Diana for Ephesus So Rome hath Saint Iames for Spaine Saint Dennis for France Saint Peter and Paul for Rome Saint Ambrose for Millane Saint Marke for Venice the three Kings for Collen Saint Lewis for Pannonia and Saint Mary for Heluetia And as the Heathens had guardians for the Elements as Iupiter for the Heauen and Fire Iuno for the Aire Neptune for the Sea and Pluto for the Earth So Rome hath Saint Agatha for the Fire Saint Nicholas for the Sea and Saint Theodulus for Tempests And as the Heathens had guardians for the Fruits of the earth as Bacchus for Wine and Ceres for Fruit So Rome hath Saint Iodocus for Fruits and Saint Vrbanus for Wine And as the Heathens had guardians for their Cattell as Apollo and Pan So Rome hath Saint Wendaline for Sheepe Saint Eulogius for Horse Saint Pelagius for Oxen and Saint Anthony for Swine And as the Heathens had their protectors for Trades Arts and Sciences as Minerua for Learning Vulcan for Smiths Aesculapius for Physitians Mars for Warriours Diana for Hunters Castor and Pollux for Sea-faring-men and Flora Venus and Lupa for Harlots So Rome hath Saint Catherine and Gregorie for Schollars Saint Luke for Painters Saint Cosmas for Physitians Saint Maurice for Souldiers Saint Eulogius for Carpenters Saint Crispine for Shoo-makers Saint Gutmane for Taylors Saint Magdalen and Afra for Harlots And lastly as the Heathens had their guardians against Diseases as Apollo against the Plague Lucina against the paines of Womens trauailes and Hercules against the Falling-sicknesse So Rome hath Saint Sebastian against the Plague Saint Petronel against an Ague Saint Marke against sudden Death Saint Margaret against the paines of Womens labours S. Otilia against the diseases of the Eyes S. Apollonia against the Tooth-ache and the like The consideration of all these and many other obiects of Idolatrie none of which were of Gods making hath made me many times to search into the cause of Religion and to striue both with my selfe and others that all insinuating Idolatrie being laid aside and abhorred the truth may take place both in our heads and hearts I know that deepe decisions of controuersies are not so easily apprehended in our ordinary assemblies I haue sought therefore to bring the truth vnto the easiest triall in remouing such ordinary exceptions as it is subiect vnto by the wise men of the world Whatsoeuer it be I doe offer it vnto both your hands desiring God that it may confirme you in the truth of our true Religion It shall be my reioycing to see you and yours alwaies walking in the truth and so humbly resigning your selues to the diuine wisdome of Gods word both for the direction of your soules and bodies that God may neuer haue iust cause to giue you ouer to Schisme Heresie Vanitie or any other wickednesse whatsoeuer Euen so humbly prayeth he who hath some few yeeres had experience of your great loue and who desireth to continue Your faithfull Shepherd ROBERT ABBOT THE TRIAL OF True Religion IAMES 1.27 Pure Religion and vndefiled before God euen the Father is this to visit the fatherlesse and widowes in their aduersitie and to keepe himselfe vnspotted of the world IT is well obserued by Diuines that the Apostles in planting and watering the Churches of Christ laboured two things especially First the plaine and powerfull deliuerie of the mysteries of Faith both by word and writing thaâ— so both Iewes and Gentiles might be brought to embrace them Secondly the plaine and powerfull expressing and pressing of the obedience of Faith and such a life as becommeth the Gospell of Christ Iesus In both these kindes Paul was excellent but in the latter he was more briefe thorow all his Epistles The other Apostles were more briefe in the doctrine of Faith and in the duties of Christian profession more large and plentiful Saint Peter principally laboureth for pietie patience and constancie against false apostles Saint Iohn for the loue of God and of the Saints Saint Iude against false teachers and hypocrites And this our Apostle Iames laboureth for patience vnder the Crosse and a Christian life In the performance whereof as Dâ—uines doe well agree wee meet with something which doth not occurre in the writings of the other Apostles None doth so clearely deliuer the cause of sinne the necessary issue of workes from iustifying faith the concatenation and vnion of the whole Law the imperfection of humane righteousnesse from the miscariage of the tongue our dependance vpon the prouidence of God euen in ciuill things and the carriage of sicke persons in those miraculous times In these points I say this Apostle carrieth away the bell from the rest The principall point in this