children of God because their faith shall not vtterly faile cannot finally fall away this yeildeth exceeding great consolation to the children of God The faith of a Christian is not strong at all times but sometimes it may be very weake and scarcely felt as after the committing of some great sinne or in time of sore temptationâ— when as with Dauid a man may be in great heauinesse his soule may be g Psal 42. 11. cast downe yet notwithstanding faith is neuer so quenched in the true beleeuer but some sparke remaines yea a seede remaines that immortall incorruptible seed that in time will quicken and reuiue Like as a sicke man that is brought very low with sicknes his stomacke failes him he loaths his meat the Phisitian forsaks him all men hold him not a man for this world notwithstanding while breath is in his body there is hope many times such a one reuiues recouers and comes to his strength againe so a Christian sore wounded with sinne and in grieuous temptations giues few comfortable words but sends forth sighes and â—obs and many times doe proceed from him desperate speeches so that they that see and heare him might feare least all faith were gone yet afterwards in time the sparke of faith is kindled and flameth the immortall seed is quickned and the Spirit puts new life of grace into the distressed soule making the sinner to beleeue in Christ to hope in Gods mercy to trust in God to call vpon God and cry Abba Father To conclude a Christian who vpon good ground is assured that hee hath true iustifying faith may confidently say with St Paul h Rom. 8. 38. 39. I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. CHAP. XVII Of the signes and markes of true iustifying faith and first of the inward signes thereof THe tenth and last point in the Treatise of faith 10 Signes of true faith is touching the signes and marks of true iustifying faith How a man may know whether he hath the true faith The signes and markes of faith are two-fold Two-fold The first are inward The second outward There are inward signes of faith whereby a man may know and find in himselfe that he hath faith and there are also outward signes whereby not onely he himselfe may be assured but others also may vnderstand and perceiue that he hath faith First of the inward signes The inward signes of true iustifying faith are diuerse 1 Inward signes as The first is the witnesse of the Spirit euen the Spirit of God Of which St Iohn sayth a 1. Job 5. 10. he that beleeueth on 1 The witnesse of the Spirit the Sonne of God hath the witnesse in himselfe Now the Spirit of God is a true and infallible witnesse a witnesse that cannot deceiue the same Spirit beareth witnesse with our spirit that we are the sonnes of God Some may here demand How may I be assured that Quest it is the good Spirit of God which certifies me that I am the child of God and haue faith or that it is not a fancie or bare coniecture of mine owne or that it is not some delusion How shall I be able to discerne betweene Answ these I answere the Spirit of God the true witnesse doth certifie our spirit and assure our conscience that we haue indeed true iustifying faith that we are the adopted sonnes of God and shall certainly be saued specially by these two things First the Spirit of God perswades our conscience inwardly that we haue faith vpon good ground and sound reason taken not from our owne works or worthinesse but from the goodnesse and bountifulnesse of God towards vs from the mercie of God and grace in Christ and so neither the flesh nor the Deuill doth perswade Secondly the Spirit of God perswades vs of the certaintie of faith by the effects which it worketh in vs. As namely the purifying of the heart purging out sinne so that no sinne hath rule and dominion in the heart likewise stirring vp in our hearts a loue of God a hatred of sinne an earnest desire to pray vnto God and an endeuour to please God also an inward spirituall ioy and peace of conscience c. All which are true effects and manifest fruits of the Spirit and cannot come eyther from the flesh or the Deuill and therefore the testimony of the Spirit is a true and sure witnesse to assure vs that we haue the true faith and he that beleeueth on the son of God hath this witnesse in himselfe The second is an inward feeling of spirituall grace 2 A feeling of grace a feeling of faith in a mans selfe When a man is perswaded of the truth of the Gospell and all the promises contained therein and in particular is perswaded for himselfe that his sinnes of the mercie of God and through the merites of Christ are pardoned and he receiued into fauour with God the inward feeling and perceiuing of this in the b Menti nosirae fides nostra conspicua est heart is a signe of faith This was in Dauid after that he had confessed his sinnes vnto God as he witnesseth saying c Psal 32. 5. I acknowledge my sinne vnto thee and mine iniquitie haue I not hid I said I will confesse my transgressions vnto the Lord and thou forgauest the iniquitie of my sinne The third is a godly desire and a holy resolued purpose to walke in obedience to Gods commandements 3 A godly desire and purpose to obey Gods commandements to please God and to doe his will This was also in David for he saith d Psal 119. 6. 4 I haue respect vnto all thy Commandements The fourth is deuout prayer calling vpon the name of the Lord with confidence that God will heare our prayers and grant our requests For faith if it be in the 4 Deuout prayer heart indeed will set the heart a-working to thinke on God to pray vnto God and to call vpon his name For this cause the Spirit of God is called the spirit of grace and supplications the Lord by the Prophet Zacharie sayth e Zach. 12. 10. I will poure vpon the house of Dauid and vpon the inhabitants of Ierusalem the spirit of grace and of supplications And it is called the spirit of grace and supplications because it is of the gracious working of Gods holy spirit that sinners are brought to repentaÌ„ce of their sins that they mourne sorrow for their sins and that they seeke vnto the Lord and call vnto him for grace and mercy This is the same Spirit which f Rom. 8 26. helpeth our infirmities as S. Paul speakes For we know not what we should pray for as we ought but the Spirit
not afflictions we are not the 4 Without afflictions we are no sonnes of God true sonnes of God so saith the Apostle m Heb. 12. 8. But if ye be without chastisement wherof all are partakers then are ye bastards and not sonnes Thus afflictions are necessarie The Third motiue to perswade vs to suffer afflictions patiently I take from the benefit of afflictions what 3 The benefit of afflictions For afflications are is there benefit of afflictions doe afflictions profit a man and is there any good in afflictions yea afflictions as they are necessarie so are they also good and profitable and that diuers waies First afflictions serue greatly for the humbling of a sinner afflictions cause a sinner to search into his owne 1 A meanes to humble vs. heart to finde out his owne waies they make a man know himselfe know his owne waies they make a man know himselfe know his owne sinnes and misery and to see in what danger his soule stands by reason of his sinfull life and so at last through afflictions he is humbled before God A sinner going on in his sinnes is presumptuous high minded stubborne and rebellious against God Like Ephraim who before the Lord chastised him was as a n Ier. 31. 18. Bullock vnaccustomed to the yoke But chastisements and afflictions doe bring downe a sinner bring his necke vnder the yoke and humble him before the Lord as Israel being in great affliction and miserie is humbled and lamenteth thus o Lam. 3. 19. 20. Remembring mine affliction my misery the wormewood and the gall my soule hath them still in remembrance and is humbled in me Manassâ—h king of Iudah a great sinner neuer truly humbled himselfe til the Lord laid great affliction vpon him p 2 Chr. 33. 12. and when he was in affliction he besought the Lord his God and humbled himselfe greatly before the God of his fathers Secondly afflictions are a meanes to stirre vp many 2 A meanes to stirre vp the graces of God in vs. graces of God in vs and to set them a working as faith hope charity humilitie patience c. as S. Paul saith Tribulation worketh patience and patience experience and experience hope and hope maketh not ashamed Frank incense q Rom. 5 3. 4. 