequently the lip-labor that he pretendeth to bestow in prayer, is not only not profitable, but sinful.   

CHAP. VIII.  
Carnal wisdom hath not chief place of counsel in the regenerate man: he dependeth on God, and not on the means in any enterprise.  
FRiends (we observe) do most usually communicate together, not by way of dissimulation, but by sincere affection: and one is aided and comforted of another, according to the occasions each propoundeth to other. And shall we think that that man that loveth God, will estrange his occasions from the counsel of God? Will he deliberate of any matter of importance, but will first consult with the Oracle of God's mouth? And will he not impart his occasions by pouring them forth unto him in prayer? assuring himself that God again will answer him by his holy spirit, and by him certify his spirit what he shall do, and what course he shall take, both for the achieving of the good he desireth, & for the avoiding the danger he feareth. No carnal counsel whatsoever, not warranted by the word, shall be admitted to that consultation or resolution: he will abandon all carnal respects, and only hold himself to divine direction: he will not use human wisdom, 
Carnal wisdom a handmaid to divine prudence.  but as it were a handmaid to divine prudence. It may search and find out such wants, and corporal necessities, as are fit in spiritual understanding to be supplied, but leaveth the execution to divine wisdom, which produceth faith, and faith prayer for the obtaining thereof at the hands of God. And as Abraham left his servants and Asses behind him when he went to offer up his son; so doth this heavenly wisdom leave all carnal respects behind when it approacheth towards God, to offer the sacrifice of prayer or praise. chose, it is too manifest, that the most carry their carnal vanities with them even to the Altar; making their petitions partly in the flesh and partly in the spirit, in part believing and in part doubting, halting before God, and yet seeming to walk uprightly before men, who justify or condemn the outward action, not seeing the inward heart.  
To pray unto God with the lips for any corporal benefit, 
To pray to God, and to believe▪ in means is spiritual adultery.  and yet to have the eye of the heart fixed in confidence upon natural means, is a kind of spiritual adultery. For, what man is he that having a wife, outwardly affable, using words of love unto him, and yet her heart set upon another man, will not think her a faithless and unchaste wise? And is God less jealous think we, who craveth our hearts when we shall worship him in words and outward show of works, when our consciences cannot but tell us that we ask that of God which we inwardly believe more probable and possible to be obtained by means without him? Is not this a falsifying of our faith and dissembling of our prayers? Is not this a manifest breach of the law that says, we shall have no other Gods but jehovah; as also not to take his name in vain, as they do that call upon him with the lips, their hearts far from him?  
The jews thinking to make themselves strong by the Egyptians and other carnal means, 
Esa. 2. 21. A curse on them that leave God to depend on other means.  left their dependency on God; & therefore did God denounce his judgements against them: Cursed is the man that trusteth in man, and maketh flesh (any kind of carnal means) his arm, 
jer. 17. 5.  and withdraweth his heart from the Lord: he shall not see, when any good cometh. How can he then attribute praise or prayer unto God for whatsoever success, when he groundeth his hope on earthly means, and not on God? Nay, though he pray unto God, and yet dependeth more, and puts more hope on secondary means? if he find that come to pass that he desired, how can he but yield part of the praise unto the mediate cause, wherein he in part trusted? and so derogate the praise due unto God, who is either all or no part of the cause of that wished success. For although God use natural instruments to effect his will, not only in relieving his children when they pray unto him, but also in punishing the wicked when they offend; yet are these means only of, and by God, working, not as man willeth, but as God foreseeth fit for the good of the one, & punishment of the other. God used clay to clear the eyes of the blind man: if the blind man had yielded the thanks to the clay as the cause of his sight, though he had likewise given praise unto God, he had robbed God of his right. For to allow unto God a fellow-helper, were to argue him of himself insufficient; as some most fearfully belch forth a most superstitious prayer, saying, God and our Lady do this or that, or prevent this or that; whereby they either make God no God, or a God not absolute in power, nor without a cooperator complete, which cannot be but most horrible blasphemy. I hereby yet infer not that it is unlawful to give reverence unto the means which God useth for our good, as David did to jonathan; yet no further but as to the instruments, without which God might have effected his work, either by other means, or without any means, nay, against means, as not tied to any secondary means of necessity. Hezekiah being healed with a cluster of figs, did not persuade himself that nothing else could have done the cure, but that whatsoever God had made the mediate cause, howsoever contrary to the opinion that man might have of the thing, it would have wrought the same effect. For he is able by weakest means to perform the greatest work; as it appeared by the overthrow of the walls of jericho with the sound of Rams horns. 
God works by means, without & against means.  And as he worketh by means, so sometimes without means, even by his word, as in healing the Cananitish woman, and the Centurion's servant: nay, such is his absolute power as he worketh as familiarly and easily against means, as in bringing water out of the hard & dry Rock, making the waters to divide as the red Sea and jordan, in making the Sun to stand still in G●beon, and the Moon in the valley of Aialon at the prayer of josuah: and causing the Sun to go back in his sphere contrary to, and against his natural motion, at the prayer of Hezekiah. The holy Scriptures are full of such sweet examples of the absolute power of God, who to effect them requires necessarily no other human means but faithful praiere not the prayer which passeth only the lips, the affections of the heart being extravagant, but that prayer which proceedeth from the sanctified soul, 
How the soul must be qualified in time of prayer.  well and rightly tuned in all her faculties; the understanding thinking on nothing but on God, the will only loving him, the memory coveting to retain nothing but him, the desire aspiring to no other happiness but what he hath promised us in his word. In this manner were our holy fathers qualified, and in this sweet consent of the affections poured they forth the concordant harmonious prayers that wrought these former most admirable supernatural effects, in altering the natural course of those creatures which he himself set in the firmament, never to be moved to the end of the world.   

CHAP. IX.  
It is a dangerous thing to pray unto God unprepared; but most safe & sweet upon divine premeditation arising of grace, not of nature.  
HOw can this but move a kind of fear in men who presume to thrust themselves into the presence of God, uttering prayers in words, their understandings being carried from God through the vanities of this life, their wills being besorted with the love of carnal things, and their desires thirsting after worldly advancements? Are these men's prayers of force to cast down holds? to alter the natural course of things? or can they obtain any thing at the hands of God but reproof? But men that are wise in Christ, enlightened with the divine spirit, feel motives in themselves of another kind; not staying below, their affections set upon the golden Calf at the foot of mount Sinai: but they a●cend up in their hearts to the holy mount of Grace, and there converse they familiarly with the true God, leaving the flesh pots, the Onions and Gourds of Egypt, and feed on the heavenly Manna, Angel's bread, the bread of life: whereby they become so rapt up from earth and earthly things, as they have their conversations already in the heavens, by their heavenly communication with God in their spirits. Their prayers & sweet conference with God for the time ended; they then return to the performance of their lawful affairs, and therein walk (as it were) with God, living so sincerely with, and among men, in the fear and love of God, as if they were in the real presence of God.  

Nature teacheth us not to pray, but the spirit of God.  To this degree of perfection none can attain by his natural understanding or will, but by the administration of the spirit of God only, who teaches us how to pray. God commandeth all men to pray, and yet giveth not all men the gift of true prayer; and therefore every man is bound to ask of God power to ask: although it may seem strange to a carnal man to ask power to perform the self-same thing that he performeth in ask. But it is to be considered that there is a verbal and lip-kind of ask, and there is a cordial & hearty praying; and he that doth it not from the heart, may utter it with the lips, and in words may seem to pray, and yet the heart remain estranged and full of rancour and evil affections. But such is the force of lively faith, that it cannot conceal itself: for if it be in the heart it will show itself in the efficacy of prayer; which prayer only hath the promise to obtain, being made in the name of Christ to God, & hath the promise to be granted for his sake by God. For in Christ are the promises made unto us, both of spiritual and corporal blessings, and in him, and by him sealed unto us and confirmed: so as there is no cause of doubting left unto the faithfully ask; always provided, that he ask not the thing, the granting whereof is not warranted in the word of God, that hath made us a general warrant of granting whatsoever we ask; with restriction yet, that it be agreeable to his will, which also includeth all things that he seeth best for us to receive. For such is the wisdom, providence, and love of God towards us, that like a father he will not give unto his children a Scorpion in stead of Fish: he will not give them hurtful things instead of helpful. And therefore it behoveth us to inform ourselves by his word what is consonant and what dissonant to his will, that we may avoid to ask forbidden things, & with boldness ask things lawful. In the prayer which Christ taught us, we pray, Thy will be done: we must not therefore wilfully attempt to ask, much less to do any known thing to the contrary. But such is our corruption, as howsoever we seem willing that the will of God should be done, we yet retain a kind of inward desire that God would do according to our wills: 
The will perverts the mind.  for naturally the will of man is neither rightly affected towards his own mind, nor towards the will and word of God. It is the rule of right reason that the will should be directed by the mind; but contrarily and preposterously the will overswayes the mind, and draws it as by constraint to many inordinate desires: and therefore when the mind begins to incline itself to the sacred exercise of prayer, the will as an unequal yoke-fellow perverts the mind, & distracts it into many noisome lusts, & wandering thoughts. This cannot the most godly and most faithfully zealous man but find in his devoutest prayers: and therefore we ought in our prayers to restrain our cogitations from earthly things; and the more we feel them to range here and there (as sensibly we may) so much the more earnest & zealous we ought to be, and so much the more watchful that they steal not away our spiritual affections, which cause the mind to ascend evermore upward to the Throne of his grace, who by his holy spirit is ready to assist our spirits, to suppress our erring thoughts, and to rectify our minds according to his own will.   

CHAP. X.  
Whence all our transgressions do proceed, and the reason why we cannot pray aright, & the means to reform it.  
Our transgressions proceed all from this, that against the rule of divine reason, we prefer our will and our desires before the most holy will of the Lord our God. How then can we truly seek him whose will our wills (as much as in us lieth) seeketh to resist? The Apostle showeth the reason, saying, The natural man hath such a mind as cannot understand the things of God, and such a will as is not subject to the law of God, nor indeed can be. How then can the mind conceive how, or for what to pray? And how can the will frame the faculties of utterance and other divine affections? How can it frame itself to pray unto God according to the right rule prescribed unto us by God? seeing that this exercise is sacred, holy & spiritual, & the mind & will altogether carnal & profane. And therefore all the prayers which natural men make in the habit of the old man, do not only not profit them, but turn rather unto a curse then a blessing unto them. What man is he then knowing this, will lie still in his natural corruption and ignorance, having the way laid out before him, the means of direction offered him, the promise made unto him, and the reward assured him? the way is Christ, the direction in that way is the word, the promise is to receive what we ask, and the reward is life eternal: the way is strait, the direction plain, the promise just, the reward great. In earthly affairs there is a continual common emulation who may grow greatest, wisest, & most glorious, whose best reward is but a vanishing shadow. How foolish then are we to see and suffer all men to outstrip us in spiritual things, and ourselves to lagger behind, loath to go forward in divine duties; as trewantlike scholars with ill will, and by compulsion prepare them to the School? He then that may and will not endeavour to attain unto divine knowledge by the word, and thereupon, namely upon the promises of God made therein, to build a lively assurance of God's never-failing goodness towards him; and in that faith will not seek God in all his occasions, by continuing prayer; is neither worthy to have the promises performed unto him, of the good things of this life, nor of the life to come. Let us therefore learn to deny ourselves, and endeavour to subdue our own wills, and wholly to subject them to the will of God: so shall we never undertake, consult, determine, or conclude any action, until we have inquired what the will of God is therein, by faithful prayer.   

CHAP. XI.  
The neglect of the cnmmunicating with God in prayer, is the cause that many run headlong to their own ruin, seeking what they need in a wrong course, not feeling their own spiritual wants.  
THe want of holy search & desire to be enlightened in the divine duty of prayer, and to be directed therein, is the cause that so many men run headlong into their own ruin, in rashly enterprising that, without communicating with God, which they in natural reason conceive will prove to their high contentment; as in making choice of religion, the highest point of divine wisdom▪ in choosing a wise, and the like. The Shechemites without consulting with God took upon them the seal of the covenant, which was a true note, truly taken of the true children of God; but because they took it to a carnal end, what reward they had, appeareth Gen. 34. So did Simon the Magician covet spiritual gifts, to use them to carnal ends: and the like do they that to obtain corporal maintenance, and to be free from some calamity, rashly & without consulting with God (by learning his word and by prayer) thrust themselves into the Roman Catholic, or into any other false Religion. Nay, to intrude into the profession of the true Religion, for the respects abovesaid, and not in a feeling of divine love to the spiritual effects it worketh, to God's glory and their own comfort; is not only not to be truly religious, but under the cloak of true religion to be indeed a profane Atheist. God commands us not to contract marriage but upon due deliberation and consideration, & forbids to contract with any of a false Religion. Isaac and jacob fearing and obeying the living God, sought their wives, not by worldly ad●uice, but therein to be directed by God. And to that end did Abraham's servant pray unto the GOD of his Master Abraham, that he might be guided by some divine instinct how to choose a wife for his Master's son, and all things succeeded unto him beyond natural reason. But Esau contrarily, without consulting with God, or communicating with his parents▪ took him wives of the Gentiles, a profane & irreligious people, such as (for the jews to contract matrimony withal) was an abomination. Prayer or consultation with God is the best, but the last work; of chiefest, but of least regard in this age in most capital causes, and of greatest consequence. And therefore the most of them succeed to the perpetual trouble and grief of the parties. And that which hath been said of the former two, namely of the choice of Religion and a wife, may hold for, and in all other matters belonging to the life and government of man in this life, especially in the election of some function or calling in Church or Commonweal; wherein experience maketh manifest that little or no conscience is made to crave direction from God: but according as the profession or mystery seemeth likely to prove profitable or discommodious, is the desire made the more hot or cold. But to consider how it may stand with God's greatest glory, & our most comfort and spiritual contentment, it is the last matter thought upon: they begin at the wrong end, they first seek the world and worldly things, and then as leisure will serve, they will seek heaven & holy things, where we should seek heaven and the kingdom thereof first, and then by divine promise, all things else should be administered unto us. But the reason why some men are so backward in seeking God, to be guided by him in these high occasions, may seem to grow from a conceit, that if they should unfold their desires to God, who seeth all their hidden and politic equivocations; he would find that their outward prayers to him, and their inward hearts towards him, would appear so far unlike, as he would have no respect unto their offerings: and therefore covet rather to conceal their counsels from God, and climb up to the obtaining of their high purposes, by the scale of their own devices, saying in their hearts, How doth he know it? Thou fool; if thy heart condemn thee is not God greater than thy heart, 
1. joh. 3. 20.  and knoweth all things? But if thy heart con●demne thee not, thou hast then boldness towards God. If then thou have boldness, thou mayest freely repair to the Throne of his grace; and as he hath communicated unto us all his counsel, shall we be scrupulous to let him know ours? 
Act. 20. 27.  What is it that the poorest and basest seeming child of God, 
We ought to unfold our imperfections to God, yea, and to men upon occasion.  may not freely speak unto him? Who of the ancient godly fathers did not discover their own imperfectiō●? Peter blushed not to acknowledge the denial of his Master with bitter tears: David was not ashamed not only to confess, but to enroll the acknowledging of his sins with his own hand, to the end that all his godly posterity might learn, not to hide their faults from God, but to make them known to men. S. Paul likewise thought it not any disparagement to his credit being an Apostle, that He was a man sold under sin, that he was buffeted of Satan, that he did what he would not, and could not do what he would. None divinely enlightened by ta●●ing of and believing the good word of God, that ever coveted to conceal their imperfections from God, knowing & assuring themselves that he is merciful, and forgiveth the sins of the truly penitent. Against thee, against thee only (saith David) I have sinned, and done evil in thy sight. He was a great King, chosen after Gods own heart; yet not ashamed to acknowledge a greater King, whom he as much feared to offend as the most dutiful child the most stern and severe father, and therefore was bold, with the confession of his sins to join prayer for the remission thereof, and obtained it. I am but dust and ashes, saith Abraham: I am not worthy the least of God's mercies, saith jacob: my father's house (saith Gideon) is the least of all Israel: I am not worthy (saith S. Paul) to be called an Apostle, yea, he confessed himself the chiefest of all sinners. These examples of humility may be prevailing motives to move us to imitate them, and to beware how we follow their contraries, in pride, as Nabuchadnezzer, 
The basest may be as proud as the most arrogant.  Senacherib, Pharaoh, and such like imps of insolency; who although they were Kings of greatest greatness, & we the meanest of men, yet if we embrace not humility we may be found as haughty as the haughtiest of them. For they had their pride but according to the measure of their greatness, and so may the meanest exceed in pride beyond the measure of his best means. They thought themselves not only not inferior, but equal, nay above God in power, and therefore had none above them to obey, and consequently, none to whom they were bound to pray. And whosoever exalteth himself above that which he is, be he the highest or the basest among men, he equalizeth the proudest of the former in their unlimited desires. For, as the former rebellious Potentates banded themselves against God, in their impious blasphemies; and as Nimrod threatened to scale the heavens by his haughty Babel: so no doubt but the meanest proud man, that ambitiously advanceth his heart above that which indeed he is, and to attain unto heaven without obedience and prayer unto God; he is as high a rebel in his heart as either Nabuchadnezzar, Senacherib, or Pharaoh, and his reward in the wrath of God shall be as great as was theirs or Nimrods'.   