Epistle doth seeme to be this That with the faith of Christ Christian workes are to be ioyned Wherein we must walke to the end of our Faith which is the saluation of our soules The principall reason whereby he vrgeth it is this because the faith of Christ which in securitanes is falsely so called without Christian life is but a dead carkasse or vaine shadow of faith and not a liuing faith or that Spirit of Faith which the Apostle speaketh of Hence therefore doth he take occasion to vrge to diuers parts of Christian life and good conuersation In this Chapter he treateth of three points First of the temptations of Christians both outward by afflictions and inward by lusts Secondly of the hearing and doing of the Word of God and thirdly in the two last verses of true and false religion In the first of which hee shewes what religion is in vaine in the second of which he shewes what religion will beare the touch and triall Wee haue to doe with the second at this time wherein religion is described First by the affections properties or adiuncts of it when it is said to be pure and vndefiled before God And secondly by the fruits and effects of it and those both towards others while it workes vs to visit the fatherlesse and widowes in aduersitie as also in our selues who haue it while it workes vs to keepe our selues vnspotted of the world To conceiue aright of these things for our further vse and benefit I must open vnto you First the thing spoken of and secondly that which is spoken of it The thing spoken of is Religion and is so called either from our reading againe the defaced or new written law in our hearts Relegendo of which writing Ieremy speaketh saying Ier. 31.33 I will put my law in their inward parts and write it in their hearts or from our knitting to God againe from whom wee had made a cursed defection Religando because in our regeneration wee are by faith vnited vnto him againe in Christ Iesus or else from our choosing of God againe to bee our God and master Reeligendo when we doe renounce the world the flesh and the deuill This religion signifieth here that worship and seruice which is
iudgements should sit at hand to giue aduice our affections should attend vpon them to maintaine and defend all honest resolutions and actions against all commers and lastly our desires should worke naturall instincts to practise them and the whole man should doe accordingly Or thus God hath placed the powers of the soule in excellent order for the gouernment of man Our mindes in a throne aboue to gouerne all the motions dispositions passions and affections of the heart our hearts are set in the midst to receiue information from the mindes to direct themselues and our desires and valorously to flie vpon them by feare loue ioy anger and the like if they shalâ— rebell our desires are set lowest to be corrected by the heart and gouerned by the head Now that God may haue an account how this worke within vs goeth forward and we may be furthered in our course to happinesse God hath appointed our consciences to keepe Assizes to try whether we haue beene faithfull yea or no. The second ground of our Assize is in respect of our selues that we may be the better prepared for the great Assize of the day of Iudgement whensoeuer it shall come Yee know that we beleeue that such a day shall come and that Christ shall keepe it in that nature which he assumed and wherein he suffered As therefore all our musterings before particular Captaines should not be for shew or fee but the better to fit vs to carry our selues in a martiall manner before our King or Generall if need require so these particular Assizes are but for the better fitting of vs for our great account before and vnto God And therefore when Dauid had arraigned himselfe at home he goeth to God and saith Try and examine me whether there be any way of wickednesse yea or no. Vse What shall I say now I will intreat you so farre to tender the glory of God and the good of your soules as diligently to attend to the businesse within Our soules doe so liue in our senses and wee are so inured to earthly things Facti sumus fugitivi a cordibus nostris that wee are made runnagates from our owne hearts But if euer we would haue a glorious triall before our God let vs see how our cause will stand or fall before the barre of our owne hearts I know that in the case of good we may be deceiued by the voice of conscience For the law of nature which should direct vs being in a great part dashed out and ignorance of the word being wilfully fauoured there are many fearefull euils which we doe not apprehend as euils as for example to sinne in thought is nothing for thoughts