5. being cast into the fire maketh a more excellent perfume and spices being beaten smell much sweeter so a Christian being cast into the fire of affliction tried with the fiery triall maketh a more sweet perfume in the nosthrills of almighty God and being beaten with tribulations smells farre sweeter by the graces which now appeare in him for now are manifested his faith hope charity humility patience c. and now he sends vp the sweete incense of praier Thirdly afflictions are an effectuall meanes to bring 3 A meanes to bring vs neerer vnto God vs neerer vnto God By our sinnes we goe astray from God and wander too and fro in our owne waies and the further that we goe on in our sinnes and the longer that wee continue therein the further off are we from God now afflictions are a meanes to cause vs to turne from our euill way and to returne vnto God r Hâ—s 5. 15. In their affliction they will seeke me early saith the Lord of the people of Israel Dauid saith of himselfe Å¿ Psal 119. 67. before I was afflicted I went astray but now haue I kept thy word and againe he saith t Vâ—â—s 71. it is good for me that I haue beene afflicted that I might learne thy statutes of the Israelites its said u Psal 78. 34 when he stew them then they sought him and they returned and inquiredearly after God Fourthly afflictions are a signe of Gods loue and fauour 4 A signe of Gods loue vnto vs so saith the Apostle x Hâ—b 12. 67. Whom the Lord loueth he chasteneth and scourgeth euery sonne whom he receiueth if ye endure chastening God dealeth with you as with sonnes for what sonne is he whom the Father chasteneth not yea Christ Iesus the sonne of God though he was y Sine peccatâ— non tamen sine flagello without sinne yet was he not without the scourge of affliction Beniamin was best beloued of Ioseph and the z Gen. 44 12. cup was found in his sack Whom God loueth aboue many others vpon them will he lay afflictions but all for their good because he loueth them Now considering that the Scripture requireth patient Vse 1 suffering seeing wee haue so many faithfull witnesses Patiently to endure afflictions who haue testified their faith by their sufferings and seeing the necessity and benefit of suffering is so great from hence we are to learne willingly to submit our selues vnto God who afflicteth vs cheerfully to put vnder our shoulders to vnder goe the yoke of Christ and patiently to carry his crosse A Christian hauing embraced the Gospell of Christ hauing apprehended Christ by faith and taken vpon him the name and profession of Christ must not thinke to passe to heauen with ease he must looke for some afflictions inward or outward lesse or more a Luk. 9. 23. If any man will come after me saith Christ Let him deny himselfe and take vp his crosse daily and follow me Afflictions and tribulations are the lot and portion of the righteous wherefore our Sauiour saith b Ioh. 16. 33. in the world ye shall haue tribulation And it is a marke of wicked and vngodly men to be without tribulations and afflictions c Psal 73. 5. they are not in trouble as other men saith the Psalmist neither are they plagued like other men But they are as oxen fatted for the day of slaughter for as oxen appointed for the slaughter feede in greene pastures and are fatted in the stalls whereas the oxe that treadeth out the corne feedeth more hardly is vsed to the yoke so the wicked and vngodly for the most part take their pleasures liue at ease spend their daies in prosperity and wordly delights but they are set in d Ver. 18. 19. slippery places God casteth them downe into destruction and they are brought into desolation as in a moment But the righteous though they haue tribulation and endure affliction in this life yet there end shall be peace and quietnesse e Isa 57. 2. He shall enter into peace they shall rest in their beds as saith the Prophet Esay and after this life f Reu. 21. 4. There shall be no more death neither sorrow nor crying neither shall there be any more paine Further seing that so great patience is required in suffering Vse 2 and that afflictions are so necessarie and profitable Against impatience by for euery Christian the consideration hereof serues to reproue all impatience about suffering afflictions and men may offend diuerse waies through impatience as First by murmuring against God when God sends 1 Murmuring against God afflictions vpon
first in the act of repentance as in godly sorrow for sinne in the humble confession of sinne and in earnest praier to God for the pardon of sinne For these shew that there is now already faith in the heart which produceth such good effects The subiect matter then of this Treatise following is Repentance a way wherein we must walke or else wee shall neuer enter in at the gate of the Celestiall Paradice a thing so necessary without which we can neither haue remission of our sinnes nor saluation of our soules without which we can neither haue true comfort to our soules in this life nor felicity in the life to come For which cause it is that S. Peter giueth this exhortation to the Iewes which crucified Christ c Acts 3. 19. Repent yee therefore and be conuerted that your sinnes may bee blotted out when the times of refreshing shall come from the presence of the Lord. In the handling of Repentance I will shew First what Repentance is Secondly the parts of Repentance The partition of this Treatise Thidly the manner how a Sinner may truly repent and what things are necessarily required to true and sound Repentance Fourthly the time of Repentance when a sinner is necessarily bound to repent Fiftly the impediments which hinder sinners from Repentance Sixtly I will vse motiues and perswasions to bring sinners to repentance And of these in their order as I haue propounded them And first it shall bee expedient to shew what Repentance is CHAP. II. Shewing what Repentance is REpentance is a gift of God whereby a sinner 1 What Repentance is through the feare of God is changed in his minde and turned from sinne vnto God First I say that Repentance is a gift of God 1 A gift of God for so the Scripture makes it For in the Acts of the Apostles it is sayd a Acts 11. 18. God hath also to the Gentiles granted Repentance vnto life And to Timothy S. Paul saith b 2 Tim. 2. 25. If God peraduenture will giue them repentance to the acknowledging of the truth Heere by Gods granting and giuing repentance it is apparent that Repentance is the gift of God Next in the definition of Repentance there is mentioned 2 The feare of God In the first conuersion of a sinner diuers things concur the feare of God moouing the sinner to repent In the act of Repentance euen in the first conuersion of a sinner there are diuerse things concurre First there is the gracious working of God who by his holy Spirit doth soften the heart of a sinner and giueth him grace to conuert and to turne from sinne vnto 1 Gods holy Spirit by which God giueth the sinner grace to repent God Secondly there is the working of that feare which is called the seruile feare whereby a sinner is mooued and stirred is vexed and disquieted in himselfe for feare of punishment and is euen terrefied and affrighted with the hideous sight of his abominable sinnes and the terrour 2 Seruile feare of Gods iudgement for sinne when he seeth Hell gaping to deuoure him which horrible feare though in the wicked and reprobate it be a torment and able to bring them to desparation as it was in Cain and Iudas yet in the children of God this legall terror and affrighting of sinners with the feare of punishment may bee a preparation to receiue grace when as they are truely humbled for their sinnes vnder the sence and feeling of Gods anger and displeasure against sinne Thirdly the working of Faith whereby the sinner 3 Faith beginnes to looke vnto Christ and beleeues the remission of his sinnes at the least beleeues that his sinnes are pardonable Fourthly the working of hope whereby the sinner 4 Hope receiues hope of the remission of his sinne hoping that through the mercy of God and merits of Christ his sinnes shall be forgiuen Fiftly the working of that feare which is called the 5 Filiall feare filiall or childe-like feare wherby the sinner is now displeased with himselfe in regard of this that hee hath offended God who hath beene so good and gracious a God vnto him to spare him so long giuing him so long time and space of repentence and offering him mercy in Christ Iesus and now he beginnes to feare God not so much for feare of punishment as out of reuerence awe and loue of God who hath so loued him as not onely to forbeare him in the time of his ignorance wickednesse when he deserued rather to haue been cut off and cast from the presence of the Lord into vtter darknesse but hath sent his onely Sonne Iesus Christ to be his Sauiour and Redeemer to shed his bloud to saue his sinfull soule in gratefull remembrance heereof he is resolued now hence forward to deny himselfe to renounce the world to forsake his former sinfull course of life and to turne himselfe vnto the Lord to serue him in holines and righteousnesse all the dayes of his life and this because he feares God Thirdly in Repentance I say that a sinner is changed 3 Change of minde in his minde There are two words vsed in the new Testament which signifie c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poenitentia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—sipisâ—entia Bâ—rn in Matth. 