CHAP. XII.  
Murderous hearts, haughtiness, and pride may lurk under the habit of outward humbleness.  
MAny such rank and rebellious spirits walk in the habit of outward humbleness, as that Dominus Dominantium, that calls himself servus servorum Dei: he that saith he is the servant of the servants of God, and yet Antichristianlike endeavours to set up and supplant Princes. And his Votaries of poverty and voluntary beggary; are not many of them fit and inclinable to any impious and most treasonable actions? how have their hands (in show lifted up towards heaven) been imbrued in the blood of Princes in the earth? If their covert and concealed works of darkness were discovered, if their infernal stratagems were revealed, 
Murderers of Kings have a show of humbleness and devotion.  and their desires known to mortal men as they are found out, and seen by God; they could not appear but mere monsters, such as was Balthazer, the murderer of the Prince of Orange, the Friar, & that miscreant Revaliack, that foiled their fists in the blood of the two last Kings of France: and yet had every of them his pretence of great devotion, in attempting and perpetrating these capital villainies▪ They pray, they receive their sacrifice, and have promise of, & they believe to be registered and canonised among the Saints in heaven, and yet fellow-murtherers with judas, with whom they shall partake their everlasting reward, without more serious sorrow, and truer repentance for their villainies, than any of them seemed at their deaths to profess. Are these the instruments that are used by the Pope, the pretended Vicar of Christ, to support his humble ambition, and ambitious humbleness? Must these be the Axes and Hammers to cut and break down Princes, and to confound Kings and Kingdoms, not concurring with his usurped Antichristian insolency? Where is then the effect of their great penance, much fasting, many prayers, and infinite sectaries, and their devotions? Are these their meritorious works? Cannot they defend their Antichristian superstitions without the murdering of Gods own anointed? without treasons, rebellions, massacres, & sheddings of blood? Who doth not then abhor their impieties? And who observeth the least of these committed by any true member of that Church, which this malignant Church holdeth heretical? And yet all men see how it hath been defended from all their devilish complotments, by no other means but by faith in God, and prayer to God. Have not their most hellish attempts many pretences of a holy beginning? A set convocation of preaching and prayer, imposition of hands, vowing of helps, conjoining of forces, and whatsoever else may serve to the perpetration of any bloody action. If these most impious consorts enterprise not their wicked acts, but in the show of calling mutually on God, were it not a shame to professed Christians to attempt any matter lawful, of greatest moment, without touch of any consideration of the necessity or utility of faithful prayer? If the children of darkness can point out their more than heathenish attempts by the outward tokens and terms of devotion to their assured condemnation; what will become of cold Christians that so little regard the holy duty of prayer in all their actions, to their soul's salvation?   

CHAP. XIII.  
Every faithful Christian findeth comfort in prayer: the neglect whereof admits many evils.  
WHo is that faithful Christian that hath practised this holy exercise, and hath not found comfort to his conscience, and help in his occasions? Whosoever findeth the continuance of inward vexation of the mind, let the cause arise from spiritual or corporal occasions, he may assure himself it proceedeth, most ordinarily at least, from his seldom or never praying unto God. Grief oftentimes procureth tears, which seem something to assuage the sorrow: but it is (as it were) the slacking of the band that gripes the wound too hard: but tears passing from the heart through lively prayer, do not only ease the grief for a while, but heal it altogether; and keep the wounded parts sound, so long as the plaster of true prayer is applied, with faith thereunto. The tears that we spend must be spent before God, who hath promised to receive them as they fall from a lively feeling heart, and to put them in the bottle of his remembrance, reserving them as witnesses of our true repentance; that the sins, in sorrow whereof we shed them, may be washed away by the blood of Christ, and not to rise up in judgement against us. And these tears are of themselves as so many petitions unto God, who hath bound himself by promise to register them, as so many prevailing requests; whereby he gives oftentimes what inwardly we desire, as soon as the first tear falls from a broken and contrite heart. 
Psal. 32.  David affirmeth that God pardoned his sin as soon as he had any motion to crave it. God requireth not our prayers because he hath need of them, as a service beneficial or profitable unto him; but because we having need of his graces and blessings, and that he loveth us in his beloved son he willeth us to pray unto him for every spiritual and corporal blessing. And although it be true, that he knoweth whereof we have need, yet in common reason, he that wanteth and disdains to ask, he is not worthy to receive that whereof he hath need.   

CHAP. XIV.  
The most happiest men in the world are they that most often communicate with God in prayer; and not the most glorious worldly men, whose misery is to come; and what consolation remaineth for the godly.  
THe men that have greatest shows of happiness in this life, are not the blessedst men; but the poor in spirit, that have their continual recourse unto God, they that communicate often with, and truly pray unto him, although their estates be never so unpleasant to flesh and blood, yet theirs is the promise of this life and the life to come.  
The Church of Corinth in the beginning consisted, 
1. Cor. 1. 26.  as appeareth for the most part, 
The most glorious in the world are not always the most godly.  of the poorest and meanest of the people, and such as appeared to the world fools and Idiots; and they that seemed more wise, more mighty & more noble, were left out of the number of them that were called. Yet God preferred not the base in the world before the noble, to make them proud of their calling, but that they might be constrained, as it were, to rejoice in the Lord, by whose mercy they had obtained in Christ wisdom and all things necessary to salvation, before the more glorious in the world, although they were the most base and abject of all others: and to move them so much the more readily & willingly to serve God in thankfulness and prayer, to testify their love to him for his mercies towards them. And heavily it will befall them, who having received so many blessings at God's hands, are no whit the more moved to love him: and so many threats for their unbelief and ingratitude, and yet not moved to fear him. Will they not be drawn then from their deceiving vanities? will they rather then for less than an apple or a mess of pottage, disclaim their birthrights, and lose that Kingdom and Crown so dearly purchased for the faithful? Nay, were the loss of it all, it were not so horrible. If a man missing of the good promised, could avoid the dangers threatened, it would something mitigate the despairing conscience, and ease the troubled mind. If after death there were neither life nor death, if a man might have no b●eing, nor feel or endure torment, though he had no comfort; it were a kind of ease to the carnal mind, that knoweth no other heaven than the profits and pleasures of this life nor feareth other hell than the misery, penury, and afflictions of the same. But the case is otherwise; they that miss the kingdom of heaven by not believing the promise of God, by not praying unto God for direction in the course of their lives, may assure themselves, though they seem not yet to believe it, that there remains for them and attends them, the God of darkness, and the Angels of horror and torment. And therefore they that are wise in Christ, enlightened with the sanctifying spirit of God, observe the difference between sin and sanctity, between the carnal and the spiritual, between the old and the new man, and find that the pleasing vanities of this life, and the rejoicing of the worldly minded have no solid or sound assurance of continuance, no not for a day; and after cometh the severity of judgement. But the spiritual man, undergoing with patience the bitter miseries incident to a religious and godly life; considereth that the continuance of it is but a span long: and there attendeth him mercy and consolation perpetual. 
The true comfort of a Christian.  And therefore beareth he the yoke without grudging, spending his time, not in wantonness and chambering, not in vanities and carnal pleasures; but in all temperance and humbleness of mind: never so cheered, never so full of consolation and alacrity as when he is hearing God speak unto him by his word, as by preaching or hearing of the same; and finding himself truly and aptly prepared, and zealously exercised in the most holy duty of prayer and heavenly meditations, wherein he speaketh unto God. This is his comfort, herein are his joys, and nothing is so sweet unto him as heavenly continual contemplation; whereby he passeth by both the pleasures and penury of this life, as things of that weakness to move love to the one, or fear of the other; as he respects them not, but placeth all his affections on God, with whom he knoweth that his prayers do at all times so far prevail, as at what time soever he asketh, he receiveth; whensoever he seeketh he findeth; and when soever he knocketh he is admitted into the presence of God. And whatsoever misery befalleth him in this life, he feeleth it not so unsavoury to himself as other men conceive it, that behold and observe it in him. As our Saviour told his Disciples that he had meat to eat which they knew not of; so hath every sanctified & regenerate man comfort that carnal men know not of; which giveth him such sweet feeling of present happiness, through the assurance of his future promised glory, that he seemeth through the abundance of his consolations, rapt as it were already out of this earthly Tabernacle, into the heaven of heavens, where he hath his conversation in the spirit with-God, though he corporally remain in this inferior world.   

CHAP. XV.  
True contentment, not gotten by nature but by grace, which produceth prayer, the only mean to obtain all good.  
SPiritual contentment none can attain unto by his own natural powers: and therefore there is a spiritual mean to be used for the obtaining thereof, which the Apostle reaches, 
Phil. 4. 6.  saying; Let your requests be showed unto God in prayer. 
jam. 1. 5.  And, Who so lacketh wisdom, let him ask of God, which giveth to all men liberally, and reproacheth no man, and it shall be given him. This wisdom is not the wisdom of the world, but the knowledge how, when, and what to ask, to conform us to the likeness of him that hath begotten us anew, who hath left us an example, that we should follow as dear children. If then we be the children of God, 
1. Pet. 2. 21. Eph. 5. 1.  & Coheirs with him of that heavenly Kingdom; shall we not with him walk as becometh children of such a father? Shall our head weep and lament for our sins? Shall be suffer for our transgressions? and shall we laugh and rejoice in the vanities of this life, and yet think to partake with Christ of his purchased Kingdom? Hath he so far purchased for us, as we need neither suffering nor patience, faith nor prayer? Shall we think ourselves like that unspotted Lamb of God, and yet defile our bodies & souls by committing sin upon sin? How can we then come unto our father which is in heaven, where no profane thing can have any being? If God heareth not sinners, where shall the sinful man's prayers appear? And how can he have his conversation in heaven, as S. Paul had, or walk with God, as Henoch did, whose soul and spiritual part, which ought to ascend by the wings of faith towards heaven, is pressed down by a most ugly and filthy dunghill the body, clogged with the mass of sin? Cast off therefore all carnal and unclean affections, purify & cleanse your hearts by lively repentance, that the saving blood of the Lamb being sprinkled upon the door posts of our believing hearts, the holy spirit of God may enter, and teach our spirits rightly to cry Abba father. So shall we apprehend that sacred renewing grace, that shall breed this most sweet and heavenly change, namely, to make us of the children of wrath the children of love, of the children of disgrace the children of glory; which change is not, nor can be where faith faileth: which faith is not obtained in respect of our prayers, or any desert of ourselves, but only and altogether of the free favour and good will of God in Christ, in whom, for whom, and by whom we have promise to obtain the fullness of spiritual contentment.   

CHAP. XVI.  
God being wisdom itself, knows how to deal with us for our best advantage and his own glory, which above all things we must respect in all our prayers.  
GOd being wisdom itself, knoweth better than we what is fi●test for us to receive, and for him to give; in both which his glory must go with our desires, as it will of necessity in his giving. And if we seek not his glory in all our demands, we break the order prescribed, namely, to do all to the glory of God: much more than should our prayers, which are the highest service we can do unto God, tend to the honour of his Majesty, beyond the desire of supply in our own necessities; and that is in making our prayers unto him, to be confident that he is just, and will according to his promise satisfy our just desires, so far as may be most for our benefit. For we cannot truly judge what is most expedient for us: we may ask for, and think that best for us, which God in his wisdom knoweth most inconvenient; and that to be hurtful & evil for us, which he seeth to be most for our good. It is therefore agreeable to the right rule of true faith, to subject our wills to the will of God, and to frame all our petitions according to the rule of his word, which teacheth us to ask corporal things, with condition that he be pleased therewith, and spiritual & heavenly things as the graces of the spirit, with a full assurance to receive. And the more constant and earnest we be, and the more we press God to give them, 
God is best pleased with faithful & religious importunity.  so much the more it pleaseth him: as to importune him to give us power to mortify our corrupt affections to kill sin, both in our hearts and members, to beg the increase of faith, obedience, love towards God and our neighbours, peace in ourselves and with all men, patience in suffering God's corrections, gentleness, meekness, temperance. To ask these absolutely and constantly, is pleasing unto God, is acceptable unto him: wherein yet we are to beware that we ask not spiritual gifts to carnal ends, as did Simon the Magician; but to God's glory, as Solomon asked wisdom. For the holy Scriptures teach us, that God suffereth many profane men to usurp spiritual functions, as preaching, prophesying, and casting out Devils, to whom yet God w●●l say, Depart from me, I know you not. The like may be said of praying, namely, of mere babbling with the tongue without the consent of a feeling & faith full heart. And in all these to show more outward sincerity then to have inward sanctity, is mere hypocrisy.   

