The Christians freedome wherein is fully expressed the doctrine of Christian libertie. By the rt. reuerend father in God, George Downeham, Doctor of Diuinity and Ld. Bp. of Derry.

SECT. IV.

of Prayer with the fruits thereof.

Prayer is a simple, vnfaigned, humble and ardent opening of the heart be∣fore God wherein we either aske things needfull for our selues and others, or giue thanks for benefits receiued: it is either Publique in the congregation of the faithfull; or priuate, when wee pray alone.

There bee foure chiefe reasons that ought to induce vs to prayer: first the commandement of God: Secondly our sinnes, which driue vs of necessity to God for life, succour, & helpe; Thirdly, our weake nature, (being of it selfe ••nable to subsist) requires prayer to

strengthen it, as a house pillars to vp∣hold it.

Lastly the subtilety of the enemy (who euer attendeth to ouerthrow vs, euen in those things wee thinke to bee best done) ought to stirre vs vp vehe∣mently to prayer.

The excellency of prayer is manifest by the dignity of the commander and the admirable effects that follow it. The commander is God Lord of hea∣uen and earth, of our life and death, the fountaine of all goodnesse: the effects ther of are such that (prayer proceeding from a faithfull soule, and squared by Gods word) will stay, the Sunne to end our victories, the falling of the raine from heauen, and at our desire againe, send downe plenty of it to increase the fruits of the Earth for our comfort, it will pierce the heauens for mercy, and pardon for our sinnes, stay the wrath of God against vs for the same, and ob∣taine whatsoeuer good thing is need∣full for vs in this life, or in the life to come.

Let our prayers bee daily without

intermission: for de••otion that is de∣ferred vpon conceit of present vnfit∣nes or worldly respects, at last groweth irkesome and altogether neglected: suffer not your heart to entertaine the least thought of lothnesse in the taske of deuotion, but violently breake through such motions, with a deepe check to your selfe for your backwardnesse.

And because holinesse doth not (like a Ionas Gourd) grow vp in a day, it is better to go on safe and sure, then for a hasty ••it, (as many doe) runne out of wind, and then stand still. Goe to pray∣er, as you would goe to the water to swim, goe not hot in, but take a time to coole your selfe by meditation,b feeling that your words touch the very depth of your soule.

c Frame not your prayers (as some Hi∣pocritically do•• (according to the phā∣tasies of your owne braine; neither (as others superstitiously) thinke to mooue God by iterations and babling, neither with the proud Pharisee presuming vp∣on your owne worth, but (like the poore Publi••ane▪ humbly with all reue∣••ence,

(throwingd off the shooes of all your corrupt affections) prostrate your selfe at the footstoole of Gods throne of Grace, demaunding nothing that is repugnant to his will (lest you tempt him) who out of his insearchable wise∣dome knoweth beste what is good for you.

In your prayers haue a speciall care that you keepe euer as a patterne before youf that prayer set downe by the mercy-Master, Christ Iesus, called the Lords prayer. It is the pure fountaine from whence the riuers of life must flow.

Notes

• a

  Ion. 3 6. 7.
• b

  〈…〉〈…〉.
• c

  An. bros. l••b.
• d

  Exod. 3. 5. Aug. de Ci••••t. Der.
• e

  Mat. 6. ••.
• f

  Mat. 6. ••.