3. 2. Repentance The former signifieth such a Repentance whereby the sinner is grieued and very sory for the euill which he hath done and no more And this may be in the wicked and reprobate for of Iudas it is sayd d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 27. 3. hee repented himselfe that is hee was sorry and grieued he was vexed and disquited within himselfe that hee had done so wicked a deede as to betray his Master he could haue wisht it vndone but thiâ— was all The other word vsed for Repentance properly signifieth a change of the minde and it is such a Repentance whereby a sinner is not onely sorry and grieued for the euill which he hath done but is so sorry for what is past as that hee is more wise euer after to auoyd sinne and so sorry for the wickednesse committed that he redresseth his wayes and amendeth his life This word is vsed by S. Peter in his Sermon to the Iewes after that they had crucified Christ for exhorting them to repentance he saith e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 3. 19. Repent yee therefore and be conuerted This repentance is proper to the children of God Lastly in Repentance there is a turning from sinne 4 Turning from sinne to God and a turning vnto God But of this more in the next place Now whereas Repentance is as hath beene prooued Vse the gift of God the consideration heereof serues Against those who think that they can repent when they pleaso to reprooue the great security of many concerning their conuersion and turning vnto God many thinke its an easie thing to leaue sinne they hold that repentance
ibid. 7. Contempt of Gods Word ib. 8. Theft murder adulterie c. ibid. Vse Before wee pray to see that our hearts bee purged from our sinnes by Repentance ibid. 2. To whom wee ought to pray cha 4. Therin three things 1. To God pag. 289. 2. To God alone and to none other p. 290. 3. Reasons whâ—refore wee are to pray vnto God and to none other For 1. God commandeth so ibid. 2. God promiseth to heare vs. ibid. 3. God is able and willing to heare vs. p. 291. Vse Against those which make prayers to Saints where Reasons not to pray to Saints For 1. It is not commanded ibid. 2. Wee haue no promise of helpe from anie Saint p. 292. 3. The Saints doe not know our particular wants ibid. 4. To pray to Saints is to beleeue in them to put trust and confidence in them ibid. 3. For whom we are to pray chap. 5. And they are of two sorts 1. For our selues two-fold 1. Generally p. 295. 2. Particularly ibid. 2. For others Of two sorts 1. For the liuing twofold 1. Generally for all ibid. 2. In particular for diuerse sorts of people as 1. For Kings and all that are in authority because 1. Gods Word commandeth so p. 297. 2. By the King and good rulers wee receiue much good ibid. 2. For the City and place of our dwelling p. 297. 3. For the Church of God ibid. 4. For all that are afflicted p. 298. 5. For our enemies ibid. Vse 1. To pray for the Kings Maiesty with a free heart and willing minde ibid. Vse 2. Against those that will not pray for their enemies p. 299. 2. Not for the dead chap. 6. And therin three things 1. How the present Romish Church holdeth maintaineth prayer for the dead p. 300. 2. In what sence the ancient Fathers haue mentioned and sometimes vsed prayer for the dead p. 301. 3. Reasons wherfore we are not to pray for the dead as the Papists do at this day 1. The Scripture acknowledgeth but two places after this life p. 302. 2. All the faithfull true beleeuers are cleansed from their sinnes in this life p. 303. 3. The Canonicall Scripture doth not mention prayer for the dead ibid. 4. Prayer for the dead though it bee ancient yet is it neither Apostolical nor yet vsed by the most ancient Orthodoxall Fathers of the Church as it is by the Romists as this day pag. 304. Vse 1. Against praying for mercy to the soules of our friends departed ibid. Vse 2. To praise God for the departure of our Christian friends is no superstition p. 305. 4. The subiect matter of prayee chap. 7. two fold 1. Things for which we are to pray two-fold 1. In generall for lawfull things For wee may pray amisse two wayes 1. Asking vnlawfull things pag. 306. 2. Asking lawfull things vnlawfully and that two wayes 1. Not asking according to the will of God p. 307. 2. Asking good things to an euill end ibid. 2. In particular two-fold 1. Supplications against euils two-fold 1. Against the euill of sinne p. 308. 2. Against the euill of punishment three-fold 1. To turne away euils ibid. 2. To remooue euils ibid. 3. To mitigate and asswage euils ibid. 2. Prayers for obtaining of good things Where Rules in praying for temporall and spirituall things Two 1. Spirituall things are to bee prayed for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simply temporall things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with condition pag. 309. 2. In asking temporall things we must bee content with things necessary not crauing superfluity but in spirituall things wee are not limited ibid. Vse 1. To discerne what manner of praiers we make pag. 310. 2. To consider whether the things that wee pray for be lawfull ibid. 3. To put difference betwene temporal blessings and spirituall graces ibid. 2. Things for which we are to praise God Where of Thankesgiuing to God for his Benefits Chap. 8. Therein two things 1. How many waies wee may praise God three 1. With the heart p. 311. 2. With the tongue ibid. 3. By our deedes and works two-fold 1. Edifying others and prouoking them to doe good by our good example p. 312. 2. Our godly life is a means to conuert the wicked being conuerted to glorifie God ibid. 2. Reasons to perswade to thankefulnes foure 1. The Scripture exhorteth to it p. 312. 2. Good men haue practised it p. 313. 3. The very creatures in their kinde and manner doe praise God ibid. 4. It is profitable for 1. To praise God for blessings receiued is a meanes to preserue and blesse them vnto vs. p. 314. 2. To praise God for former blessings is a meanes to procure more blessings ibid. Vse Against those who are vnthankefull to God for benefits receiued pag. 314. 5. The time of prayer cha 9 considered two wayes 1. In regard of the present day p. 317. 2. In regard of our present neede p. 318. Vse Against those which omit prayer and are negligent in calling vpon the name of the Lord. p. 320. 6. The place of praier ch 10. two-fold 1. In a certaine set place two-fold 1. Publique pag. 321. Vse 1. 1. To frequent the house of God p. 324. Reasons thereunto 1. Scripture p. 325. 2. Custome of the Church of God ibid. 3. Good men haue had great loue to the house of God ibid. 4. It is meet on the Lords day to bee in the Lords house pag. 326. 2. To come into the house of God with reuerence and humilitie ibid. Vse 2. To reprooue 1. Those which are negligent in comming to the Church pag. 327. 2. Those which prophane the house of God by any disorder ibid. 3. Those who will not willingly contribute to the Church p. 328. 2. Priuate chap. 11. two-fold 1. In the house Therein 2 things 1. To whoÌ„ the performance of houshold prayer belongeth and that is to the Master of the house 1. In regard of order p. 329. 2. Parents Masters are so charged p. 330. 2. Reasons to perswade to houshold prayer two 1. Good men haue vsed it p. 331. 2. It s necessary For 1. Without praying to God wee can looke for no blessing vpon our labours ibid. 2. Families that call not vpon the name of the Lord are heathenish and subiect to Gods wrath p. 332. Vse Against those that neglect houshold prayer p. 332. 2. In a secret place pag. 333. Vse Against those that pray not in secret though they sinne in secret pag. 334. 2. More generally in any place Chap. 12. Considered two wayes 1. In regard of the present occasion pag 335. 2. In regard of the present necessity hindering from the publique place of prayer pag. 336. Vse Consolation to those who vpon iust occasion and meere necessity are hindered from comming to the publique place of Gods worship pag. 337. 7. The manner how we may pray aright chap. 13. Nine things required thereunto 1. Preparation standing in two things 1. A withdrawing of the minde from the world p. 338. 2.