are free to sinne in word is but a word and what is that so we sinne not against our neighbour it is no matter though we make bold with God to sinne with the times to doe as others doe to walke in the waies of our fathers is good religion yea and besides such is the darknesse of our cogitations that in the midst of diligence that which we know is not the tenth tenth part of what we are ignorant of How therefore can it be other but that our owne hearts should deceiue vs in good yet in the case of euill we may assure our selues that it doth not make vs worse than we are in and of our selues Though in affliction oâ—â—onâ—cience oâ— panâ—â—â— oâ— the new birth â—t may make our estates worse thâ—n they are we being more senâ—â—ble of our â—stâ—tes from within than of that from without As therefore it is not safe for vs to rest in the voice of conscience when it makes vs good for Paul knew nothing by himselfe yet was he not thereby iustified so we must be carefull to heare what conscience saith when it layeth sinne to our charges that so Gods Assize there may goe on to Gods glory and our good What will it auaile vs to be crowned with a May-flower garland of the praises of this world if we walke not in the presence of our owne hearts Quest It may be you will say If God hath granted out a warrant for the keeping of this Assize why then is it not feelingly kept in euery man Answ I answer that wee may finde foure causes of this The first is ignorance For as the eye worketh not in a darke place where it cannot by a fitted conueiance receiue variety of obiects so the conscience worketh not where there is not the light of knowledge from the word of God to direct it by The second is hardnesse of heart for as a man that is dead or hath a deaded or astonished bodie for the present cannot feele any order or disorder any whip lash or gash so a seared crusted and senselesse conscience is not sensible of the cursed garboiles in the soule nor capable of any orderly proceeding against them The third is spirituall madnesse for as mad men cannot keepe any faire quarter with themselues much lesse can it be expected that he should wisely execute any deputation from others so spiritually mad men who are out of their wits with selfe-loue and loue of this world who runne vpon the pikes of hell-dangers who will not be perswaded by the praiers and teares of their best friends are neither fit nor able to receiue order from God for so high and so excellent imployment The last is pride For as in a countrey where there is no disorder if it were possible in these cursed daies of sinne for such an one to be there is no Assize because no need so when we are Pharisies in iustifying our selues priding our hearts in our ciuill righteousnesse and therefore setting our passions on worke vpon whomsoeuer shall discouer their hellish nakednesse there is no inward Assize because as they thinke there is no need Quest It may be you will say seeing these things doe hinder it how may I further the keeping of it Answ I answer As in generall we must striue to root out ignorance to rent our hearts to come vnto our selues as the prodigall and to be nothing yea hell in our owne eies so in particular I would commend three meanes to this end especially The first is our praiers to God to write the records of his truth in our mindes and hearts An Assize cannot be kept without law nor this without the law of God But if once we can get the law written in our mindes and in our hearts so as it doth not onely gild our vnderstandings but goare our hearts and leaue a new impression of holinesse to the Lord then we shall see a full Court presently and such wounding inditements for sinnes past with such crying out for the Psalme of mercy that we shall haue no rest till we haue rowled our selues vpon God in Christ and haue found our selues in some measure sealed with the spirit of promise against the day of redemption The second meanes is our not disturbing the Court but suffering