CHAP. XVII.  
Three principal motives to stir up men to pray, whereof the chiefest is necessity.  
THere be three principal motives to stir up Christians to prayer; first, God's commandment, Pray continually, 1. Thess. 5. 17. secondly, the promise, And ye shall receive, Matth. 7. 7. The third and last motive is our own necessities; and they are infinite. Daniel prayed ●o be preserved among the Lions; the three children from the fire; Hezekiah from death; jonah to be delivered from the bowels of the Whale: Susanna to be freed from the unjust accusation of the lascivious and false judges; David to be delivered from the malice of Saul.  
Necessity hath so many branches, 
Necessity hath many branches, and man hath no p●wer to help himself in any.  as men are subject to several dangers, which are infinite: and therefore a motive of great force; and yet without God's assistance they can obtain no ease. For the more a man struggleth to free himself from any danger by his own power, he entangleth himself so much the more, as the Fly in the Spider's web, and the Bird in the net: for of his own natural inclination he hath no more means to free himself, be he rich, befriended or strong, then hath the beast that perisheth. And therefore God, to help his infirmity, hath lovingly willed him to come unto him, with a promise to help him: which if God had not promised, man could never have conceived by his carnal understanding, that there had been any help in any invisible power. If God, with the precept of praying continually, had not made a covenant to hear and grant our requests, we should have held it a needless and an unprofitable work to pray. And did we not believe God's promises to be Yea & Amen, what necessity could move us to repair unto him? for without believing the promises we could have no hope to obtain, and consequently no desire to pray. He than that obeys not the precept, to pray, breaks the law of obedience: he that believes not the promise can not ask in faith; and consequently the unbeliever obtains not, because he asketh amiss.   

CHAP. XVIII.  
The force of faith what it is, and the effects of it; and how dangerous a thing it is to faint.  
Such is the force and effect of faith, as without it nothing can be obtained at the hands of God by prayer. It is therefore necessary for men to know what faith is; which they may learn by S. Paul's exhortation to the Hebrews, who declareth that Faith is the ground of things which are hoped for, and the evidence of things which are not seen. By which definition it appeareth, that the office of faith (if I may so say) is to represent things unto our apprehension which are not seen; & yet in confidence to appear as if they already were for such: and so piercing are the believers eyes, as they behold the things which they hope for through the clouds & mists of all difficulties. This did most lively appear in the faith of the Centurion, who desired Christ to heal his servant; requiring nothing of Christ towards the cure but to speak the word only and his servant should be whole: and it came instantly to pass as he believed. Such, and greater was the faith of Abraham in leaving his Country of Chaldae, to come to Canaan at the commandment of God: as also in offering his son, in whom the promise was made. Many examples are in holy Scriptures, written by the holy Ghost, and left unto posterities, to encourage Christians so to depend on God's promises, as not to doubt of good success in most desperate cases; but to rest so fully assured that the event shall fall out to the best, as if he already felt and enjoyed the same.  
Wonderful things have been done by the hands of God, 
The wonderful effects of faith, and how it fares with them that faint.  through the firm faith and faithful prayer of his children. As long as Moses held up his hands & prayed, the Israelites for whom he prayed, prevailed: but when he fainted, the Philistims, against whom he prayed, had the better. As long as Peter believed steadfastly, he walked steadily upon the waters: but when through a small gale of wind he began to waver in his faith, to stagger between confidence and fear, he sunk. Wherein we may note the force and frailty of the faith of the dearest children of God, who believe constantly as long as all things go well with them: but when a little tempest of crosses and afflictions arise, they begin to faint. jacob although he had the immediate promise, as at the mouth of God himself after his wrestling, that he should prevail with men: when he heard that Esau was coming to meet him with a band of men, he was stricken with an extraordinary fear, lest he should have been utterly overthrown, his wives and children. They therefore that stand, be they never so confident in prosperity, aught to take heed they be not foiled in the time of adversity through fear: for the best are subject to distrust God when a little trouble assaileth them. And yet we find by many examples of godly men, that upon deliberate meditation they wade through the most hard assaults of whatsoever kind: for contrary to their natural opinions of doubtful success, faith works a most wished issue. The children of Israel were in a most desperate case, flying before furious Pharaoh and his unresistible Host, having on either hand unaccessible hills, and before the man impassable Sea: so as if they looked before them, there was no hope in carnal reason to escape; if behind them, the sword was at their backs; if on either hand, they saw no evasion. Yet behold the force and effect of faith, wherein Moses the servant of the Lord encouraged them, saying, Stand still fear not, but behold the salvation of the Lord this day. And so far prevailed he with GOD through faith and prayer, as he foresaw the destruction of Pharaoh and all his Host: insomuch as he was bold to affirm before it came to pass, that this mighty Monarch, and the multitude of his armed men, his ho●ses & chariots that they then law and feared, they should see all confounded before their eyes; which came to pass. The Lord (saith he) shall fight for you, therefore hold ye your peace, Exod. 14.  
Faithful prayer is the strongest mean by weakest instruments, 
Prayer performeth greater things by weakest means, and incredulity preventeth most easy things.  to perform things of greatest difficulty. The walls of Iherico a strong City, were thrown down by no other sensible instruments than the sound of Trumpets made of Rams horns, and the City and people surprised with a small number of men. And there is nothing more opposite to the bringing of the greatest and weightiest things to pass then incredulity, which commonly proceedeth from natural reason; which many times argueth impossibility in possible, and possibility in impossible things: As that incredulous Samaritan governor, who did so little believe the Lords Prophet, foretelling plenty unto distressed Samaria, saw with his eyes the same thing come to pass which he thought impossible; and for his unbeleefes sake was not only prevented of tasting of the blessing, but was trodden to death by the press of the people.   

CHAP. XIX.  
Some among many prevail by their faithful prayers for the rest: and how God turneth the prayers of his to the best, though he grant not what they desire: and how foolishly carnal men reason against God's providence.  
IN causes public, as in the time of Wars, of Famine, of Plague, or other common calamity; shall we think that among a multitude there are not some, yea many that are faithful? howsoever many also be either keycold or lukewarm, whom God respecteth not; yet the faith & obedience of the lesser number by their prayers often appease God, and (if I may so say) constrain him to hold his hands from punishing, and even enforce him to extend his hand to relieve the whole for a part: which we may observe, if we consider the conference between God and Abraham touching Sodom; how God in justice is ready to show mer●ie. L●●an his household and cattle prospered for Jacob's. sake: and Potipher's for Joseph's. And therefore we cannot say but that the prayers of the faithful, be they of many, few, or one, avail much with God. And impiety it were to think the contrary. And as God blesseth, 
God blesseth and punisheth many for one.  so he punisheth many for one: as the whole Host of Israel for the trespass of Achan: yet we cannot but confess, that God in his wisdom oftentimes concealeth his purposes of showing mercy, or sending judgements, to make his dearest children the more watchful, and more earnest in prayer; and in more and more hardening unbelievers hearts to their deeper condemnation: 
God denieth what we ask, and giveth us better in fleed.  and often delayeth the granting of the requests of his children, & giveth them in stead some other thing more fit, which they asked not. He retaineth sometimes things necessary in our opinions, lest we should presume too much upon his bounty in giving corporal things; crossing our desires lest we should by the ready success build too much upon our vain understandings, as if we knew rightly what were good and what were ill, and that we needed but to ask and have at the hands of God, what we would:  
It is enough for the most faithful Christian to lay down his request before God, 
It is enough for a Christian to refer the issue of his petitions● unto God.  to continue his oblation, and to wait and attend the leisure of God, and rest content with his holy dispensation, assuring himself that not one thing only, but all things whatsoever shall work to the best to them that fear God. 
Rom. 8.   
The faithful man, 
The faithful man exercised in prayer, findeth things succeed better than he expected.  often exercised in this divine duty of prayer, cannot but acknowledge that things oftentimes fall out better, and succeed more to his comfort and true consolation than he required: not by chance (as many most foolishly conceive) but by the mere mercy and providence of God; who as he granted unto Solomon more than he asked, so doth he even in these days to his obedient children. And yet they cannot truly observe by any outward or visible working how it should so come to pass: no device of their own, nor instrument of their own procuring, working it to their hands. God raised jonathan to love David, and moved the Raven to feed Eliah. 
1. Kin. 17. 4  I do myself acknowledge Gods unsearchable goodness and providence to have the chief place in the working of infinite my deliveries from many dangers, and his relieving me in many and infinite wants. And who so denieth that GOD hath his working now, both in mercy and in justice, beyond the natural course or operation of his creatures, for the good of his children and punishment of the wicked; hath neither spiritual understanding nor true faith. Such yet there are, 
The gross opinion of some, who acknowledge no difference between the godly and the wicked.  whom I have heard to maintain that they can observe no difference between the reputed religious, and the supposed Atheist: for they cannot see but either of these have their fortunes alike: he that prayeth hath no better, nor he that prayeth not the worse share in this life; whereby they raise an argument, that all things succeed to all men at all adventure. Let a religious man (willing to move a carnal man to serve God) tell him what happy and wished success he hath had by his prayers to God, & what continual comforts he findeth thereby; how he hath been delivered from apparent & imminent perils; how he hath been provided for in his greatest wants; how he hath escaped the things he feared, and how all things work to his good contentment: will not the carnal man say, Tush, this befalls all men without respect of the ones virtues or the others vices? Will he not affirm that the cattle, Corn, and all earthly blessings fall as well upon the Drunkard, Whoremonger, Blasphemer, and whatsoever irreligious, as upon the most zealously religious, and devout person? And do they not hereby show that in their hearts they say, that either there is no God, or that he is a God that maketh no difference between the good and the evil, between the religious & profane, between the faithful and the infidel? Yet indeed it cannot be denied but God in mercy keepeth under his children whom he will save, exercising them with fatherly crosses, and gentle corrections, and in justice permitteth the Reprobate to have their portions in the fullness of pleasures and delights of this life. But who so observeth the ends of both, cannot but see the carnal man leave this life with horror, and his goods with grief: and the other in peace; who expiring his' last breath, recommends his soul into the hands of God, aspiring in a lively faith unto the Kingdom promised, with most holy and heavenly alacrity.   

CHAP. XX.  
The natural man misconceiveth of true happiness, whereby he runneth into many absurdities by the suggestion of Satan.  
THe sottishness of man's nature, and man's misconceiving of good and evil things, is such, as it thinketh nothing heavenly but pleasure and profit, nothing to befall by a divine providence but by chance, and therefore they that pray or pray not are equally rich, strong, witty, healthful, and alike happy. Oh more than blind ignorance, palpable Atheism, perverting the hearts of men, supplanting Religion, and quenching faith, condemning prayer the prop of all men's happiness, which without faith is yet of none effect.  
Infinite are the absurdities whereinto such as know not God plunge themselves: 
Men not fearing God run into many absurdities, by the suggestion of Satan.  for being once led out of the way, which is Christ, they cannot but follow Satan. For there are but two principal spiritual powers that have dominion over all men, and they have their several Kingdoms, opposite as light and darkness, truth & falsehood, heaven and hell. And as their Dominions are spiritual, so lead they their subjects spiritually; the one by grace, to the performance of all spiritual duties in heavenly obedience; the other by all possible illusions, deceits, and spiritual wickedness in this corporal life. This latter gaineth more men by his plausible suggestions, than Christ by his true and infallible word: the reason is, for that he first prevailed to betray man, even the father of men, by whom and in whom all men by nature are subject to the same falling from God who made him, to the devil that seduced him. And no marvel though he lay baits to betray us now, having so long practised his treacheries, & prevailed so much, leading men into a thousand by-ways: he careth not how menwalk so they follow not Christ: he cannot bear with patience, that men should believe the promises of God in Christ, nor his threats for disobedience, and for not believing the Gospel of Christ. And therefore casteth he a mist before the eyes of men's understandings, that they may not apprehend God's mercies towards them that do well, nor his judgements towards them that do evil. But as GOD cast Adam in a slumber when he took out his rib to make a woman; so doth he covet to lull men asleep when he purposeth to steal their hearts from GOD to make them reprobates. And as he turneth himself into an Angel of light; so he turneth all his plausible allurements to the confusion of them that consent, by suggesting them good: he deludeth men by the counterfeit imitation of Christ himself, as by feigned fastings, voluntary penury, wilful idleness, and causeth men to reclude themselves thereby to merit salvation; leaving the world before the time, and to become unprofitable members of Church or Commonwealth: he preventeth true, faithful and cordial prayer, by prayers in a strange language, & uttered without understanding or feeling: he maketh men to misconceive of all God's threats, and tokens of his indignation; as when God sendeth tokens of his anger for sin, either in or by the air by supernatural exhalations and extraordinary apparitions, as of late he hath done by fiery inflammations and bloody evaporations; by the extraordinary rage of the winds, causing the Seas to surmount the bounds, making fearful inundations upon the land, to the destruction of men and multitudes of beasts, and most lately to the confusion of many ships and men, cast away upon divers coasts: when he sends these unusual distemperatures of seasons, scarcity of food, famine, plague, or war; when he fireth the Towns and Cities round about us: this deceiver saith unto the hearts of carnal men, and suggesteth unto them that all these things are natural, coming of causes ordinary; and idle it is, and savouring of a needless fear, to think they are forerunners of greater danger: whereby he holdeth men in continual security, and a weening that all is well, and that God is not displeased with our coldness in religion, with our rebellions, transgressions, and intolerable sins: which is the cause that men live so carelessly & so backwardly in serving of God, holding preaching unprofitable and prayer fruitless, never giving GOD thanks for his mercies, nor fearing his judgements.   