it but cannot ouercome it Wherefore to finde in our selues a resisting of such distrustfull doubtings is a signe of Faith as appeareth in that saying of S. Peter q 1 Pet. 5. 8. Your aduersary the Deuill as a roaring Lyon walketh about seeking whom he may deuoure whom resist stedfast in the faith By these forenamed signes and markes of Faith wee Vse are to try and examine our selues whether we haue true Examine our selues whether we haue thâ— true faith iustifying faith whether we liue by the faith of the Son of God and whether Christ dwell in our hearts by faith This is the Apostles exhortation r 2 Cor. 13. 5. Examine your selues whether yee be in the faith prooue your owne selues know ye not your owne selues how that Iesus Christ is in you except you be reprobates Now then let vs euery one make a search into our hearts and try whether wee finde the good Spirit of God perswading vs indeede that wee are the children of God and that wee haue faith whether we haue a feeling of spirituall grace whether the Spirit of God hath wrought in vs a loue of God a hatred of sinne a resolued purpose to amend our liues whether we finde in our selues the spirit of grace and of supplications and whether we can truely finde that inward conflict betweene the flesh and the spirit If these things be in vs happy are we But if vpon examination had these things be wanting in any such men may speake of faith but as yet they haue it not they are farre short of true sauing faith and so come short of saluation Let the search be made a little more inwardly A man may know whether hee hath faith by the inward feeling of grace if faith be in the heart the Spirit of God will set it a working it will not lie asleep but it will stirre vp other graces of God in vs it will make vs to loue God and hate sinne more then euer we did before It will moue vs to pray and call vpon the name of the Lord. Wherefore if any one doe not feele in himselfe a gracious working of the good Spirit if he finde not in himselfe a farre greater loue of God and loathing of sinne if hee haue not a more holy purpose to obey God to do his will if he doe not nor cannot pray if in his trouble and affliction outward and inward hee doe not seeke vnto God if he doe not with the childe run to his Heauenly Father and cry Abba Father it 's an euident signe that as yet Christ doth not dwell in his heart by faith that as yet he liues not by the faith of the Sonne of God Let vs search yet a little further the vnregenerate man continues in sinne liues in the manifest transgression of the Commandements of God yet presumes hee hath faith I hope saith hee I haue a good faith but how is it ô man if thou hast true faith that thou still liuest in sinne certaine it is if faith were in thy heart it would cause a reformation of life or at least a holy purpose of amendment of life And so in time and by degrees thy heart would be renewed and thy life reformed Indeede I know I ought to reforme my wayes and amend my life and I would faine amend but it is the flesh that drawes mee to euill But I demand of thee ô man that complainest of the flesh where is the inward conflict betweene the flesh and the spirit and where is thy striuing against thy corruptions what doe euill thoughts arise in thy heart and thou makest no resistance doth thy heart swell with pride doe filthy lusts arise in thy heart doth thy heart abound with couetous desire and ouerflow with the gall of bitternesse anger hatred enuy malice and desire of reuenge and doest thou not striue against these corruptions but giuest way vnto them entertaining them and embracing them certainely heere is no good signe of grace nor of true faith For where true faith is there will be a resisting of sinne and a striuing against corruptions Wherefore if we would haue a good testimony in our selues of the assurance of true faith then wee must bee carefull to resist sinne and to striue against our corruptions and although the combate will be great to master our sinnes and to get dominion ouer our corruptions yet by little and little we shall ouercome and in the end get the victory According to that faying of S. Iohn Å¿ 1 Ioh. 5. 4. This is the victory that ouercommeth the world euen our faith CHAP. XVIII Of the outward signes of true iustifying Faith and first of Patience in suffering afflictions FAith as it may be discerned by inward so also by 2 Outward signes outward signes And the outward signes of true iustifying faith are these The first is Patience in suffering of which 1 Patience S. Paul speakes thus to the Philippians a Phil. 1 29. For vnto you it is giuen in the behalfe of Christ not only to beleeue on him but also to suffer for his sake As if he should haue sayd now since that you beleeue there arise troubles and persecutions aduersaries rise vp against you and trouble you but bee not yee afraid of these things bee not terrified therewith for seeing God hath giuen you grace to beleeue in his Sonne Iesus Christ you must be content also to suffer for his sake and the same God that gaue you faith to beleeue in Christ will also giue you patience to suffer for Christs sake and this shall be a testimony and witnesse to all men of the truth of your faith in Christ if you haue patience to suffer for Christ's sake So then to b Pati pro Chrisâ—â— manifâ—stâ—ssimum est argumentum fides in Christum Zanch. in Philip. Two-fold suffer for Christ's sake is a manifest testimonie and good signe of faith in Christ For no man can truly suffer for Christ except it be first giuen him to beleeue in Christ Of patience in suffering I will entreate First generally of suffering all manner of afflictions inward and outward as they come from God Secondly particularly of suffering iniuries wrongs from men First of suffering afflictions in generall and therein 1 In suffering afflictions And therein two things I will shew First wherein the sufferings of a Christian consist and what things are required thereunto that his sufferings may be acceptable and well pleasing vnto God Secondly I will vse motiues to perswade vnto patient suffering For the first That the sufferings of a Christian may 1 How our sufferings may please God Three things required thereunto please God three things are required thereunto The first is to suffer for the name of Christ The second is to suffer for any righteous cause The third is to suffer patiently Touching the first Euery suffering is not commendable before men much lesse acceptable before God but that
9. 10. Paul perceiuing that he had Faith to be healed sayd with a loud voyce Stand vpright on thy feet Fiftly the vertue and power of doing miracles and working wonders of which is that saying of S. Paul to the Corinthians h 1 Cor. 13 2. though I haue all Faith so that I could remooue mountaines Faith to remooue mountaines is a miraculous and wonderfull Faith Sixtly the bare knowledge of God and his Word with a generail assent to the Word of God that it is true and no more So vsed by S. Iâ—mes i Iam. 2. 19. Thou beleeuest that there is one God thou doest well the Deuils also beleeue and tremble Seuenthly a beleefe in God with an assent vnto his word and promise and that with ioy for a time So it is taken in the Parable of the seede k Luke 8. 13. They on the rocke or stones are they which when â—hey heare receiue the Word with ioy and those haue no root which for a while beleeue and in time of temptation fall away Lastly a perswasion of the mercy of God through Christ with a particular application of the promises of God made vnto vs in his Word So vsed by S. Paul to the Galatians l Gal. 2. 16. Knowing that a man is not iustified by the workes of the Law but by the faith of Iesus Christ euen wee haue beleeued in Iesus Christ that we might be iustified by the Faith of Christ not by the works of the Law And in this last signification is Faith to be vnderstood in this Treatise following For I entreat of that Faith by which a sinner is iustified from his sins may be saued and come to life euerlasting These diuerse significations of Faith are necessary to be knowne for the vnderstanding of the sence and meaning of those places in holy Scripture which mention Faith that we doe not mis-interpret the Scriptures nor alter the sence of the place by mistaking the signification of Faith CHAP. V. Of the diuerse sorts and kindes of Faith shewing also which is the true Faith HAuing shewed the diuerse significations of Faith In the second place I am to shew the 2 The diuerse sorts and kinds of Faith diuerse sorts and kindes of Faith and which is the true Faith First Faith in regard of the circumstance of time is 1 In regard of the time Two-fold two-fold The one is the Faith of the Fathers that liued before Christ The other the faith of vs who liue since Christ was made manifest in the flesh And although it bee true that in regard of the verity and truth of Faith 1 Of the Fathers before Christ the Faith of the Fathers that liued before Christ and the faith of vs who liue in the time of the Gospell bee one 2 Of vs who liue after Christs comming in the flesh and the same yet it is distinguished in regard of the times for they liued before the incarnation of Christ we after the manifestation of Christ in the flesh They beleeued in Christ that was to come we in Christ who is already come They saw the promises a Heb. 11. 