in minde of that Axiome which was registred amongst the Ciuilians in the daies of Iustinian 〈…〉 That it waâ— nâ—t conuenient for any man to looke after what was done at Rome but to examine iustly what ought there to be done Thâ—s politike rule was maâ—e to vphold Romes creâ—it 〈◊〉 Româ—s villanies I would a little alter it vnto your Worship and say that it is conuâ—nieâ—t for you to looke after what is done amâ—nâ—â— vs and to examine iustly what ought to be done This is the next way to giue you to see the idlenesse drunkennâ—sse and o her dâ—sorders that doe abound through Ale-houses those cursed nurseries of villanie which doe compassâ— vs in on euery side and prouoke you to vnshâ—ath the sword of iustice which God hath put into your hand Câ—ra â—â—â—â—â—â—nteâ— nemâ—â—◠〈◊〉 Dâ—◠〈…〉 â—â—stâ—â— aâ—â—â—â—â—â—â—â—quam inducâ—re Oh how well would it become you how much would it honour God and how would it cheere the spirits of the good who are sadded with this burthen vpon vs MADAME let me put you in minde of that speech of Iohn to the elect Ladie If there come any vnto you and bring not the doctrine of our Lord Iesus receiue him not to house neither bid him God speed and let your speciall care be that your children be found walking in the truth To you both I haue as a Minister of the Gospell Onus vel ipsis Aâ—gâ—â— soâ—mâ—oâ—â—â— a fearefull burden which lieth vâ—on me God is my â—ortion if I shall vnder goe it with an honest heart This shall also adde vnto my reward if in your places you shall still carry your selues as the beloued of God This therefore he prayeth for who desires for euer to remaine Your Worships poore friend and carefull Shepherd ROBERT ABBOT THE HID MAN OF THE HEART 2 CORINTH 5.17 If any man be in Christ he is a new creature NOT to stand vpon the coherence of these words there is decided in them a case of conscience which being well conceiued will giue great satisfaction to a tender soule The case is this How I may know my selfe to be in Christ The resolution is this If any man be in Christ he is a new creature Which resolution that we may conceiue and apply I shall take this course First I shall open the doctrine of it and secondly apply it 1 Explication The doctrine of it is this He that is in Christ is a new creature For the opening whereof consider two things First the subiect or party spoken of that is he that is in Christ secondly the predicate or thing spoken of him to wit that he is a new creature To conceiue aright of the party spoken of consider three points First what it is to be in Christ Secondly the necessitie of it And thirdly how many waies we may be in him As to the first To be in Christ is to be in the state of grace Whâ—t it is to be in Christ that is to be conuerted from sinne to be glewed by faith vnto Iesus Christ and so to haue fellowship with him in righteousnesse and holinesse As to be in the Lord Apoc. â— â—â— is to bâ— in a gratious estate cut off from thâ— old man and grafted into â—esus Christ so is it likewise to be in Christ Rom. â— There is no cond mnation to them that are in Christ saith Paul thaâ— is to them thaâ— are in the â—taâ—e of grace And no other thing doth Paul â—ignifie by sleeping in â—esus 1 Thess 4.14 16. and dying in Christ but dying in a conueâ—ted and gratious estate Now secondly for the necessitie of our being in Christ it shall appeare three waies It is necessarie that we bâ— iâ— Christ First because if we be not in Christ we shall perish for euer for which cause the Apostle chiefly desired to be found in him as he saith I haue accounted and I doe iudge all things to be losse and dung Philip. 3.9 that I might winne Christ and that I may be found in h m. Why shall we perish if we be out of Christ I answer secondly because if we be our of Christ we haue no sauing right either to our naturall ciuill gratious or glorious liues All our sanctified right is by purchase all our purchase comes from our price and all our price from the God-Man Iesus Christ who hath giuen himselfe for vs. But why doth all our sauing right to all things come from Châ—ist our price I answer thirdly Because all the true good we haue comes vnto vs by couenant Be it spirituall things Iâ—â—â—â— 3â— God puts the law in our inward parts for our illumination he writes it in our hearts for our sanctification he taketh charge of vs for our protection he manifesteth the inward graces of the Spirit in vs by his knowledge and worship he forgiueth our iniquities and remembreth our sinnes no more for our iustification Ier. 32.40 41. he will delight to doe vs good and neuer depart from vs for our perseuerance and all this comes to vs by couenant Be it temporall anâ— bodily things Hosea 2.21 22. I will heare the heauens saith God and they shall heare the earth and the earth shall heare the corne and the wine and the oyle and they shall heare Israel â—hat is they shall haue plentie of the things of this world and all this comes vnto vs by couenant and by Gods mariage of himselfe vnto vs as the Prophet speaketh Now then seeing â—ll things come vnto vs by couenant let mee aâ—ke you what difference is there betweene comming to vs by couenâ—nt and comming to vs by Christ Surely noâ—e at â—ll For therefore the Prophet calleth Christ Esay 42.6 Esay 49.8 The Couenant of his people that is of the Iewes the seed of Abraham according to the