CHAP. XXI.  
England's many blessings and deliveries are not so duly considered, nor so thankfully embraced as they ought, being too much ascribed to human & carnal means, which breeds ingratitude and security.  
IT cannot but seem strange (I think) to all that have but common (but especially to such as have divine) understanding, that England having received at the hands of God so many and most wished blessings, both in giving us good things, and preventing us of evil; and that far beyond the apprehension of the wisest worldly man, should so generally forget themselves, as if they were so familiar and ordinary as were worthy of no admiration: the reason is, as before is said, we cannot persuade ourselves they be the wonderful works of God.  
Queen Elizabeth's many and strange deliveries and ours in her; the more than admirable overthrow of the Spanish invincible-reputed Navy; the discovery of so many plots and complotments of treasons and conspiracies; were they by chance, or was God the Author of them? Indeed some have endeavoured to ascribe the praise to carnal means, and to rob God of the honour thereof, by attributing the discoveries unto human wisdom, and the overthrow of the Spanish Navy to our own arm, neither of them due to either; for it was God that gave the means, and blessed them for our safety: and as working instruments under God, they are to be embraced. But to say that if such a man had not taken such a course, such a plot had not been discovered: if such an accident had not fallen out, or such a stratagem been invented, and put in practice, the success had not been so good; is to attribute the power of doing the miracles in Egypt to Moses rod & not to God. Woe to him that excludeth God's providence of the issue of these things, as Esay saith, 
Esa. 31.  Woe unto them that go down into Egypt for help, and stay upon Horses, and trust in Chariots because they are many, and in Horsemen because they are very strong; but they look not to the holy One of Israel, nor seek unto the Lord who is wisest. If, is a word of condition, 
If, a word of condition.  and only implieth doubt of future events; but to use it in matters already come to pass, is most idle and vain. Stultum est dicere non put●ram. A man were better to hold his peace when things are done not to be redeemed, be they done with or against his will, then to apply this doubtful word If. For it hath only force to condemn his ignorance and to commend God's providence, in whose dispensation are mercy and judgement; the first obtained, the second avoided by faithful prayer. And the most that can be spoken of human wisdom and providence in such cases of eminent consequence, is, that God vouchsafed unto such a man the reason to apprehended such or such dangers, and to use such and such means to prevent them; as in joseph in foreseeing the plenty, and providing for the dearth: but to say it came immediately from the natural apprehension of any mortal creature, to work the good or to prevent the evil of a Nation, Province, City, Family, or private man; were to affirm that God is not universally omnipotent, & absolutely provident, and consequently that to pray unto him were both needless & fruitless, which were the highest degree of impiety, and is only found in them that know not God. And therefore it behoveth Christians to be truly watchful, and duly conversant in prayer; so shall nothing succeed unto them, but either to their approved good or tolerable evil, wherein he shall be thankful for the first, and patient in the second; knowing that nothing cometh to pass by chance, or at adventure, but by God, who worketh all in all. I am the Lord, and there is none other; I form the light, 
Esa. 45.  and create darkness; I make peace and create evil, saith the Lord. 
Ingratitude will rise in judgement against us.   
Nothing therefore will rise up in judgement against us in a higher degree than ingratitude, receiving so many continuing blessings at God's hands, & yet to show not only no thankfulness, but in stead to become the more rebellious, stubborn, and stiffnecked, adding sin to sin, and heaping up transgression upon transgression, as it were with greediness; never regarding the manifold dangers that do palpably hover over our heads, but as men drunken with new wine, we lie secure every man in his particular sensuality, seldom or never repairing unto God in prayer. But let us awake and consider in what drowsiness we pass our peace, making it the feast of our bewitching delights, giving God neither thanks for good received, nor standing in fear of his judgements threatened. And let us ruminate a little upon our duties, and then can we not but find that our neglect of hearing God speaking to us, and our seldom & cold speaking unto him in thankfulness and prayer, will tell us that we are fallen into a fearful and mortal Lethargy.  
Are the mercies of God rightly considered, 
We forget God's goodness in giving us worthiest King james  and duly weighed in giving us our good josiah, worthiest King james, for establishing him in the steed of our deceased Deborah, & with and in him the use and continuance of true religion, and that without blood? Do not all the Kingdoms of Europe admire & stand amazed at our happiness in our blessed Sovereign? And can his majesties delivery from Gowries' conspiracy in Scotland be thought ordinary, circumstances considered? How much less the powder Treason, 
The powder-treason.  that so long lay covered with so many difficulties, the arrow being drawn as it were to the head before the string was broken, aiming not only to hit the Lords anointed, and royal family, the Nobles, Counsellors of state, the Bishops and worthiest of all parts of the land; but at an instant, in a moment, the utter ruin, subversion and confusion of all estates, degrees, qualities, and people of all conditions: howsoever suggested an enfranchisement to pretended Catholics; even many of them also had tasted the same cup of extirpation with the more loyally affected, and more religiously disposed. The plot was laid by the policy of Satan, practised by his members, discovered by God himself, who revealed the same unto his anointed without human intimation of the thing what, the place where, the persons by whom it was to be performed. This for the present was wonderful in every man's eyes: men for a time lifted up their hands as it were to God, tokening thankfulness: but it seemed to be but like a splending sun, that shined for a while with glorious acknowledging that it was the very hand of God: but now eclipsed with the cloud of forgetfulness: sometimes it falls over the Pulpit into the ears, but seldom into the hearts, nor considered according to the worth of so worthy a deliverance. Moses erected stones in memorial of the Israelites delivery from Pharaoh, to show to posterities what God had done for them, and to testify their thankfulness to God: but it seemeth that we have turned our fleshly hearts into stones, to testify our ingratitude, and to witness against us how little we fear future dangers. For were these former favours of God written in our hearts, could our tongues cease so long from praising God? should we not be still mindful of it, & be stirred up to mix with our thankfulness prayer; that as he hath vouchsafed to discover and prevent so horrible treasons, so it might please him to work for us against all Antichristian future complotments, & Satanical stratagems?   

CHAP. XXII.  
The Church of Christ militant, and Satan's Church malignant, seek the overthrow one of the other, but by contrary means: and that all Christians are to pray for the defence of the first, without which it is to be feared it may suffer violence.  
AS long as God hath in this kingdom a church militant, it will not be avoided, but here will Satan have his Church malignant: and these cannot but be so opposite the one to the other, as the one wisheth not the other to stand. The first seeketh the conversion of the second by gentle and Christian endeavours, by persuading according to the rule of Christ, praying for them in love, lifting up no hand, no sword, no weapon of offence; only the sword of justice for Treasons, Treacheries, and Conspiracies against the King and Kingdom: wherein if there should be no justice inflicted, it could not but embolden & propagate more and more insolency and boldness to execrable attempts; so should the sword of the Magistrate be censured a party of selfe-danger and confusion. But the last seeketh the confusion of the first by treasons, treacheries, conspiracies, massacres, blood, nay by killing of Kings, and by whatsoever inhuman, unnatural and hellish attempt. judge ye therefore, judge ye that give aim to either, ye that gaze upon the controversy, and are indifferent; whether of these is likest Christ and his Church; the first that never foiled hand in blood under the pretence of Religion; or that which hath no other means to support it, but the blood of Princes, and confusion of people? Is there any so blear eyed that distinguisheth not the difference? let him pray that God will open his eyes; for flesh and blood teacheth it not. 
As the cause of the Church is general, so should our prayers be general.   
Now therefore as the cause of the Church militant is general, and her danger universal; so are, or aught to be the prayers of every member both in public and private general, as well for the whole as for part: these prayers have the promise of defence, of protection, and freedom, that whatsoever succeed shall be for the best. By means of which prayers, though the success suddenly at all times appeareth not, God is moved to have a watchful eye, and to extend a protecting hand over his people: and that was it that defended Queen Elizabeth, and that suffered not King james to be surprised by the conspiracy of Gowrie, nor the treasonable plot of powder to take effect: for many saithful hearts among infinite, are doubtless daily lifted up to God for his protection. And although they foresee not the dangers, God preventeth them through the prayers of his little flock, made unto him in general in the name of his Christ. And impious it were to affirm that these dangers have been prevented, and our deliveries wrought by chance, without God's providence and working.  
Where God then is not continually solicited, 
where prayer is neglected, there cannot but follow punishment.  as well in private by his Saints, as in public by visible assemblies; there cannot but follow some correction, and that upon Gods own peculiar people, for the neglect of calling upon God; & his judgements upon the contemners of this holy duty, Prayer: and it is to be feared that GOD hath been enforced to come down to see whether the coldness of prayer and the cry of our sins be according to the unpleasing savour, which is ascended from us into his presence, be so or not. Let us repent, let us turn unto God and humble ourselves in sack cloth and ashes, in a true and religious conversion, in faith & prayer unfeigned.   

CHAP. XXIII.  
The death of the late Prince is not lightly to be forgotten, nor our general prayers for his Majesty and royal issue to be neglected publicly and in private: for prayer availeth much being fervent.  
Do we lightly pass over, or little consider that God hath deprived us of the Anchor of our hope, a corner stone of his spiritual building in earth? the second pillar of his Church? May we not think that God foresaw him likely to prove too good to go in and out before so unthankful a people? Although he preserve unto us, and for us, our most worthy of Kings. Let us not think it is for our deserts, but for his loves sake to his Anointed and our Sovereign, for his mercy's sake unto his Church. Therefore let us abandon sin, let us retire ourselves to him that calleth us, let us lift up our voices in praises and prayer, that The holy one of Israel will be pleased to bless the K. & the King's son of his English Israel, in whose prosperity he hath (as it were) included our safety. There are a multitude of Sinners, let a multitude of sighs be speedily sent forth before the decree of his judgements be sealed against us; let us send forth the Dove of true contrition out of the Ark of our repenting hearts: it may bring us the Olive branch of reconciliation and peace with God.  
Prayer preventeth perils: and howsoever some misconceive, that there are but few truly religious & faithfully zealous; yet no doubt God hath his seven, yea seventy thousand that cease not to solicit him, not only in public, but in their private closets; not for themselves alone, but for the king, kingdom, & people, whose prayers have promise to prevail. And therefore it cannot be said that the prayers of the faithful are either none, or few, or little, or not available, as some men think, because (as they affirm) they respectively precede not every unknown or undiscovered danger. As if God knew not whereof Nations, Kingdoms, and people have need, either of things wanting to be supplied, or things dangerous to be prevented. If he be truly called upon in one danger, he delivereth from many▪ as if in Famine a people be relieved by their faithful prayers unto God, he in regard of their humiliation and repentance, doth free them from the plague, which he purposed should have followed the Famine; and of Wars that should have followed the Famine and Plague. As he did with the people of Samaria, whom he did not only relieve with plenty after their famine; but from their enemies also. And this holdeth not in general multitudes only, but with private men fearing and faithfully serving GOD in constant perseverance.   

CHAP. XXIV.  
Devotion lately hot is now become more cold, which may presage some consequent danger: but the practice of the word and prayer prevaileth with God; the neglect whereof maketh men senseless of sin.  
IT is to be lamented to observe how the coldness of Christian devotion increaseth, especially considering how zeal flourished within these few years, and how fruitfully it wrought in the hearts of many; insomuch as there seemed a kind of religious emulation in young and old, who could be most forward in hearing the word preached in the Churches, in reading the same, and praying together, not only in the Church, but also in their Families: but now many are slack in that Christian duty, and some hold it a sufficient service of God to visit the Church once a week on the Sabbath day, to hear the word, to conjoin in concluding the ordinary prayers, saying Amen; and sometimes to receive the outward signs of the Sacraments, neglecting in the mean time to meditate upon the word of God which they have heard, to confirm the believers faith. And faith begetteth all other graces, & especially prayer, which prevaileth with God above all other duties if it be fervent, and is as it were the life of all other virtues, the life & moving of the soul. The neglect whereof may be well compared to the foolishness of a man voluntarily starving himself: for as the neglect of moderate receiving food doth by degrees macerate, and in fine consume the body, and it perisheth; so the contempt of prayer works in the soul a loathing of the word, whereon unless the soul do feed, it cannot but wax feeble in faith, the want whereof is the absolute confusion of the soul: which (as the Fish cannot live out of the water, the Salamander out of the fire, nor the Chameleon out of the air) cannot live out of it own element the word of God, by which it was created; & the word profits not without meditation and prayer, hearing, reading, and often ruminating the same. For as the seed sown, though in a good soil, if it have not the former and latter rain, it will not grow to perfection: so the word unless it be watered as it were by continual practice and prayer, fructifieth not, although the carnal man, growing from ill to worse, feeleth it not, nor finds how he decayeth, but as one in a consumption dieth spiritually. The regenerate man by the Word, the Sacraments, and Prayer, perceiveth in himself a daily increase of lively effects, working in his heart more and more assurance that all things shall work together for the best in this life, and after this life his endless glory. Moreover the spiritual man apprehendeth in himself the least motion of sin: he perceiveth when the flesh or his corrupt thoughts begin to rebel in the least measure, & then beginneth he to encounter them by abstinence and prayer. But the carnal man sold under sin, 
The carnal man feeleth not sin to be sin.  is of another more obdurate temper; he feeleth nothing to be sin. But as a man may make what corrosive or incision he will in a dead member without feeling or pain, as in a gangrine, or the like; so when the soul of a man is dead in sin, and his conscience seared up, nothing can be felt to be sin. Contrarily, as the least prick of the point of a needle annoyeth the lively flesh: so the least prick of Satan's temptations is felt and avoided by the regenerate man.   