13. a farre off and were perswaded of them and embraced them as Christ our Sauiour saith of Abraham b Ioh. 1. 56. Your father Abraham reioyced to see my day and hee saw it and was glad But wee blessed bee God haue the accomplishment of Christs comming The same faith as c Tho. Aquin. 12 â— q. 103. ar 4. one saith is signified in diuers words and in a diuerse manner of speaking of vs and them for they say Behold a virgine shall conceiue and beare a sonne which is spoken of the future time but we expresse the same faith in Christ by words of the time 2 In regard of the effect Two-fold past A virgine hath conceiued and hath borne a sonne Secondly Faith in regard of the effect the operation and working of it is two-fold for faith is either fruitfull in workes or vnfruitfull when it is fruitfull in good 1 Fruitfull workes working by loue then it is also a liuing faith otherwise it is but a dead faith Which difference Saint 2. Vnfruitfull Iames maketh d Jem 2. 17. Faith if it hath not workes is dead being alone Againe hee saith e Verse 26. as the body without the spirit is dead so faith without workes is dead also And this fruitlesse faith is but an vnprofitable faith as the same Apostle witnesseth saying f Verse 14. What doth it profit my brethren though a man say hee hath faith and haue not workes can faith saue him Nay surely that faith is but a vaine faith a false and fained faith but true faith is g 1 Tim. 1. 5. vnfained and that faith is commended by S. Paul h Gal. 5 6. which worketh by loue Thirdly Faith in regard of the quantity is two-fold 3 In regard of the quantity Two fold for there is a little faith and a great faith a weake faith and a strong faith When the Disciples were afraid in the ship by reason of the tempest and cryed vnto Christ saying Lord saue vs we perish he saith vnto them i Matth. 8. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why 1 Little Faith are yee fearefull ô yee of little faith in the same chapter commending the faith of the Centurion he saith k Verse 10. I haue not found so great faith no not in Israel Heere is mention both of a little faith and also of a great faith There is also a weake faith and a strong faith Some haue but a weake faith and yet their weake faith may be a true faith As in the father of the childe that was possessed who cryed out with teares l Mar. 9. 24. Lord I beleeue help thou mine vnbeleefe Lord I beleeue but my faith is weake Lord strengthen my faith And as there is a weake faith so 2 Great saith there is also a strong faith such was the faith of Abraham of whom it is said that hee m Rom. 4. 19. â—0 was not weake in faith but was strong in faith And if this strong faith grow to full strength then it is called n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full perswasion and full assurance of Faith in the promises of God As it is sayd of Abraham o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 21. being fully perswaded that what he that is God had promised he was able also to performe Fourthly Faith in regard of the subiect persons in whom it is is foure-fold 4 In regard of the subiect persons Foure-fold For first some doe beleeue that there is a God and doe acknowledge the Word of God and euery thing contained therein to bee true but yet doe not by faith apply the grace and mercy of God promised in the Gospell 1 Historicall faith Parae explic catech Vrs par 2. q. 21. Pola Synt. t. 2. i. 9.
made and accepted righteous in the sight of God but such workes as may seeme to haue an outward righteousnesse in them Secondly by the righteous man turning away from his righteousnesse is not meant such a righteous man as is in deede and in truth iust and righteous but such a one as is iust and righteous in his owne opinion thinking himselfe iust and righteous and seeming to others to be righteous Euen such a righteous man as Christ speakes of Å¿ Mat. 9. 13. I came not to call the righteous but sinners to repentance Wherefore if any such fall away it is euident that their righteousnesse was no true righteousnesse for he that is truly righteous is t Psal 1. 3. like a tree planted by the riuers of water that bringeth forth his fruit in his season his leafe also shall not wither The righteousnesse of a righteous man shall not vtterly decay the righteous man shall not quite fall away from his true righteousnesse Further an obiection is made from those places of Obiect 2 Scripture which mention a kind of loosing of faith a departing and erring from the faith As when the Apostle saith u 1 Tim 1. 19. holding faith and a good conscience which some hauing put away concerning faith haue made shipwrack And againe when he saith x 1 Tim 4. 1. In the latter times some shall depart from the faith And againe y 1 Tim 6. 10. the loue of money is the roote of all euill which while some haue coueted after they haue erred from the faith Now if a man may make shipwracke of his faith if he may depart and erre from the faith then it seemes that a man hauing faith may loose it and fall away I answere that by faith in those places mentioned Answ is not meant the true iustifiing faith by which a sinner is iustified and saued but faith there signifieth the sound doctrine of the Gospell which some had receiued professed and delighted in for a time but in time of tribulation and tentation when any trouble came vpon them or when the couetousnesse of money and filthy lucre tempted them and when the loue of the world ouercame them because they did not z 1 Tim 1. 19. hold faith and a good conscience and because they did not a 1 Tim. 3. 9. hold the misterie of the faith in a pure conscience but put a way a good conscience no marueile though their temporarie faith failed no merueile though they erred from the truth and so made shipwracke of faith For as one saith well b Vt salua fides ad portum vsâ— perueniat nauigationis nustrae cursus bona conscientia râ—gendus est Calu in 1 Tim. 1. 19. to the end that we may bring the ship of faith safe to the hauen the course of our sailing must be guided by a good conscience And sure it is that who soeuer hath receiued the true and sound doctrine of the Gospell of Christ whereby true faith is begotten in the heart and to that sound and wholesome doctrine ioynes a good conscience both before God and towards men he can neuer make shipwrack of his faith So then we may conclude that if any fall away from the faith they neuer had true iustifiing faith at the most and best their faith was but a temporarie faith they beleeued for a while and in time of temtation fell away Now seeing that the faith of Gods elect cannot vtterly Vse 1 faile nor altogether be lost this is profitable for instruction To make our calling election sure it teacheth vs to labour to make our calling and election sure To labour to be sure of this that we are in the blessed number of Gods elect and that we are effectually called of God which we may know by the works of sanctification and by the fruits of the Spirit this is that whereunto S. Peter exhorteth saying c 2 pet 1. 10. Wherfore the rather brethren giue diligence to make your calling and election sure for if ye doe these things you shall neuer fall Here is a promise you shall neuer fall a promise that the faith of the elect shall neuer vtterly faile and therefore the Apostle exhorteth to make our calling and election sure let vs make sure that we be elected and called of God and then it 's sure we shall neuer fall But how shall we know whether we be elected and called the Apostle answereth If ye doe these things ye shall neuer fall what things what must we do that we may be assured of our election and calling and that we shall neuer fall the Apostle tels vs what things d vers 5. 6. 