flesh first because to them belong the Promises and to their Children next and in reuersion to vs who are Abrahams seed acâ—ording â—o the Spirit If you a kâ—â—e why Christ is called the Couâ—nant of the people I answer First because he doth reâ—â—iue the Promises from God in Abraham Isaack and Iaacob in the behalfe of the Church In which respect the Apostle saith 2 Cor. 1.20 Which as I â—â—ke it may be â—xtâ—ndâ—d â—oth to the â—â—â—â—â—t and to the acâ—omplishment of â—heâ— Gal. 6.15 that in him that is in Christ are all the Promisâ—s yea and in him they are Amen Secondly because in him the Church doth bend her selfe to performe couenants yea and doth it in him and as his bodie In which respect the Apostle saith In him a new creature aâ—aileth So that not onely the promises oâ— God are in him but our performances also Thirdly because as Christ â—ade this Couenant so he confirmed it by his death In which respâ—ct his bloud euen in the shadow is called the bloud of the Couenant Heb. 9.20 and the remembrancer and seale of it is called the New
naturall conuersation yee walke like men yet yee are neither bred nor fed like men but by immortall seed and with immortall food and so are odde persons form the common rout of the world as Pellicans in the wildernesse and Owles in the desert In which respect yee may not wonder if worldly men doe carie themselues like strangers vnto you Yet let this comfort you that for these things they shall come to iudgement Now the Apostle being come thus farre doth seeme to remoue two obiections to the end of my Text. The first is of carnall men who to flatter themselues in their owne vngodly courses might say If we be let alone till the day of iudgement we shall doe well enough for wee hope it will be no worse with vs than with those who are dead who walked without controule in the same courses Doe not say so saith Peter for though they are dead yet while they were aliue the Gospell was preached vnto them to this end that sinne might be killed and grace might be quickened For this is implied in that which Peter seemes to signifie by the condemning of those that are dead according to men in the flesh to wit Mortifiâ—atio veteris hominis in ipsis vt aboleretur corpus peccati vâ—vâ—rent seâ—undum Deum spâ—ritu HeÌ„ming ex Turnim the mortification of the old man in them that the bodie of sin being abolished they might liue according to godlinesse The second Obiection seemes to be of fearefull yet secure Christians who might bee cast downe with this thought that they should endure these inconueniences too long To whom the Apostle answereth No because the end of all things is at hand be yee therefore sober and watch vnto prayer Scope Thus wee haue seene the context whence the scope doth easily appeare to be this to wit partly to giue comfort vnto crossed Christians because the time was not long and partly to keepe their spirits from deadnesse and dulnesse through the discouragements of wicked men that they may be found worthy through Iesus Christ in that day when the Iudge shall iudge both Now because euen wee also haue experience of the gaine-sayings of vnreasonable men and of our owne cursed dulnesse and backwardnesse through them therefore it is not vnfit for vs in these times of sinne thorowly also to consider these words As for their meaning Meaning there is no such difficultie in them as should cause our stay which wee shall not more fitly meet with in our further pursuit of them Onely for the present consider we two points in the words 1. A Doctrine in these words The end of all things is at hand 2. A Vse or inference vpon it wherein the Apostle doth presse to a double dutie 1. First Sobrietie in these words Be yee therefore sober 2. Secondly Prayer which is expressed both by the matter in this word prayer and also by the meanes furthering it in these words watch vnto it Or if yee will the Apostle doth rather presse to a threefold dutie 1. The first concerneth vs as we stand in relation to the world and that is Sobriety 2. The second concerneth vs as we haue respect to our owne wicked hearts and the other enemies of our good and that is watchfulnesse 3. The third concerneth vs as we haue reference to God and that is Prayer As if he should say Let your watchfulnesse which may giue you experience of your weake estates and make knowne the vigilancie of your enemies and your owne necessities driue you to God in Iesus Christ by Prayer Touching the Doctrine 1 The Doctr. I will obserue no other than that of the Apostle in the very words themselues to wit That the end of all things is at hand And if the Apostle might say so much more may we vpon whom the ends of the