CHAP. XXV.  
Beasts foreseeing, fly danger more than reasonable men besorted with security and the pleasures of this life.  
THere is no creature in the world so dull and insensible, but can foresee, and by nature's instinct endeavour to prevent and fly danger: and yet a carnal man, endowed with reason, oftentimes runneth wilfully into his own ruin. As while he with the foolish fly soareth about the vain pleasures of this world, scorcheth the wing● of divine obedience, and falleth into endless destruction: He may be compared to Esop's Hart, who while he beheld his beautiful head in the water, forgetting the perils which follow security, is suddenly surprised by death, even while he is foolishly admiring his own vain pride and worldly delights, in the glass of vulgar admiration. Such men therefore that thus lose themselves in the wood of worldly contentments, seldom or never find the Temple to pray in with profit, but for fashion, and depart not justified at all but rather condemned.  
When thieves assail, 
Man is enemy to himself, permitting the house of his soul to be robbed.  or enemies approach to beleaguer a City, every man betakes him to his weapons; and he that endeavours not to prevent the danger, cannot but be held an enemy. How stands it then with us who have permitted the house of our souls to be robbed? Are we not enemies to our own souls? The pleasures of the world & the lusts of the flesh have stolen away our hearts from the living God: the vanities of our mind the riches and pleasures of the world, and the pride of life, have not only besieged, but entered and surprised our understandings & captivated our wills: they have deprived us of our defensive weapons, stripped us of our spiritual ornaments: they have disarmed us of the sword of the Spirit, taken from us the shield of faith, the buckler of patience, despoiled us of the breastplate of righteousness, and the helmet of salvation have they defrauded us of. Thus have our thievish delights and our enemies (sins of all sorts) dealt with us, and yet such is our sottish & senseless condition, as being left naked of all goodness we feel not our own evils; and therefore few or none thus fallen covet to rise: all, or the most are so overmastered by the old, as they covet not the new man, that is shaped in holiness and righteousness. Who laboureth to become wise in the Lord? But contrarily it is come to pass, that every sort of sinners presume to defend their vices. 
Men are become defenders of their grossest sins.  A man cannot be a good fellow (saith the Drunkard) and be merry (swinish) with his friend, but he is censured a beast. A man cannot shape his apparel (saith the Peacock like proud man) and fashion his garments in cost and colours as other proper men do, but he is held to be vain and proud. A man cannot show his valorous spirit (saith the swaggerer) in the brave terms of a Soldier, but he is termed a Blasphemer. A man in the heat of his wantonness (saith the Whoremonger) cannot lie with a woman but he must be branded with the mark of a lascivious person: a●d so lying, stealing, swearing, forswearing, bribery, extortion, respect of persons, partial judgement, have their colourable defences, and impious pretexts with wicked men.  
Is there none that will take up a lamentation over so many thus enchanted and metamorphosed, 
The strange metamorphosis of some men of this age, to be lamented.  some into Swine, some into Goats, some into Lions, some into Bears, Wolves, Foxes, Chameleons, Peacocks, Vultures, and the like? who living in the shapes of men and women, do harbour the humours, affections, conditions, and qualities of the most vile and abhorred creatures, and yet will be ready to rail upon and revile him that shall reprove them, and endeavour to reform them. They will affirm that they are as sure of salvation as the best of a thousand; that according to the commandment of the Apostles they pray continually and live religiously.  
Can the tongues of men and Angels prophesy what will become of this obdurate age? 
None can foretell what will become of this obdurate age.  or can they with all their spiritual eloquence & divine gifts, by delivering Gods mercies, or denouncing his judgements, reclaim these bewitched men? Can any cross, vexation, misery, or calamity work in them contrition & returning unto God by repentance and prayer? The God of this world hath blinded them; they see not their own errors, nor foresee their dangers, nor feel their own miseries. Neither can the promises of heavens glory, nor the threats of hell's torments assuage the heat of their rebellions against God. Peace and plenty, health and security, shadows of true happiness, argue against these men, that they say in their hearts by their deeds, that there is no cause of fear. But when danger approacheth, we will pray (say they) and provide means to prevent the peril; why should curious Preachers seek to torment us before the time? Who can deny, but all wicked men say thus in their hearts by the fruits of their lives? denying God (as it were) to be God, his promises to be true, or his threats of any force; faith to be but an idle conceit, and prayer a fruitless labour.   

CHAP. XXVI.  
If God's word cannot awake us, he will send his rod to correct us, and nothing can appease him but our humiliation and prayer, and not the glory of our vainglorious pride.  
IT behoveth us to be wary and watchful in prayer: and sith the Trumpet of God's word cannot awake these deaf Snakes, the rod of his judgements cannot be far off: for drunkenness is intolerable, pride abominable, blasphemy horrible.  
And God (it is to be feared) hath entered a plaint against us, 
God hath a judgement against us for sins.  and summoned us by his Ministers to answer; and by default of our appearing submissively before him, & appealing unto him, he hath determined to punish our offences: albeit he hath long forborn us, according to his nature of being patient and long suffering. But let us know that he is just, and if we agree not with him quickly, he being our adversary too mighty for us, we cannot but look for the Sergeant, who will deliver us to the judge, the judge to the Gaoler, and he cast us into prison, there to remain without bail or mainprize, never to be released.  
How shall we then make league with this offended God? 
God will not be appeased by any carnal means.  Shall we flatter him as the Pharisie did? Shall we bribe him as Satan would have done? Shall we threaten him as Senacherib presumed? The first was reproved, the second repulsed, the third confounded. What can then appease his displeasure? Only repentance. Not as Pharaoh seemed; but as the Ninivites did. David and Peter are patterns of true returning to God, and are examples for offending Christians to follow. 
God will not put his cause to be determined by man.   
God is not as man: he putteth not the controversy which he hath against man to be tried by man. Although he recommended the quarrel which he had against the rebellious Israelites to be considered, but not to be determined, by man, he put the case to man by way of agravation of their disobedience, but reserved both the judgement and punishment to himself; affirming, that if Moses & Elias, Abraham & job should stand up and pray for such a rebellious people, they should but save themselves. His wrath being enkindled, yea but a little, none can abide or endure it: but being highly incensed against a people, or peculiar person, it is most hard to appease him. For he will be avenged on him on whom he will be avenged. There is no atonement to be made with him but by serious and true repentance, no pardoning without faith & faithful prayer. People, Nations, Tongues and Men offending him, must soon repent or perish. The glory of Belteshasher, the fury of Pharaoh, the pride of Nehu●hadnezzer, the vainglory of Herod, the high mind of Haman, the policy of Achitophel prevailed not against God: but the poor offending Publican falling on his face praying pardon, obtaytained it. And this, and none other way (submission and prayer) appeaseth our offended God. Kingdoms, Countries, Cities, Parishes, Families, and private men must by true humiliation and faithful prayer obtain remission. Sackcloth and ashes testified Niniuies repentance: and shall our Silks and suits de●ised by Satan, the deformities of men and women, appease God? 
The deformities of men's and women's attires.  The pride & insolency of these times so far exceed the pride and insolency of old, as the greatest of the sons of Anaek exceeded the meanest pygmy in stature and strength. Our men & women are become robbers of all Nations: never Chameleon changed his colour as we do our suits & fashions of changing varieties. It is a high dignity to hold one fashion two months, or to wear one weed two days. Surely howsoever they may please the eye of their favourites, and delight their own foolish fantasies, God is not pleased with their fashions or fancies. They study not the word, the saving truth; but the word of every new and upstart stuff: and their prayer is seldom or not at all to God, but to the monster-maker, to fit their attire netely & of a new or the newest cut, that came last out of the devils shop. Husband's must dis-mannor and dis-money themselves to make their wives to glitter in the world. Esdras declareth what the excess of these presageth, Many miseries & calamities (saith he) remain for them that shall live in the latter time, because they shall walk in great pride. 2. Esd. 8. 50. Doth not God by Esay threaten the people for the arrogancy and pride of the women? Because the daughters of Zion (saith he) are haughty and walk with stretched out necks, and with wandering eyes, walking and mincing as they go, and making a tinkling with their feet; therefore shall the Lord make the heads of the daughters of Zion bald. Look into the third of this prophecy, and behold as in a glass the end of your pride: change your glass of wantonness, and lay it by a while, and look into the word of God, which shall better discover your beauty or deformity by far then your material glasses. And if you find your sures to suit well with the word, wear them; and where you have now an inch take an ell of excess, and still the more happy shall ye be: but if you find them contrary unto the word of God, cast them off from you, Many execrations hath God denounced against this sin of sins, 
Pride more to be abhorred then the Devil to be feared.  this mother-sinne, the original cause of our fall, and the cause of his fall that caused our fall: and therefore more to be abhorred (if I may so say) than the Devil himself; but more to be feared, I dare speak, them the Devil himself, for that he may be resisted by faith. But Pride entertained, with it is covertly entertained him that seeks to confound as many as entertain him: Pride once possessing the heart, and the heart embracing this unholy habit, looseth all faculties that should express love or obedience to God or men: for it is so fraught with idle and unholy affections, as faith in God, love towards God, and prayer to God have no place in the understanding, neither agree they with that will that Pride possesseth. Light and darkness, sin and sanctity, humility and pride of life never concur in one mind. Let then the sword of civil justice unsheath to cut down this and other gross sins and common enormities. What an infinite mass of treasure is spent upon silks, and vanishing ornaments? and the most of it within one year cast to the dunghill: every man exceedeth, and yet the laws inhibit it. If the law of right religion bare rule in our hearts, as we would be seen to profess it with our lips, no law of severity needed to curb our excess. But it seemeth the law of true love to God is not written in, or is blotted out of our hearts, we regard the law of man so little. And yet the jews in their best love were not better beloved of the Lord, than we have been; to whom according to the greatness of his love, he freely gave his greatest blessings, opening (as it were) the door of the treasure-house of his goodness to us, which he shut against many other Nations, 
As God hath loved us, so must we love him again.  & gave us free liberty to take and use the most precious jewels of his love his Word and Sacraments. And as he gave unto Solomon with his wisdom, riches and honour: so he gave unto us with Religion peace and plenty: and so dear and precious was his word unto us for a time● as men sought it with greater peril than David's men fetched water for him with the danger of their lives; and many sealed their love unto it with their dearest blood: which wo●d we still enjoy as touching the freedom of the use, but the fruits we produce do rather argue a careless neglect then a constant embracing thereof in very many. No marvel therefore if we disobey man in breach of the civil institutions, sith we so little regard the laws of God. But shall we recompense God for his blessings so manifold with such a high hand of unthankfulness?   

CHAP. XXVII.  
The bringing in of true Religion was of great difficulty, effected by God by his instruments; we must beware lest we neglect it, and so lose it again.  
THe rooting out of Idolatry in the time of K. Henry the eight, was an attempt of highest difficulty; the state of the time then considered, wherein few or none durst open their mouths against the grossest errors of the Synagogue of Rome: but God stirred up the King, and gave him courage, and withal struck the strongest adversaries with such a fear, and enfeebled their powers so, as they durst not lift up their tongues or hands against that which God had decreed to bring to passed for our salvation. He opened the books of his own will unto us, the old and new Testaments, which were before shut up under the lock of an unknown language. The word was freely preached and read, the Sacraments truly administered, and the divine service of God truly solemnized, until God again, to try whether it were truly embraced or feignedly professed, shut up the books again for a time, 
In the time of Q Marie.  that none could partake of the truth, nor publish his allowance thereof by word or work but it cost him his life, yet continued the light to shine even in darkness, albeit it was still sought to be quenched by the death of many most worthy Martyrs, whose deaths gave life again to the light, and it resplended, and faith & prayer began again in strength, to give glory to God that had so wonderfully brought a mat●er of that difficulty to pass, even by his own power: the devil roared, the enemies raged all in vain; God protected his people, and led them by that gracious Queen, and by his godly Ministers, 
Q. Eliz.  as by the hands of Moses and Aaron, and now by prevailing joshuah, under whom, & by whose wisdom, piety, and divine virtues, if we resume, retain, and practise our first love, if we bring forth the effectual fruits of that true religion we seem to profess, we shall yet live and possess the word, maugre the Devil and his instruments. But if we wax cold in our profession, if the Word become loathsome and harsh unto us, if we think the sacred sacraments needless, and holy prayer fruitless; then will God assuredly deprive us of our glory, he will remove the Ark of the covenant as from a graceless and most unworthy people, and place it with a Nation that never heard of it. And we that have been so long and wonderfully admired for our Religion, more generally & more freely and truly professed then in any Kingdom of the world, have been more plentifully blessed, and more powerfully defended by God against so many and strong enemies, shall become a byword to all neibour-Nations.   

CHAP. XXVIII.  
God loveth us no more than the Turks and Pagans, if we live like Turks and Pagans: our manifold Idoll-gods: the carnal man's sophistry: the long use of the word, hath made us weary of the word: nothing can prevent danger but repentance and prayer.  
We may not think that God is more in love with us then with the Turk, nor respecteth us more than the Pagan, if we having the Gospel, live like the Turk, and professing Religion live like the Pagan. It is a sweet contentment to be in the protection of the living God; but most fear full to fall into his hands. We have been long in the first, let us beware lest we fall into the second: these differ as much as do mercy and judgement, life and death, heaven and hell, Christ and Mahomet: in the first we obey in the second we rebel: in the first we trust, in the second we despair: in the first we p●ay, in the second we blaspheme. Let us consider therefore how far we are fallen from the first, and how far we are from falling into the second: and nothing more discovereth the same then to behold our conversations in the glass of the word, wherein every man in particular may see his own; and by observation the blemishes of the general multitude; and none that hath religious eyes but may behold a general deformity. We ought to have no other Gods but one, but we make us as many as we have worldly dependencies, namely, reposing our confidences on any besides the living God (as is said before) We should not take the holy name of GOD into our polluted mouths in vain; yet what is more common than the idle speaking of, and the heedless praying unto God? We should love our neighbours as ourselves, and perform the rest of our duties required, and avoid things forbidden by the laws of the two tables; but if we shall be examined by the letter, and judged by our obedience, we would seek to hide us from the judgement to come. But none can fulfil the law, 
Carnal sophistry.  and therefore not I: if any be saved, then so shall I. This is the carnal man's sophistry, whereby he frameth to himself syllogisms against his own salvation, proving it needless to hear the word preached, nay dangerous. Some will not stick to say, that they may hear too much, & consequently know too much: for according to their knowledge is their obedience and practise required; and therefore if they know good and do it not, their condemnation is the more just: if they know little they may sin the more, & yet are they the more excusable. And though they seldom or never pray, they offend not so much as if they pray and forgive not their brother whom they hate; and therefore the less they pray the less shall their hatred of their brother be laid to their charge. Here is the doctrine of the Devil, professed by some kind of people, and held as sound religion as they need to build their faith upon; as by such as refuse to partake of the holy communion because they are not in charity. As the devil said to Hevah, Yea, hath God said ye shall die if ye eat of the tree of the knowledge of good and evil? No, no; ye shall not only not die, but ye shall be like God himself: so he persuadeth these kind of men, Hath God commanded you to search the Scriptures, to seek knowledge, to believe the word, and to pray & partake of the sacraments No, no; beware: the more ye know the more ye have to answer; ye need take no such pains. Though some, more curious than they need, make much ado, and spend their time in hearing the Word preached, in reading the same, believing in God, and praying unto him; they have much to answer, for, He to whom much is given, of him much shall be required: and therefore take heed ye covet not to know much; and yet ye shall prosper, fare as well, and have all things at will as well as they that are most religious. This doctrine of the Devil is pleasing to the carnally minded, and more follow the rules of the power of darkness, than there follow Christ, the guide unto grace, and giver of all goodness; which causeth sin so infinitely to abound, and every man to run a race according to his own hearts lust, seldom or never reprehended or condignly punished. 
Repentance the ●●eanes to please God being angry for sin.  But howsoever man neglecteth the punishment, God no doubt will punish us, unless we meet him by repentance as Abigail met David▪ we must fall before him on the knees of relenting hearts, and appease him with the presents of faith, obedience, and prayer; we may else fear that God will come upon us, as David intended upon Nabal, and take from us that unspeakable pearl, the use of the Gospel which he hath so long lent us, and continued amongst us, notwithstanding so many millions of impediments. Let not our sins increase as they seem to begin. All places are too full of them, who little regard the Gospel, such as despise government, whose hearts are overgorged with sin. We have been so long fed with this spiritual Manna, that many seem to be glutted therewith, whose souls yet famish, and they feel it not. Other Nations have been denied to taste of that whereof many of us are weary. Will we needs put out our Lamps now the Bridegroom is so near? Will we needs cast wilfully off our wedding-garments, the Master of the feast being ready to survey his guests? Are we willing to be taken from the blessed banquet of salvation, and to be cast into utter darkness? Shall such as pass by shake their heads at us, 
1. King. 9 8. 9  seeing us naked that erst were so decked with the knowledge of Christ, and beautified with the sacred ornaments of obedience and love? Shall we now begin to crucify Christ anew? God forbid. 
How we ought to appease God.  What remaineth then? Only let us become more wary & watchful: let us not follow the multitude to do evil: let every man rather retire himself into the secret closet of his heart, and let him bewray unto God his own sins, and confess them to be part of the cause that God is angry with his people: let every man pray as well in private as in public, beating our breasts (wherein do lodge our corrupted hearts) with the fists of true repentance, and new obedience: let us pray earnestly for pardon & remission of our former transgressions: let us cast of● the rags of the old man, and seek by humble and unfeigned submission and prayer to be clothed with the more glorious garments of piety, and the rich and right rob of innocency: let us redeem our furniture of true Christianity that our sins have stolen from us, and arm us again w●th the shield of faith, the breastplate of righteousness, and the helmet of salvation let us be fervent in faith, constaint in hope, frequent in prayer: let us not be ashamed to lay open, and unlap our sores before the Physician of our souls: let us take unto us the sword of the spirit, and constantly encounter Satan and sin, who have wounded us even to the death: let us repair unto that heavenly Samaritan; he will pour the oil of mercy into our wounds, and heal us. Our disease of sinning is common; let there be a common consent in seeking remedy, and let us all with one heart and one mind humble ourselves before God, 
2. Chro. 20. 3  in fasting and prayer. Thus must we seek the Physician, who being thus sought is ever ready at hand, and expecteth no reward but our new obedience: and to observe the diet he prescribeth, namely, to sin no more, with a caveat, lest a worse thing happen unto us. We must not only not do evil, but we must do good: we must not only fly vice, but follow virtue; which rules imply all the duties that a Christian man ought to perform towards God and his neighbour, among which prayer being the chiefest, is chiefly required; which if it be enkindled by the fire of God's spirit, produceth such a spiritual zeal in our affections as begetteth that love whence proceedeth our true obedience to God, and the de●ire to do good to our neighbours, which are divine virtues inseparable. For he that loveth God, cannot bu● love his neighbour also.   