7. And besides this giuing all diligence adde to your faith vertue to vertue knowledge and to knowledge temperance and to temperance patience and to patience godlinesse and to godlinesse brotherly kindnesse and to brotherly kindnesse Charity So that here a christian is to try and examine himselfe whether he be such a one as shall neuer fall away namely by inquiring whether he hath faith and vertue and knowledge and temperance and patience and godlinesse and brotherly kindnesse and charity For saith the Apostle e ver 8. If these things be in you and abound they make you that ye shalâ— neither be barren nor vnfruitfull in the knowledge of our Lord Iesus Christ And againe f ver 10. If ye do these things ye shall neuer fall but if a man after tryall and examination had of himselfe cannot finde these things in himselfe but findes a want of faith of vertue and honest conuersation a want of the true knowledge of God a want of temperance and sobriety if he finde in himselfe a want of patience to endure affliction and to suffer wrong if he finde a want of godlinesse of brotherly kindnesse and charity certainly such a one is in miserable state concerning his soule how soeuer he be in regard of his outward state in the world for if they that doe these things shall neuer fall then they that want these things shall fall and their fall shall be great A man that is to purchase land or to take but a lease of a house or ground how carefull will he be to make all sure for if his writings be not good and sufficient he knowes that all his mony which he hath layd out is lost gone and hee 's ouerthrowne Thus wise are men in their generation ô that we could be as wise for the saluation of our soules to make all sure A man that hath land inheritance hath some good euidence to shew for the same so we should labour to attaine to this assurance of saluation that we can be able to shew some good euidence for our inheritance in heauen lest hauing nothing to shew we loose our inheritance Secondly seeing that the faith of Gods elect cannot Vse 2 vtterly faile and that they who haue true iustifiing faith Consolation to the
it hath beene for swearing and lying and slandering for railing and reuiling and filthy speaking are thy hands the same for hurting thy neighbour or any thing that is his are they as heauy vpon thy poore neighbour as they haue beene through violence oppression vnmercifulnesse or by any manner of vnâ—ust and vnconscionable dealing and perceiuest thou no change is there no reformation nor amendment of life is thy heart as corrupt as before thy eye as wicked as before thy tongue as diuellish as before and thy hands as cruell and catching as before iudge heereby in what a dangerous state thou remainest as long as thou thus remainest not changed not renewed nor reformed For whosoeuer findes in himselfe no alteration from euill nor reformation of his former euill course nor any good change of life hee is no new creature and if he be not a new creature then he is not in Christ if hee be not in Christ then hath hee no true faith in Christ whosoeuer hath not true faith in Christ cannot be saued So that without reformation there is no saluation By this then the prophane wicked vngodly man may see his danger the common ordinary swearer the prophaner of the Saboth the contemner of Gods Word the disobedient the cruell malicious and vnmercifull man the proud the formcator and adulterer the drunkard the couetous the oppressour the vsurer and extortioner the false accuser the slanderer c these and such like may all see their fearefull and dangerous state none of which as long as they are such can say truely that they are in Christ neither haue they true faith in Christ because they are not new creatures for had they true faith in Christ they would shew some good signe of their faith and this is a plaine and euident signe of faith to bee a new creature to forsake our old conuersation and hence-forward to liue in newnesse of life The consideration whereof ought to bee of force to rowze vp the dull spirits of all such as are yet a sleepe in sinne to awaken them and cause them earnestly to goe about this great and necessary worke of Reformation of life knowing this that our new-reformed life giues euident testimony of our faith in Christ CHAP. XXI Of workes of Mercy WOrkes of mercy are the third outward 3 Workes of Mercy signe and marke of true iustifying faith By workes of mercy and deedes of charity I vnderstand such workes as come a 1 Tim. 1. 5. out of a pure heart and of a good conscience and of faith vnfained as saith S. Paul For the faith whereof I entreat is that which as S. Paul saith b Gal. 5 6. worketh by loue And not that vaine and vnprofitable faith which S. Iames calls a c Iam. 2. 17. dead faith And that works of mercy and deedes of charity proceeding from a heart purified by faith and from such a one as is iustified by faith in Christ are good outward signes and euident testimonies of true iustifying faith the Scripture witnesseth S. Paul to Titus saith d Tit. 3. 17. These things I will that thou affirme constantly that they which haue beleeued in God might bee carefull to maintaine good workes S. Iames demands of vaine men which boast of faith without workes e Jâ—m 2. 14 15 16 17. What doth it profit my brethren though a man say he hath faith and haue not workes can faith faith saue him if a brother or sister be naked and destitute of daily food and one of you say unto them depart in peace be thou warmed and filled notwithstanding yee giue them not those things which are needfull to the body what doth it profit euen so faith if it hath not workes is dead being alone If a man see a poore Christian naked and cold and hungry and say vnto him alas poore soule get thee to the fire and warme thee but doth not bring him to the fire if hee say get thee clothing to couer thee but giues him no garment if he say get thee meat and fill thy belly but giues him no meat these faire words profit the poore creature nothing at all these pitifull words doe neither warme him nor feede him nor cloath him Now if such a man say hee hath faith he is much deceiued his faith is a vaine and vnprofitable faith for hee sheweth no good signe of his faith by his workes Mary that deuout woman after that she had heard Christ preach and vpon hearing beleeued the Gospell and had true faith in the Sonne of God brought the f Matt. 26. 7. box of very precious oyntment and powred it on the head of Iesus as hee sate at meat And Christ testifieth of her saying g Vers 10. shee hath wrought a good worke vpon mee Zacheus after that the Lord had graciously looked vpon him after that he was conuerted and beleeued begiones to doe good workes to deale his goods to the poore h Luk. 19. 8. Behold Lord the halfe of my goods I giue to the poore before this we heare nothing of Zacheus giuing to the poore or if hee gaue any thing it was little auaileable to him he remaining in impenitency and vnbeleefe but being conuerted and beleeuing Christ now wee heare of his good workes now hee bestoweth almes now he giues to the poore yea now hee deales his goods liberally to the poore Halfe his goods he giues to the poore good workes are sayd to be i Externa testimonia interâ—ae pâ—tatis outward testimonies of inward piety And good workes though they be not the meritorious k Nâ—n â—aâ—sa regnandi sed via ad regnum Bâ—rn cause of obtaining the Kingdome of Heauen yet they are the way to the Kingdome For as the Apostle saith l Ephes 2. 10. Wee are his workmanship created in Christ Iesus vnto good workes which God hath before ordained that wee should walke in them Good workes are not the procuring nor the deseruing cause of saluation but they are the effects and fruits of true faith m Matt. 12. 33. The tree is knowne by his fruit saith our Sauiour a good tree is knowne to bee a good tree by the good fruit it beareth the good fruit which it beareth giues euident testimony to all men that it is a good tree now good workes are good fruits whereby a good christian giues euident testimony and a demonstratiue signe of his true sauing faith But here I would haue it vnderstood that I limit not workes of mercy deedes of charity only to giuing of The extent of Charity to all duties of mercy both corporall and spirituall almes to feeding the hungry and cloathing the naked c But I extend workes of mercy in the largest sence to all the duties of loue charity to our neighbour to the charitable helping and succouring of any one and euery one that is in any present misery distresse in any neede of helpe