world are more come For the opening therefore of this point consider with me three things First what is meant by the end Secondly what is comprised vnder these words All things Thirdly how the Apostle could say that the end of all things is at hand As to the first point 1 End not to stand vpon that Schoole-distinction of a consummating and a consuming end the end of a thing is taken diuers waies First for that which first moueth the agent and for the which something is intended as Gods owne glory is the end of all things according to that of Salomon God made all things for himselfe Prov. and our comfort and instruction is the end of the Law according to that of Paul Rom. 15.4 That which is written before is written for our learning that we through patience and comfort of the Scriptures might haue hope and the fulfilling and satisfying of the Law is the end of Christs comming according to that of Paul Christ is the end of the Law Secondly Rom. 10.4 it is taken for the perfection of a thing as when Paul saith The end of the commandement is loue 1 Tim. 1.5 that is the perfection of the Law 1 Cor. 10.11 So likewise when the Apostle saith These things are written to admonish vs vpon whom the ends of the world are come some interpret end by perfection because in Christ and the Apostles times the world was in its perfection Thirdly End is taken for the issue and vpshot of a thing whither at the length it comes so the end of faith is the saluation of our soules 1 Pet. 1.9 Rom. 6.22 the end of holinesse is euerlasting life that is the issue of faith and holinesse is glory with the Saints in heauen Lastly it is taken for the determination and finall conclusion of a thing in respect of its present state and condition so God saith to Noah An end of all flesh is come before me Gen. 6.13 as if he should say I will cast the world into a new mold and thus is it taken in this place For the end of all things is as much as if he should say It hath beene a long time disputed whether God the Father Sonne and Holy Ghost be alone to be rested in as our faithfull Creator Redeemer and Sanctifier yea or no or whether we may cleaue vnto sinne Now God is come vnto the conclusion to destroy and take away all outward confidence whatsoeuer and to resolue in the sight of men and Angels that we must only cleaue vnto God by casting the gaine-sayers into the pit of hell and receiuing the maintainers into euerlasting habitations where are pleasures at the right hand of God for euermore 2. All things But is the end of all things come I doe not meane to fall into those nice questions touching the abolishing of the creatures and what creatures shall be abolished and what restored as whether animate or inanimate seuerally or all ioyntly onely let vs striue to maintaine peace betwixt Gods word and it selfe For whereas it is said that the whole creation shall be
all his sinnes to the comfort of his soule Fourthly he must know the graces which he wanteth and which God vsually bestoweth vpon his children as mercy peace loue humilitie meeknesse faith repentance and the like and that not onely in word but in their whole efficiencie and power for the disabling of all our sinnes For he that knowes them not and their vertue and that God giues them to that end cannot aske them as hee should Fiftly he must earnestly beg them and their increase and maintenance from him from whom commeth euery good gift The more beggar denying a mans selfe and laying open his sores the sooner made rich by God As it is the professed fashion of some great man as they will say rather to make two Gentlemen than to maintaine one so it is Gods fashion rather to aduance many poore humble and humbled beggars than to maintaine any one that hath any woâ—th in his owne sight Lastly he must highly prize the graces of God that so he may be truly thankfull to him for them Hee thanks coldly that doth not prize highly Thus we haue considered what it is to pray notwithstanding which wee must remember that when we haue said what we can it is better felt in the heart than expressed by the tongue 2 Motiues to watch vnto prayer Now for the motiues which may stirre vs vp to watch vnto prayer doe but consider these that follow First let vs consider what we haue taken in our watch We haue taken sinne There is no man who watcheth as he should but catcheth that theefe stealing away his heart from God and godlinesse and lurking in some part of him or other Euen as therefore when a man hath taken a theefe committing burglary and stealing away of his goods hee will carry him to the Iustice accuse him and desire Law against him So when a man hath taken sin in the watch he must cary