CHAP. XXIX.  
We ought to pray as well for our neighbours as for ourselves. The use of prayer is twofold, public and private. Meditation enkindleth prayer.  
AS prayer to God, and love to our neighbour go necessarily together, how can a Christian man then pray to God for himself, & therein forget h●s brother whom God commandeth him to love as himself? wherein is included not only his natural brother, and private friend; but all men in general, but especially the Church of Christ and the members of the same. And therefore it is to be considered that the use and exercise of prayer is twofold, private and public. The private prayer 
Private prayer.  is the exercise of a faithful man, sequestered from the society of men, pouring forth his faithful supplications unto God in secret: and that not of set custom, but in affections sanctified unto the Lord only; and that especially in such times as when he feeleth the spirit of God, enkindling in him a kind of inward and spiritual desire thereunto, which to a man exercised in this divine work, is as sensibly felt and perceived as the beating of his pulse. When he feeleth this heavenly fire begin to wax hot within him, let him not delay to feed it with its proper fuel, 
Meditation the bellows to enkindle prayer.  Meditation and Prayer: for by experience the godly man cannot but find, that Meditation is as the spiritual bellows that increaseth the fervency of prayer. Even as one spark of fire being connexed to the fuel capable or combustible, with gentle blowing makes a flame; so the least portion of spiritual zeal, beginning but to move in the heart of the believer, being by little & little cherished by silent (but heavenly) elevation of the mind to God, breedeth in the end such a powerful operation, as the tongue that was before dumb, and could not move zealously to utter; and the heart that was before dull & could not conceive what to speak, shall so sweetly concur, that without all difficulty and harshness such a sweet sacrifice shall ascend from the heart to the lips, and from the heart and lips to the heavens, as the tongue itself cannot express the sweetness it bringeth unto the soul. For that spirit that first kindled the desire administereth the matter for the heart to conceive, and frameth the words that the lips do utter, in far more divine manner then the wisest carnal man could ever devise or speak: and it bringeth with it more joy & true consolation than gold, or the most precious earthly thing: And more solid, and sound peace to the conscience, than the tongue of man is able to utter. It is the most truly approved remedy against all the griefs, and troubles of the mind: It easeth the afflictions, crosses, torments, and persecutions of the body. And were it possible, that this sacred gift could be obtained by carnal means: and the carnal man knew the virtue & sweetness of it, he would sell all his earthly possessions to buy it.   

CHAP. XXX.  
How, when, and where private prayers are to be made. An erroneous conceit of private prayer. What sweetness private prayer brings to the soul.  
THE private prayer before mentioned, is not always made in a Closet, or Chamber: Although, Christ willeth us, when we pray, to enter into our chamber and there to pray to him in secret. The meaning whereof is, that we should not be seen Pharisaically, to make our private prayers in a public manner, as to be seen of men. The open fields is as a private Closet to him that sequestreth himself from the society of men for that holy purpose: as it is supposed Isaac did, when he met Rebecca his wife. Sometimes this prayer is made, even in the midst of ill-disposed company, and in the very act of most serious business: though not ceremoniously; as upon the knee, bore headed, striking the breast, or lifting up the eyes or hands, which are external gestures, most meet to be used in prayer. But places, times▪ and persons, are to be considered, for the outward gesture: but the inward heart and the sanctified affection, without any outward appearance of prayer, may secretly send up unto God inward sighs, and desires which may prevail with God as did Anna, Moses, 
Nehem. 2. 4.  & Nehemiah. He that made the heart knoweth it, & how it is prepared within, & looketh not to the lips, how they move, as Helie did to Anna's; 
Luc. 19 2.  but to the heart, as Christ did to Zacheus. The place where, and the time when touching our private, prayer, are not much material so the occasion be rightly considered. 
A preposterous kind of prayer.  For in the time of unseasonable wet, to pray for rain; in time of sufficiency to pray for increase were absurd. But as the occasion doth offer itself, in whatsoever place, at whatsoever time, in whatsoever manner, divine reverence to God considered, it is accepted with God, Daniel prayed among the Lions in the den: jeremy in the dungeon: the three children in the Oven: David in the Wilderness: Gedion at his threshing: Elisha at the plough. Wheresoever we are, and whatsoever we do in our vocations, we are in the presence of God & may there & then send forth our silent & prevailing prayers: and Christ the mediator will present them, as sweet odours before our God in Heaven. joseph, Paul, Peter, Silas, john Baptist, found the Lord in their prisons. It is a fond conceit of some men, that think there is no place fit, no not for private prayer but the Temple, nor God any where else to be found, or prayed unto, but in, and towards the East: as if he were not aswell in the west, & upon all the points & degrees of the Compass: In the Zenith over our heads, and with the Antipodes directly under us: Before us, behind us, on our right hand, and on our left: In the Sea with Peter: In the Whale's belly with jonah: In shipwreck with Paul. And therefore we may conclude, that there is no place, where God is not. So we may pray every where. And if our prayer be faithful he heareth us, walking, working riding, sitting yea, and in our familiar talking, the mind may have her affections in Heaven, the soul may cast forth certain inward holy desires, and yet the body may be occupied in whatsoever lawful function. But when we are for that purpose retired, and are free both from bodily exercise, and from the view of men: we must then conform our gestures in a m●r● reverend, and more humble outward manner; as kneeling upon our knees, and lifting up our hands, and the like, giving our holy desires best satisfaction in so sacred an exercise. O happy is that soul, that sends forth continual holy sighs and desires: at all times and in all places: which are as loud cries unto the Lord, which God heareth, understandeth, and answereth; and alloweth this kind of holy devotion, as a forsaking of earthly things for a moment, to aspire unto Heavenly contemplation & conversation for ever. And this cannot proceed, but from a heart full of the love of heavenly things, of God especially: who hath (as we may thereby truly feel) the superior power in us, & over us; and in his love draweth our affections from earthly to heavenly cogitations, altogether & alone, for our salvation. And happy is he that with David delighteth therein.   

CHAP. XXXI.  
The helps and hindrances of prayer: how Satan striveth to hinder prayer: for nothing woundeth him as faithful prayer in the name of Christ. We must be watchful and strong to resist him.  
PRayer, both private and public, have their helps and hindrances, their motives, and mortifications. To stir up the heart thereunto nothing more availeth, than the often hearing and reading of the word of God, which begetteth faith, that begetteth prayer; sundry selected Psalms of Dau●d, & divers of the writings of S. Paul, besides many other Scriptures considerately read & duly meditated, are forcible motives to this divine duty. The consideration of our sins, and of the promises of the forgiving them in Christ: The feeling of our spiritual wants: The consideration of God's continual favour, providence, and protection, in relieving, defending, and helping others, through faithful prayer. Examples, whereof are infinite in the Scriptures, do much further this divine and heavenly exercise, by applying our faith, and prayer to God, in our like occasions.  
On the contrary, prayer is much hindered, 
Hindrances to prayer.  and our zeal mortified, by the neglect of practice: by seldom, or careless hearing of the Word of God, or reading the Divine Scriptures, or some godly works, of good and religious men: Not to believe, that God heareth or respecteth our prayers: That he is not able to give what we ask, or to do what we desire, if it be for his own glory and our good: To think that which he doth is not for our best: To waver in our prayers, or to have our minds carried away with by-thoughts, that are not answerable, & concurring with that we pray for: To pray for fashion, and without feeling of any necessity to pray: To presume, that God will hear our prayers for our own sakes▪ without the merits and mediation of Christ: To faint & give over our prayers, when we cannot receive, what we would, when we would: To pray openly▪ and to be seen of men: To think that we are not bound to pray for our brethren: These and many other like hindrances of prayer, are often thrust into our hearts, by the policy of Satan, who cometh to hinder all good and godly actions. 
1. Thes. 2. 18 & 3. 5. Eph. 4. 27.  But we ought not to give place to his enticements, nor yield to his temptations. The most faithful men, have not only continual war with flesh, and blood, namely with their own corrupt affections to keep them under: 
Eph. 6. 11.  but with Satan himself, with spiritual wickedness. When jehoshua was doing the Office of the High Priest, 
Zech. 3. 1.  standing before the Angel making his prayers unto God, The Devil stood at his right hand to hinder him. And shall we think that he will be less ready to hinder and resist us in our Divine exercises? 
Mat. 4.  He tempted Christ the Lord, and will he forbear his servants? He desired to winnow the very Apostles of Christ: 
Luc. 22. 31.  how much more will he seek to distract us, in our devotest prayers which he thinketh will be most available with God? 
Nothing more woundeth Satan then faithful prayer and therefore he coveteth to hinder it.  There is nothing under the Sun, that gives him a more deadly wound, than our faithful prayers to God. And therefore in his impious policy, he endeavoureth to hinder this heavenly exercise in the dearest children of God lest that the righteous soul should so far prevail with God, as to procure his favour and grace by prayer, and consequently his aid and holy assistance to encounter this most malicious adversary. It is written that the Lion is afraid at the crowing of a Cock; but nothing maketh Satan so much afraid as faithful prayer to Christ, whose very name is terrible unto him, having tried his force and skill against him in the Wlldernesse, upon the pinnacle, but especially upon the Cross, where Christ so far triumphed over him, as that now, howsoever malignant he seemeth to be towards God's children, he dareth not to encounter them face to face, that use the sword of the spirit and the shield of faith against him. Although through the abundance of his malice to Christ and his elect, he leaveth not to tempt them, yet it is but by starts and snatches, as he findeth them cold in their spiritual exercises, as he found David idle: or through weakness, apt to be drawn into some backsliding, as he did Peter. But what got he by betraying those innocents? It was not long ere they renewed their spiritual strength, and then they gave him such an overthrow, as afterwards he could never prevail against the force of their faith. It therefore behoveth every Christian to be very watchful, that he admit none of these suggestions of Satan, to take away, prevent, or resist this sacred and divine duty of faithful prayer, and to stand fast in the faith, to quit them in all his encounters like men. Put on the whole armour of God, 
1. Cor. 16. 13.  that ye may be able to stand against the assaults of the devil: for we wrestle not against flesh and blood (against weak men that have, as we have, their breath in their nostrils) but against Principalities, against powers, and against the Princes of the darkness of this world, against spiritual wickedness, which are in the high places. These are the enemies of our peace with God, and therefore endeavour they to steal away our hearts from the living God: these are they that seek to resist our prayers, to pervert our hearts in prayer, to estrange our affections from heavenly things; and by no means can we repel them, but with spiritual weapons, as they are spiritual enemies. And therefore we must use the counsel of the Apostle, that is, to take unto us the armour of God; not a part, but the whole furniture: namely, an upright conscience, a godly and holy life, knowledge of the Gospel, faith unfeigned, and continual prayer: not for ourselves only, but for the Church of Christ, and for every member of the same. For the particular weapons of this complete munition, wherewith every Christian ought to be armed against these spiritual enemies, read Eph. 6. 16. 17, 18.   