whether corporall or spirituall In regard of corporall and bodily helpe to performe those duties required by our Sauiour n Mat. 25. 35. c Christ himselfe as giuing meate to the hungry drinke to the thirsty taking in the stranger lodging the harbourlesse cloathing the naked visiting the sicke going to them that are in prison also burying the dead lending freely c. and in regard of the soules of men to shew our charity by instructing them that are ignorant admonishing them that walke in an vngodly way in meekenesse to winne them to forgiue offences to comfort them that mourne and to pray one for another c. Furthermore it is to be obserued that these workes of mercy and deedes of charity are to be shewed not onely to our neere neighbours but to them also that are a far off if need require and not only to our friends such as wish vs well and loue vs but euen to our enemies So our Sauiour commands vs o Luk. 6. 35. 36. loue your enemies and be mercifull as your father also is mercifull Now our heauenly Father is mercifull not only to the p Math. 5. 45. good but to the euill not only to the iust but to the vniust and S. Paul chargeth vs thus q Rom. 12. 20. If thine enemie hunger feed him if he thirst giue him drinke this is the extent of our charity But it may be demanded If euery Christian be necessarilie bound to giue testimony of his faith by works Wheâ—her the poorer sort of people be bound to doe workes oâ— mercy of mercy and deedes of charity what then shall become of poore Christians for their are many poore christians which are scaâ—ce able to maintaine themselues yea manie that haue neede sometimes to aske almes and to be relieued by others How then shall such poore ones giue testimonie of their faith by workes of mercie Iâ— must be remembred that workes of mercy are of Answ two sorts corporall and spirituall mercie stands not altogether in giuing an almes and relieuing the bodily wants but mercy and compassion may be shewed to the soules of men in exhorting admonishing comforting of others and in praying one for another c. againe mercies corporall haue their degrees A rich man may giue a greater almes a poore man a lesser yet both acceptable to God if both proceed from a heart purified by faith and be giuen with a cheerefull and willing mind It s necessariâ— then that euery christian poore rich one and oâ—her in some sort and in some degree shew some mercie and charity whereby he may testifie the truth of his faith He that hath much may giue more liberally as the rich men which r Marâ— 12. 41. Cast mony into the treasurie of their superfluity and abundance he that hath not much to giue may giue a pennie and he that is not able to giue a penny may with the poore widdow giue Å¿ verse 42. two mites which make a farthing And if a man be destitute of siluer and gold then he must giue such as he hath a peece of bread if he haue not bread then a cup of drinke yea a t Math. 10. 42. cup of cold water giuen to a poore member of Christ shall not be vnrewarded as Christ himselfe hath promised And the Scripture saith u 2. Cor. 8. 12. If there be first a willing mind it is accepted according to that a man hath not according to that he hath not And yet more if any christian be so poore and destitute for outward things that he is not able to shew any corporall mercy to otherâ— yet euery christian though neuer so poore may must shew spirituall mercy as farre forth as he is able instructing admonishing and comforting others and he must not cease to pray for others who haue extended their charity to him as S. Paul did for Onesciphorus x 2 Tim. 1. 16. 17. 18 the Lord giue mercy vnto the house of Onesiphorus for he oft refreshed me and was not ashamed of my chaine But when he was in Rome he sought me ought very diligently and found me the Lord grant vnto him that he may find mercy of the Lord in that day The consideration of this that workes of mercy in Vse 1 the sence deliuered are outward signes and euident To giue testimonie of our faith by our works of mercie and deedes of charitie testimonies of true iustifiing and sauing faith serues First to teach vs if we haue true faith in deede to giue testimonie of our faith by our workes of mercie and deeds of charitie by feeding the hungrie cloathing the naked lodging strangers visiting the sicke helping the helpelesse comforting the comfortlesse and such like And this is necessarie for as good works are fruits of faith as hath beene formerlie prooued so are they also euident signes and good testimonies of our pure and sound religion So saith S. Iames y Iam. 1. 27. pure religion and vndefiled before God and the Father is this to visit the fatherlesse and the widdowes in their affliction and to keepe himselfe vnspotted of the world Whosoeuer is truly religious his pure and true religion should appeare in this that he is religious not in show of words but in the substance of workes not so much in the tongue as in the hand not so much in talking as in doing Timothie is commanded by S. Paul to z 1 Tim. 6. 17. 18. 19. charge them that are rich in this world that they doe good that they be rich in good workes readie to distribute willing to communicate laying vp in store for themselues a good foundation against the time to come that they may lay hold on eternall life If through the blessing of God men be rich in goods they ought also to be rich in good workes and seeing that God of his goodnesse hath giuen them much goods it ought to be their care to doe much good For this is expected at our hands both from God and men that hauing true faith being truly religious we should abound in loue one towards another and be fruitfull in good workes a Iam. 1. 27. Visiting the fatherlesse and widdowes in their affliction as sayth S. Iames. b Isa 1. 17. Relieuing the oppressed iudging the fatherlesse and pleading for the widdow c Isa 58. 7. dealing our bread to the hungrie bringing the poore that are cast out to our house when we see the naked to couer him and that no man hide himselfe from his owne flesh as saith the Prophet Esay Secondly the consideration of this that workes of Vse 2 mercie are a signe of true faith serues to reproue First coldnesse of charitie There is great need for vs 1 Against coldnesse of charitie to whom the dispensation of the Gospell is committed to open our mouths to crie aloud and to speake against this coldnesse of charitie For we liue in euill dayes
on earth or blessed in Heauen we desire to be blessed with temporall and spirituall blessings and to be patakers of eternall happinesse For thougâ— temporall blessingâ— be common to all to good and bad yet the blessing of God vpon the outward blessings which God bestoweth is giuen onely to them that repent of their sinnes to them that feare the Lord and â—eâ—d a godly life aâ— it is said in the Psalmes n Psâ—l 34. 9. There is no want to them that feare him Againe o Psal 84. 11. No good thing will he with-hold from them that walkâ— vprightly For spirituall blessings mercie pardon and forgiuenes of sinnes these belong to none but to penitent sinners to such as hâ—ue repâ—â—ted oâ— their sinnes and are washed from their wickedâ—â—sse as appeareth in that large promise of meâ— forgâ—uenesse in Esay p Isay 1. 18. Though your sinnâ—s be as carlet they shall as white as snowe though they be red like crimson they shall be as wooll But to whom is this gracious promise made but to penitent sinners Euen to such as haue washed and cleansed their â—eâ—â—ts from wickednesse to such as haue put away the euiâ—l of their doings from before the eyes of the Lord and to suâ—h â—â— haue ceased to doe euill and hâ—ue learned to doe welâ— for to such the Lord saith Comâ— nâ—w and let vs reason tâ—gâ—ther sâ—ith the Lord though your sinnes be as scarlet c. And as for eternâ—ll blessednesse and euerlasting happâ—nâ—sse none can be paâ—takers thereof but penitent sinners The kingdome oâ— heâ—uen is giuen to no wicked and vngodly man onely they which haue repented of their sinnes and are washed from their wickednesse shall enter into the kingdome of heauen As it is said in the Reuelation q Reu. 21. 27. There shall in no wise enter into it any thing that defilâ—th neither whatsoeuer worketh abhomination or maketh a lye but they which are written in the Lambes booke of life Againe it is said r Reu. 22. 14. 15. Blâ—ssed are they that doe his commaundements that they may haue right to the tree of lift and may enter in through the gates into the Cittie For without are dogs and sorcerers and whoremongers and murderers and idolaters and whosoeuer loueth and maketh a lye Wherefore it greatly stands vs in hand to repent of our sinnes to wash and cleanse our hearts from wickednesse to amend our wayes and to walke in obedience to Gods commandements to serue the Lord and to feare him if wee desire either to be happy on earth or blessed in heauen As the Apostle also exhorteth vs saying Å¿ Hâ—b 12. 