it before the great Iudge of heauen and earth accuse it vnto him and humbly desire his mercie to vs his iustice to it to bring it to naught Secondly consider the great miserie which shall come vpon vs when the end of all things is come The powers of heauen shall be shaken the heauens shall passe away with a noise the elements shall melt with fire the trumpe of God shall sound so shrill that it shall raise the dead all outward comforts shall be taken from vs the affections of our nearest and dearest friends shall be altered in so much as if they see vs goe to hell they will be of Gods minde to laugh at our destruction and if they see vs goe to heauen all domesticall respects shall cease for there is no marying nor giuing in mariage To whom then shall we cleaue in the throng of these miseries but vnto God by prayer Lastly consider that God hath ordinarily intailed his helpe in miserie to prayer Psal 50. Call vpon me in the time of trouble and I will deliuer thee God knowes whereof we stand in need and he could helpe vs as well without vs or notice from vs if he would but hee that hath said Aske and yee shall haue will not be at our right hand to helpe vs except we powre out our soules in prayer But is it euery prayer that will doe vs good in the time of miserie No surely but that prayer which God in mercie doth answer As it will doe vs no good to put vp petitions except they be granted so neither will it doe vs good to pray except God heare and answer How wee may know whâ—ther God heareth our prayers If now then amid our prayers wee would be satisfied how wee may know whether God doth heare and answer our prayers I answer that we may conceiue something of Gods good will and pleasure in this kinde by three signes First whâ—n we feele that God giueth what we pray for Thus he answered Daniel Dan. 9.23 at the beginning of whose supplication the commandemant concerning deliuerance from Babel came forth and the Angell was sent to shew him that he was greatly beloued Thus sometimes also we find a sweet assurance of his loue in the forgiuenesse of our sinnes and those graces which we sue for Secondly when God giueth vs feruent desires to continue our prayers though we do not presently obtaine what we pray for A loue and desire to prayer is the gift of God and he doth not giue the meanes but hee will bring vnto the end Though therefore he doth not grant vs presently bâ—cause he would haue vs make more account of his gifts when we doe enioy them yet if he giue vs a heart to perseuere in our suits it is a signe that he who doth worke ordinarily by meanes will not continue the meanes without a purpose in his good time to giue a comfortable issue Lastly this is also a signe that God answereth our praiers when he giueth vs faith and patience to wait vpon him in the constant vse of the holy meanes of saluation God doth not alwaies heare to answer vs in what we aske yet he doth giue vs something proportionable As hee deale with Christ when he did offer vp prayers supplications with strong cryings and teares to him Hebr. 5.7 that was able to sâ—ue him from death namely he heard him in what he feared not by deliuerance but by abilitie to vndergoe it So hee dâ—aleth with vs not alwaies by granting what we aâ—ke but by giuing something proportionable to it to inable vs to wait and to stay his leasure By these and the like signes may wee know when and whether God doth heare vs. Let vs therefore consider them well that we doe not watch vnto idle and vnprofitable prayer but such as may comfort vs in these times wherein the end of all things is at hand Thus haue you heard the Apostles doctrine and the exhortations which he hath inferred vpon it A more profitable theame I am sure wee could not haue had in these last ages Now are the times wherein the lusts of the flesh abound For whereas the soule of man is distinguished into these three powers and faculties to wit the Reasonable Angrie Rationalis Irascibilis Concupiscibilis and Lustfull faculties The first may seeme to haue borne sway in the first age of the world when the inuention and finding out of Arts and Sciences flourished The second in the second age of the world from Ninus to Iulius as Melancthon hath it then were the braue Warriours as Dauid and other Worthies The third is all in all in this last age of the world wherein backe and belly doe steale away all our care and obseruance If euer than much more now doth the soule liue in her senses Now we are so farre from sobrietie that Couetousnesse and Epicurisme doe lord it Now wee are so farre from watchfulnesse that Securitie hath taken hold of the best Now we are so farre from praying that God is not