CHAP. XXXII.  
The presence of God himself is promised in public prayer: how he is present, which the carnal man apprehendeth not: the discontinuance of prayer, public or private, dangerous.  
AS touching public prayer, our Saviour giveth us such an encouragement to move us thereunto, both of his own presence, and of the assurance of obtaining what we ask; as it is more than wonderful that men should show themselves so backward, as not to desire to meet Christ in such holy Assemblies, as are graced with his own presence. Where two or three are gathered together in my name (saith Christ) I will be there in the midst of them. And whatsoever they shall ask with one accord in my name, it shall be granted unto them. No man is so impious as to bring in question, whether this can or will prove true or not, that Christ should come down and be in the society of men. For we may assure us, that God the father, God the son, and God the holy Ghost being all one, the Father is where the son is, the holy Ghost where the father and the son are. And Christ promising to send the Comforter the holy Ghost after his departure, performed it in cloven tongues: and he is with us, namely with his Church to the end of the world, and consequently, the father and the son, the Trinity in Unity. I will pray the Father (saith Christ) and he shall give you another comforter, that he may abide with you for ever, even the spirit of truth; so called, because he inspireth the truth into us, and teacheth us to cry Abba father, whether in private or public assemblies gathered together in the name of Christ. He then being the spirit of Christ, and being all one with Christ, being with us, and dwelling in us; it can not be denied but Christ is with us according to his promise, namely with the faithful assembled in his name, whom the world, namely carnal men of the world, know not. But ye (saith Christ to the faithful) know hum, for he dwelleth in you: & I will not leave you comfortless, but I will come to you. Again he saith, 
joh. 14.  I am in my father, and I in you, and you in me. Seeing then that all holy assemblies gathered together to hear God speak unto them; and again that they together may speak unto God; are not left without the glorious presence of God himself: how are they to be condemned that frame unto themselves, or rather ●orge by the suggestion of Satan, cases as it were of conscience, to abjure the company even of Christ himself? 
Satan believeth that he would have other men to doubt of.  Satan believeth the word of God to be true, and yet laboureth the contrary in men inclinable to doubt, and causeth many to misconceive of the sense which he himself knows to be otherwise then he would have them to believe. And as he can make no use of any part of the word of God to his own: neither would he that any should either hear the word truly expounded, or assemblies to concur rightly in prayer to their salvation. And therefore whosoever findeth in himself the least motion of doubting of God's performance of his promises made unto the faithfully praying, or an unaptness and unwillingness, rather than a zealous inclination to pray, either in private to himself, in public with the Congregation, or with his family privately assembled, may justly fear that Satan hath wound himself into his affections, and if he prevent him not speedily, and resist him faithfully by prayer, he will not leave until he have gotten command of the whole house of his soul, and will expulse all godly cogitations, holy affections, and sanctified desires, and will suffer none to be entertained but infidelity, sin, and fearful apostasy. 
It is a dangerous thing to abandon the assemblies of God's people   
Will not these dangers move men to repair unto the house of God with diligence and zeal, there faithfully to join in prayer with God's children, and attentively to hear the word preached, which begetteth faith, the fountain whence do flow all holy and spiritual exercises of the godly soul? There is no other way to seek salvation but in and by the word of God; nor any other in and by whom we can be saved, but in and by Christ; who having so lovingly called us, and by promise of his own presence entreated us to communicate in holy exercises, with him and his elect, who will or can rest so careless of his own salvation, as wilfully or negligently to estrange himself, from this holy communication with God himself in prayer? public or private.  
Public prayers are so called because they are pronounced distinctly with an audible voice, 
Public prayer why so called.  in the hearing and to the understanding of a whole Congregation assembled. And these prayers commonly tend to public and common ends: as, for the obtaining of some general good to the whole Church, preventing of some general danger, or removing of some general evil. And this, although it be properly meant of parochial Congregations, who assemble themselves by course on the Sabbath and other set days, making their supplications publicly, for themselves and others, according to general occasions after a common manner; yet are household assemblies said to pray publicly, wherein the Master of the Family is to convent such as are under his charge, and publicly together with them to pray unto God, as well for the universal good of the Church, whereof they are members, & for the Commonweal, wherein they live as subjects; as for themselves. And the promise of Christ's presence holdeth true, as well in this latter, wherein two or three only gather together in his name; as where infinite numbers are assembled.   

CHAP. XXXIII.  
Private prayer in some respects & at some times more comfortable to a private man then public. The neglect of public prayer in private families condemned: for where God is not, there Satan is served.  
THe same that hath been formerly said of private prayer, may be affirmed of public; although the first be more ordinary than the second not being limited to times certain, but attendeth all occasions, and yieldeth more comfort to the troubled spirit of some private man, that dareth to unfold that unto GOD in secret, which he would blush to reveal unto man, were he never so near and dear unto him; much less would he publish it in a public assembly willingly. And this kind of prayer also is of that condition, that where it is enkindled, and cannot have free utterance by the lips by reason of company, but is penned up in the breast, it laboureth with such spiritual violence in the sanctified soul, as it makes the very heart within a man (as it were) to ache and rend in sunder, through the ardent elevation of the spirit unto God. And it is the surest trial of true religion. In public assemblies sometimes hypocrisy beareth a far greater sway than it can do in the private man, who knoweth that the weight of spiritual joy it bringeth unto, and leaves in his soul through prayers, inflamed by the holy spirit of Christ, and powerfully uttered privately unto God in Christ, whether in silence, in sighs, or words, cannot be expressed to the capacity of a carnal man: and therefore it may seem that private prayers in private cases sometimes work more effectually to the comfort of the soul than the public. But in cases more general, when the more faithful souls conjoin in effectual prayer, so much the more available is their prayer with God.  
Fathers of children and Masters of families, who content themselves only with a bare seru●ng of God in show once in the week on the Sabbath day, 
Fathers & Masters of Families reproved for their neglect of prayer with their families.  are to be reproved, who seem to hold it a needless and superfluous work to trouble themselves & their family's morning or evening in prayer, and exhortation to the fear of God, and dehorting them from sin; which times they have assigned in their opinions to more profitable uses, both for themselves & their servants: forgetting, or not understanding, that in every Christian family either God or Satan is served, Christ or Belial obeyed, sanctity or sin embraced. For there is no private person, but is or holdeth of one of these; consequently no society but partaketh of the fruits arising of good or evil. If then either private man or public assembly, be it provincial, parochial or domestical, do forget this most high duty of serving the living God: it followeth of necessity that a contrary power hath there the command; and nothing more discovereth to which any of the former lend their obedience, 
Not to serve God but on the Sabbath day is wilful ignorance and negligence.  than the fruits that either of them produceth: if carnal effects, as loving the world, the pleasures of the flesh, and the vanities of this life, it argueth that private man, or that society to be profane. If it were sufficient to serve God on the sabbath, what needed the Apostle to advise us to pray continually and the commandment of Christ, 
1. Cor. 15. 34  Watch and pray, 
Mat. 26. 41.  that ye enter not into temptation, to love righteousness and to sly sin. How do they awake●or watch, that slumber from Saboth to Saboth? Are they not all that time in darkness, not using the duties of the light? Christ is the light in whom whosoever liveth not, he is in darkness. And he that hath but one day of light in seven, How great is his darkness? It is true, this day, the Saboth was set apart by God: that in it men should employ themselves, to serve and to glorify him. And in that day they should not only not do but also not think of any Worldly affairs. But are not some so far from celebrating the name and service of God that day, 
The Saboth profaned more than other days.  as they profane it above all other days? do they not turn the glory of God into wantonness, to banqueting, dicing, dancing, drunkenness, gluttony, and to what sin not? This commonly is the day, that many appoint for merry company, to laugh, and to be jovial, as they call it, without mean or modesty: And yet, this day is sufficiently kept holy as they think, if they spend an hour in the fore part of the day, and half an hour in the afternoon, in the Church: though all the rest be consumed in most lascivious vanities, and carnal occasions. How can this discharge the duty of a Christian, that hath no care to serve God any other day in the week? Do we not credit the premonition of the Apostle Saint Peter, that the end of all things is at hand? 
1. Pet. 4. 8. We should especially serve God for that we live in the last age of the world.  And how follow we his counsel, namely, to be sober, watching in prayer? To whom speaketh the Apostle this? to his Countrymen, the jews only? no, even to us: that are come, as it were, to the World's period. And therefore high time it is for us to look up, to watch, & pray, to live religiously, and soberly, lest that the Master of this great family come suddenly, and find us buffeting one another, blaspheming, swaggering drunken, faithless, insolent, covetous, and few or none doing the service of our Master. It will be a dreadful sight, to see him come with his iron rod in his hand to crush his enemies in pieces. The salt of the earth, having lost it saltness, shall be cast to the dunghill. The Tree that brings not forth good fruit is hewn down and cast in the fire. The Magistrate's saltness is profession of the Gospel, and the execution of justice. The saltness of the Minister is the true preaching of the word, and example of godly life. The saltness of Fathers is their sincere conversation before their children, and the educating them in the fear of God, and holy life. The saltness of Masters of Families, is to live honestly, religiously, and governing their charge in the fear of God. And under these four estates of men, are all conditions comprehended: subjects under Kings; children under fathers; and young men under tutors and governors. Every of these, in their places of superiority and inferiority, have their several duties; and all under one God, whom they ought all to obey; Superiors in rightly commanding; and inferiors in duly obeying. Neither of these duties can be rightly performed without knowledge of the will of God by his word. This knowledge is not perfect without practice: This practice is imperfect without faith: And faith is known by the fruits; the chief whereof is love. And this love most shineth and showeth itself in doing good to all, but especially to them of the family of faith. The greatest good, that can be done to the Church of God, is Prayer. And therefore Saint Paul willeth to pray continually: not for ourselves only, but, for Kings & all the members of Christ's mystical body. Kings and Magistrates ought to imitate David, to accompany the people to the house of the Lord: Fathers, and Masters ought to pray with and for their Children and Families; not on the Saboth day only, but with all perseverance. Some refer the duty of prayer only to the Minister, and think it a kind of usurpation of the Ministers office, to pray for or with any, but for himself, contrary to the precept of Saint Paul; Who willeth that all men make prayers, in all places, heaving up pure hands, without strife or envying, unto the Living God. Where it appears, that under the word all Men, Kings, Princes, Nobles, and men of all degrees, faculties and functions, are comprehended: and because they shall not think there is no place but the material temple, he commands that duty to be performed in all places; even in every particular house: with caution, that it be done without strife and envying, & free from vain ostentation and desire of popular glory.   

CHAP. XXXIIII.  
The true use of the Lords Prayer, about which frivolous questions have risen. It is the rule of all other prayers, and every petition full of high matter of instruction.  
THE most absolute prayer, and the most ordinary, which not only the Primitive, but the Modern Christian Churches & their members have in use, is the Prayer that Christ taught his Disciples. But we must take heed we do not take this Prayer into our mouths unreverently, inconsiderately and without faith or feeling, and without due conceiving, and rightly understanding what every Petition concerneth and importeth, as some do. But we must especially in private or public Prayer unto God, and above all other, use this most heavenly Prayer, with a sincere and truly sanctified zeal.  
About the use of this prayer, 
Opinions about the use of the Lords Prayer.  there hath been of late a frivolous & needless question raised, by men of too precise an opinion: who affirm it not necessary, to use this prayer, in the bare words as Christ set it down: A conceit, without reason or religion. Others hold it very sufficient of itself, without either any other Prayer, or enlarging the same, according to the measure of the spirit that the man that prayeth hath. Which last opinion although more tolerable than the first, 
The Lord's prayer the rule of all other prayers  I hold erroneous. For we know, that the Apostles themselves, & the Disciples of Christ after they had learned this Prayer, prayed often in other words, albeit the Lords Prayer be the rule and the sum of all other Prayers: And so (no doubt) it is not only, not unlawful, but an especial fruit and effect of faith, to pray according to our occasions, and to frame words, as the Spirit of God shall give utterance, who (although we know not) teacheth us how to pray: but this must always be done according to the tenor of the Lords Prayer. And, therefore howsoever weak and imperfect, our Prayers may seemed to be unto our carnal part in respect of the phrase: yet our spirits being directed by God's Holy Spirit, poureth forth Prayers, truly understood of him by whose spirit we are enabled to pray. And GOD granteth our requests, according as he seeth fit for us.  
The use of this Prayer of Prayers, is far more common, 
The Lord's prayer is to be rightly understood.  then commonly rightly understood. For every word therein implieth matter of great importance: yet passeth the lips oftentimes, before it come at, much less before it be truly digested in the heart; and therefore wit●ereth without fruit; as plants without natural soil, and van sheth in the air even with the sound. Others in like sort, like Parrots, patter forth Pater noster, etc. & know no more what the words import than the senseless Parrot. And yet they think it a work of great devotion to tumble out a set number of such fruitless & faithless prayers, not understood; as were the time spent in cordial and hearty prayers indeed, could not be but much profitable. Such are to be pitied, and prayed for, if they would but yield their ears to hear, their hearts to understand, and endeavour to practise.   

CHAP. XXXV.  
The sum of the lords prayer briefly explained.  
HOW many do duly consider, 
What the Word Our importeth.  the efficacy of the word, Our? And yet it carrieth in it, as it were, the seal of our adoption in Christ: for, if God be our Father, then are we his children (but by adoption) If his children, then are we to lo●● and obey our fa●●er. If we obey him, we acknowledge his Commandments just: who having commanded us to love our brethren, how can we come unto our Heavenly father, but be put in mind by this word Our, that our brethren have also an interest, in o●r Prayers; whom if we forget, we cannot but acknowledge that we also forget who is our Father. Again, how can children love their father, and not hate what he loveth not? If we love what he misliketh, as the works of the flesh, the vanities of the World, and the pleasures which our Father hath forbidden: how, and with what face can we come & call him Our Father Or beg any thing with hope to receive it at his hands: whom we cannot but confess we rather flatter, then fear or love? The words, which art in heaven, 
Which art in Heaven.  intimate unto us, that we call not upon any earthly Prince, or mortal Monarch, but upon the invisible and immortal God whose dwelling is in the Heavens: & at his hands only we seek whatsoever we need, both heavenly and earthly things. And as he our Father is in Heaven whom we love: so should ●ur minds, and cogitations, mount up above the earth, unto the heavens, where our beloved sitteth in glory. And although we be in body in the earth & our souls in an earthly Tabernacle: yet should that our spiritual part be evermore conversant (as it were) with him in the heavens, as children of our heavenly Father. For, he that findeth not here in himself such spiritual motions, as may assure him, that he in some measure partaketh of a kind of felt heavenly blessedness: shall never hereafter partake of our heavenly Father's glory. And therefore as we are bold, in Christ our elder brother, to present ourselves before his Majesty, rendering unto him his own, namely the lesson that he himself taught us: let us not come to him as Truants, nor able to yield a reason unto ourselves, of every branch of the lesson he gave us to learn. But let us set it before the eyes of our understandings, either as a glisse to see our ignorance, and deformities: or to make it a law unto ourselves, to shape all our prayers to him, and our conversations thereby, to G●ds glory and our own internal comfort.  
What a lesson do these words, 
Hallowed be thy name.  Hallowed be thy name, teach us? what occasion may we hereby take to reprove ourselves? for many with the ●lipp●s pronounce, Hallowed be thy name; that think or do nothing less; profaning the name of God by their sins, which they should seek by all means to glorify, as by obedience to his laws, by loving him for his own sake, by praying unto him, and believing in him. But contrarily, we disobey his will, we love not his word, we believe not his promises, we seem to pray unto him with the lips, our hearts far from him. Also we pray that his Kingdom may come: 
Thy Kingdom come.  namely that his Word may work; and take effect in every man's heart, to the saving of their souls. And yet most of us are as far from regarding it, as we rather contemn it and resist it: seeming as it were unwilling, that the Spirit of God should dwell and rule in our hearts; as may appear by our common disobedience unto the Sceptre of his Kingdom, the Gospel of Christ. 
Thy will be done.  We pray likewise; Thy will be done. And yet we do nothing less than obey it. 
Give us our daily bread.  We beg our daily bread at the hands of God And yet we trust him not, but rather our own provisions, our wit and policies, our friends and carnal meanus, coveting to lay up in store, for many years, as the rich man did, mentioned in the Gospel: Arguing thereby that we think in our hearts, that if our own care in getting were no surer mean of provision of our daily necessaries, than the promise and providence of God; we should want many things, and not obtain sufficient means to maintain our estate & leave unto our children: merely contrary to the counsel of Christ: who willeth us: not to be over-careful for tomorrow. Fo● it argueth in us a great defect of faith. And yet these words are not so to be expounded, as if we should be altogether careless of future times, or for our children: but that we should not be too solicitous and careful, and thereby argue an absolute distrust that God either can, or will, give us, with our true obedience, all things necessary in this life to enjoys; and to our faithful children. If riches increase, set not your hearts upon them. If poverty oppress thee, cast thy care upon God: for he careth for thee.  
We pray that God will forgive us our sins, 
Forgive us our sins as we forgive  as we forgive. And yet we seek to take advantage of every small injury, done unto us by our neighbour or brother: and covet to revenge it, by the extremest violence of force, or Law. Our hatred sometimes grows so deadly, as we cease not to persecute and prosecute our enemies to death, even by our own death: and yet we pray for equal measure at God's hands. And this petition they shall be sure to have granted above all other. For as they crave to be forgiven as they forgive; they shall be sure as they forgive not, neither shall they be forgiven. We desire also not to be led into temptation. 
Lead us not into temptation.  And yet some leave not to seek all occasions to fall thereinto: coveting idle, evil, lewd & lascivious companies, hearing & reading profane & wanton books, singing and hearing songs of ribaldry and filthiness, delighting in drunkenness, whoredom, pride, covetousness, envy, gluttony, scurrility, and all kind of forbidden wickedness. Is this the holy use that they make of this most sacred prayer? And yet do they think that it is devotion of such acceptation with God as dischargeth Christian duty in prayer? Surely God heareth these, but regardeth them not but by way of condemnation. And therefore let all men learn to know God aright in his word, & to believe him faithfully in his promises, and to pray unto him continually according to knowledge: so as this holy prayer began with a desire that God might be glorified: so shall we to his glory and our comfort conclude the same. 
As many petitions as are in the Lord's prayer, so many instructions w● have by them to live godly.  And let us know, that as many petitions as are in this most heavenly prayer, so many holy & heavenly advertisements & instructions they administer unto us to live heavenly: for our Saviour, by teaching us how to pray for so many several blessings, doth therein teach us also how to perform our duties towards God and our neighbours, the sum of both the Tables; so as in praying unto God with a faithful and an understanding heart, we cannot but inform ourselves in the course of a godly conversation also thereby.   

CHAP. XXXVI.  
Prayer much increaseth divine knowledge, whereby men of mean carnal learning exceed many literat Doctors.  
WHo then among the company of Christians is there that will not be advised? or so backward that will not be stirred up? or so perverse and peevish that will not be persuaded to practise this holy duty? considering that it is found by holy experience that the continual use of faithful prayer much increaseth the knowledge of all other duties, 
Prayer increaseth 〈◊〉 knowledge.  tending to the obtaining of our salvation in Christ: nay, further it is found by experience, that faithful & often use of prayer is a most effectual mean to increase divine knowledge, such knowledge as some learned and great Doctors, notwithstanding their deepest School-learning, have not attained unto. For there is not a little difference between human learning and spiritual knowledge, & so much difference between carnal devotion and holy zeal: the first may be in a reprobate, the second in none but in the child of God. The Scribes and Rabbis of the jews were great Doctors: yet they apprehended not the mystery of Christ as did the Apostles, who received not the spirit of the world, but the spirit which is of God. 
1. Cor. 2. 12.  The spirit which Gods children receive lifteth up their spirits unto God, & teacheth them heavenly things, that we may know the things that are given us of God. So that it is not the deepest carnal learning that can search the secret things of God; but God revealeth them unto the poor and humble, by his spirit which searcheth the deep things of God. The natural man perceiveth not the things of the spirit of God; for they are foolishness unto him; neither can he know them because they are spiritually discerned. Then is not the faculty of understanding spiritual things given but by grace, not by human understanding, be it never so deep. Therefore saith the Apostle, Not many wisemen after the flesh, nor many mighty, nor many noble are called: but God hath chosen the foolish things of the world to confound the wise, 
The spirit of God teacheth all faithful du●●es, the 〈◊〉 whereof is 〈…〉 prayer.  & the weak things of the world to confound the most mighty. It followeth them tha● he that hath the spirit of God knoweth how to perform all spiritual duties, among which none taketh place above faithful prayer, which is of that force as it obtaineth all things, especially knowledge of things tending to the salvation of the soul: the sweetness of true prayer none knoweth, nor can apprehend but he only that hath it; the carnal man understandeth it not being told it. Some will say they cannot pray, 
Some affirm they cannot pray with comfort.  they find no aptness in themselves thereunto: only they can say the Lords prayer; but to say they do it with● that feeling of comfort, that they have heard some men say they feel, they cannot, and how to amend it they know not▪ yet are they content to be let alone, loath to be awaked out o● their deadly slumber, and to die in that most fearful trance. It is a grievous sickness and a dangerous disease that such men are in: it cannot but argue that they have no true knowledge of God so long as they live in this obscure, yet a kind of voluntary darkness. For it cannot be that a man can hear the word preached, God's promises pronounced, and his threats denounced; but if there be any feeling in him, he cannot but apprehend mercy, or fear judgement: if neither of these can provoke him to pray with feeling, he is doubtless far gone in a deadly Lethargy, and no carnal medicine can cure him, nor mortal Physician heal him; he only must do it that cast out the seven Devils out of Marie: he must cast out the devilish affections out of the man, & make him wise unto salvation. But if he be like unto the deaf Adder, and stop his ears wilfully, refusing the relieving charm: there is no help or hope for such a man.   

CHAP. XXXVII.  
Although no man by nature knoweth how to pray, none is to despair; for the word heard, and prayer used teacheth it, and increaseth the knowledge of it.  
NO man by nature, I confess, knoweth how to ●ray as he ought: it is the spirit of God that helpeth our infirmities, and maketh request for us, with sighs which cannot be expressed. And therefore let no man despair of being enabled. There is a seed in all men, a holy and divine spark: and if a man wilfully quench it not, this seed being watered by hearing and reading of the word, by faith and prayer, may take root, bud, and bear fruit, howsoever weakly in the beginning. As an infant at the first quickening in the womb of the mother, which time brings to more maturity and perfection, and cometh into the world felt and s●en: so this divine seed by degrees cometh to be lively in operation: and the small spark becometh a flame, and in fine, enkindleth an admirable weight of zeal. For to him that hath, to him shall be more given, and by continuance and practice he shall find himself a new man, more and more every day furnished with divine gifts. Nothing is perfected the first day that hath growing and increase. All spiritual graces have their beginnings weak; and among all the other fruits of the spirit of God none is more excellent, more sweet, more available to salvation, then is continual faithful prayer, 
The force of prayer increaseth by degrees.  which is not the first day in perfection; but by little and little it becomes more and more fervent: and as it increaseth so draweth it with it a wonderful increase of the knowledge of all things necessary to salvation. So that I may conclude to the comfort of all true Christians● That he that can pray faithfully hath all things both in heaven and earth, lacking nothing necessary; for he hath God: and he that cannot, nor will endeavour to learn how to pray, hath nothing yet that he ought to have.  1. CHRON. 28. 9 
The Lord searcheth all hearts, and understandeth all the imaginations of thoughts: If thou seek him he will be found of thee, but if thou forsake him, he will cast thee off for ever.  
FINIS.    

A MORNING PRAYER TO be USED IN PRIVATE FAMILIES.  
O Lord who takest evermore charge of thy people, giving them ever in due time what in thy wisdom thou knowest necessary for them: we acknowledge thy great goodness toward us O Lord, in delivering us this night from dangers, and in giving us competent re●●. Thou hast of thine abundant mercy raised us this morning in safety. Look not we beseech thee upon our pollutions, the prints whereof, through our corruptions, we have left behind us in our beds. Take from us, and from every one of us, we beseech thee, the filthy garmen of sin●e, shame and confusion, wherewith we were conceived and borne, and clothe us with thy righteousness and salvation in jesus Christ. Bless us and we shall be blessed, teach us wisdom to choose what is good, and to avoid evil, and all the occasions of sinning, this day. Thou Lord hast pleasure in righteousness. And they are only blessed, in whose hearts are thy ways; take away from us stony hearts, and give us hearts of flesh. Let our hearts cleave unto thee, and never be estranged from thee: for Satan maliciously goeth about to draw us from thee, by his continual practices suggestions & temptations, and raiseth his instruments to entrap us and snare us. But be unto us O Lord a strong defence. And howsoever our Adversary endeavoureth to blemish us and to pollute us with his enchantments, transform us we beseech thee into thy own Image, from glory to glory by thy spirit. And as thou hast banished the night and darkness, and given us corporal light: So Lord give us the light of truth. Thou givest sight to the blind, banish our spiritual darkness; Thou makest the Lame to go, take from us all impediments, which this day may offer themselves to hinder our found and holy walking before thee in sincere conversations. Thou turnest a barren wilderness into a fruitful Land, and again thou makest a fruitful Land barren for the wickedness of them that dwell therein. Make fruitful our barren hearts in all goodness and spiritual graces: sow the good seed of lively faith and true obedience in us: and water it by thy holy Spirit that we may bring forth the fruits of a holy and sanct●fied life, Turn the Wilderness of our profane conversations, into a Garden of godly virtues. Thou hast raised us from the deadness of our corporal sleep: this morning breath now into our dull & drowsy souls thy sacred spirit, that we may be so revived, and spiritually cheered, that we may with holy and heavenly joy and comfort betake us to our corporal businesses: give us strength of body, & the use of our limbs, & senses: give us understanding hearts to perform our duties diligently, faithfully, and truly in our callings, And let all things prosper unto us this day, that we shall take in hand: for we acknowledge that it is thy goodness, that hath kept us this night passed for which we yield thee all humble thanks, beseeching thee to be with us this day: guard & keep us & whatsoever thou hast given us, for we recommend ourselves, our souls, our bodies, and goods, into thy holy protection & keeping this day. And remove from us Lord that curse, that in seeing we should not see, and in hearing we should not understand: but quicken us according to thy loving kindness that we may long for thy word: make it sweet unto us, by a sanctified desire to hear, and a holy zeal to practise this day and ever the testimonies of thy mouth. AMEN. Our Father, etc.  
Lord increase our faith.   

An Evening Prayer for private Families.  
MOst gracious, merciful, everliving, & most loving Lord God; we are here gathered together before thee, to yield thee thanks for thy goodness & mercies this day passed vouchsafed unto us, weak and unworthy of so great a favour at thy hands, by reason of our manifold sins & offences committed against thee. For by nature Lord we can do nothing but displease thee. By the transgression of the first man Adam we have all sinned: now by the merits of the second man Christ let us be made righteous: let the perfection of his obedience satisfy for the imperfection of ours. Our disobedience hath been intolerable, our rebellions horrible, and our serving of thee this day past punishable. The thoughts of our hearts have been sinful, the words of our mouths deceitful, the works of our hands hateful. Such, and so evil have we ever been, that what we should have done, we have left undone, what we should not have done we have done it with eagerness & greediness: and thus profanely have we passed this day, now come to an end. O remember not Lord our offences, reward us not according to our evil imaginations: mark not what we have spoken amiss, nor punish us according to our works this day. Create in us, we beseech thee, clean hearts, renew right spirits within us; fill our heads with fountains of tears, that we may night & day recount & bewail our sins in the bitterness of our hearts. Let this be the last day, the last hour, the last moment of our wilful offending thy Majesty; and let us not carry thine indignation for our sins to our beddes● but let us instantly cast off our corrupt affections, and by truly and unfeignedly repe●ting obtain remission in the merits and mediation o● jesus Christ the righteous, who is a propitiation for ou● sins. Give us grace Lord to d●aw near unto thee: for thou hast promised to preserve the state of the righteous; and all that forsake thee shall be confounded. Be thou therefore our strong rock, whereunto we may always resort. Have mercy upon us, O L. have mercy upon us: give us help in trouble; for ●ain is the help of man. Give us a holy fear of thy great and glorious Name: for great, O Lord is thy goodness, which thou hast laid up for them that fear thee. Knit our hearts unto thee through faith in love, that we may be of the number of them that shall partake of thy glory with Christ, that where thou art there we may be to behold thy glory. Increase our faith: open the eyes of our dim and dull understanding▪ that we may ●ee the wonderful works of thy mercies towards us, even in the darkness of our corporal lives: when our natural eyes shall be shut up with the feebleness of our bodies by sleep, thou sleepest not nor slumberest, but wa●chest over thine, and sufferest no man to do them violence, thou preservest them in thy providence, thou defendest them under the shadow of thy wings, not only in their corporal employments and bodily labours, but when they are in their deepest forgetfulness of their own dangers, and of weakest ability to help themselves, in the deadness of sleep. Preserve us Lord, be watchful over us, let thy holy Angels attend about our beds, let them be thy ministers of our safety; let not our sleep be dangerous but comfortable unto us; let not our delight be set on that sluggish ease, and slothful wallowing in our beds as breedeth diseases and corrupt humours. But as sleep is the fruit of our corrupt nature, which without rest cannot continue: so let us use it as matter of necessity, not of wantonness & carnal contentment. Save us from that curse of the wicked, that we should wax worse and worse: and that though we have lived long after the vanities of the flesh, let us not end in the same: & though we have not, as we ought, brought forth the fruits of the spirit, let us now begin to live in him, and our spirits be ruled, directed, salted and seasoned by thy holy and sanctifying spirit: so though our mortal bodies sleep, our sanctified spirits may watch for the coming of the bridegroom, that we be not found like the foolish V●rgins, with empty and blind Lamps, but prepared to meet the Lamb in the clouds with joy, among the rest of thy Saints. In the mean time keep us: we recommend ourselves, and all that we have into thy gracious keeping, in that thy dearest Son, our Saviour Christ jesus, to whom with thee & thy holy Spirit, be praise eternally. Amen. Our Father, etc.  
Lord increase our faith.