28. Wherfore we receiuing a kingdome which cannot be mooued let vs haue grace whereby we may serue God acceptably with reuerence and godly feare Vse 2 Secondly whereas true penitent sinners haue the Consolation to the righteous which are afflicted in this life promise not onely of temporall benefitâ— and spirituall blessings but also of eternall happinesse and euerlasting felicity in the kingdome of heauen this doth minister great consolation to the righteous which are afflicted and troubled in this present life for though they endure sorrow and sicknesse paine and griefe though they suffer tribulation or persecution or whatsoeuer affliction they vndergoe it is but for this present life it is but for a short time it is but for a moment it wil haue an end And then after that this short life is ended the righteous which haue patiently suffered with Christ shal also raigne with Christ and shall inherite a kingdome The time shal come that they shal haue no paine nor sorrow but shall enter into eternal ioy shall be partakers of euerlasting glory shall liue blessedly for euer in heauen So saith S. Paul t Rom. 8. 17. And if children then heires heires of God and ioynt-heires with Christ if so be that we suffer with him that we may be also glorified together This was Dauids comfort in his afflictions u Psal 27. 13. I had fainted saith he vnles I had belieued to see the goodnes of the Lord x Anciently expounded Heauen Aug. Hug. in the Land of the liuing This comforted S. Paul in all his tribulations and sufferings as he himselfe witnesseth saying y 2 Tim. 4 6. 7. 8 I am now ready to be offered and the time of my departing is at hand I haue fought a good fight I haue finished my course I haue kept the faith henceforth there is laid vp for me a crowne of righteousnes which the Lord the righteous iudge shall giue mee at that day and not to me onely but vnto them also that loue his appearing And this ought to be our great consolation comfort in all distresse knowing that glory in heauen will be a full recompence for all our sufferings As S. Paul also saith z Rom. 8. 18. I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be reuealed in vs. a 2 Cor. 4. 17. For our light affliction which is but for a moment worketh for vs a farre more exceeding eternall waight of glory The end of the second Booke THE THIRD BOOKE OF THE WAY TO THE CELESTIALL PARADISE Concerning Prayer Which is the third meanes whereby a Sinner may be saued and come to life euerlasting CHAP. I. The Preface with the Partition of the whole Treatise of Prayer The order of this Treatise THe a Rom. 11. 13. Apostle of the Gentiles writing to the Romanes saith b Rom. 10. 13. 14. whosoeuer shall call vpon the name of the Lord shall be saued How then shall they call on him in whom they haue not beleeued And how shall they beleeue in him of whom they haue not heard And how shall they heare without a Preacher Which Rhetoricall gradation is adorned with these fiue beautifull ascending steps First Christ must be preached Secondly being Preached men beginne to heare of Christ Thirdly hearing of Christ they beleeue in him Fourthly beleeuing in Christ they beginne to call vpon the name of the Lord. Fiftly by calling vpon the name of the Lord they ascend vp to the highest step saluation After that a man by hearing the word preached hath gotten faith and is brought to Repentance then and not before is he sit to make an acceptable Prayer vnto God for except the heart be purified by faith and purged by Repentance God will not regard our prayers but will hide his eyes and stop his eares when we crie vnto him but a sinner hauing true faith to beleeue in Christ and through true and vnfained Repentance hauing his sinnes washed away in the bloud of Christ may boldly come to the throne of grace with assurance to preuaile with God not onely for temporall blessings but for spirituall graces and not onely for grace in this life but also for glorie and saluation in the life to come For whosoeuer shall call
place for the seruice of God was the Temple at Ierusalem For there in a more speciaâ—l manner God promised his presence as is euident by Salomons praier which he made vnto the Lord at the dedication of the Temple and by the Lords answer thereunto For Salomon praieth on this manner a 1 King 8. 28. 29. 30. Haue thou respect vnto the prayer of thy seruant and to his supplication O Lord my God to hearken vnto the cry and to the prayer which thy seruant prayeth before thee to day that thine eyes may be open towards this house night and day euen toward the place of which thou hast said my name shall be there that thou maist hearken vnto the praier which thy seruant shall make towards this place And hearken thou to the supplication of thy seruant and of thy people Israel when they shall pray towards this place and heare thou in heauen thy dwelling place and when thou hearest forgiue And the Lord graciously answered Salomon and said b 1 King 9. 3. I haue heard thy prayer and thy supplication that thou hast made before me I haue hallowed this house which thou hast built to put my Name there for euer mine eyes my heart shall be there perpetually To the Iewes this Temple that Salomon built was the place of Gods worship hither the people brought their sacrifices and burnt offrings here the people made their praiers twice a day And hither came all the c Deut. 16. 16. males three times in a yeare to worship God And at other times when they prayed they looked towards the Temple at Ierusalem where the Lord had promised his presence as may be gathered from these words of Salomons praier d 1 King 8. 29. Hearken thou to the supplication of thy seruant and of thy people Israel when they shall pray towards this place and by that which is mentioned concerning Daniels praying vnto his God e Dan. 6. 10. His windowes being open in his chamber toward Ierusalem he kneeled vpon his knees three times a day and prayed In a word the Temple at Ierusalem was the place where the Lord manifested his presence in a more glorious manner then in any other place in the whole earth be sides It may here be demaunded where is now the publique Quest place of Gods worship for as for Ierusalem it is defaced it s f Luk. 19. 44. layd euen with the ground And as for the Temple it is destroied and there is not one stone left vpon another neither is the Lords presence so graciously there now as it was in the dayes of Salomon and in the daies of the Kings of Iudah which succeeded him I answere that the Temple at Ierusalem was to continue not for euer but onely for a time euen till Christ Answ came And after Christ then the Temple at Ierusalem ceased to be any more the certaine set place of Gods publique worship as our Sauiour Christ saith to the woman of Samaria g Ioh. 4. 21. Woman belieue me the houre commeth when ye shall neither in this mountaine nor yet at Ierusalem worship the Father And againe h Ver. 23. The houre commeth and now is when the true worshippers shall worship the Father in spirit and in truth Againe our Sauiour Christ saith i Math. 18. 20. Where two or three are gathered together in my name there am I in the middest of them Now whereas God is still to be worshipped and that Christians are to worship God not onely in priuate but also in publique its necessary that Christian people haue decent places for the publike worship of God which places are our materiall Churches It is apparent that the Iewes euen whiles that the Temple stood had their k Luk. 4. 15. 16. Synagogues in their Cities whither the people which were not nigh to Ierusalem came to worship God and where l Acts. 15. 21. Moses was preached being read in the Synagogues euery Sabboth day So the ancient Christians had their m Euseb eccles hist l. 9. c. 10. Oratories that is houses of prayer Which were the Lords houses And as the Synagogues were to the Iewes and Oratories to the Christians in the first times such are our materiall Churches to vs in our times So that when Christian people are assembled together in the name of Christ to pray vnto God to praise God to heare his holy word and to be partakers of the Sacraments then we may truely say of the publique place as Iacob said of Bethel n Gen. 28. 16. 17. Surely the Lord is in this place And againe How dreadfull is this place This is none other â—â—t the house of God and this is the gate of heauen The consideration of this that there is in the time of the Gospell a publique place for the publique worship of God euen the materiall Church which may be called the house of God and the house of Prayer serues Fiâ—st for instruction and that Vse 1 First to teach vs to bee deligent in frequenting and 1 To frequent the house of God comming to the house of God duely and diligently to resort to the publique place of Gods worship to â—oyne with the congregation in praying and praising God in hearing the word and receiuing the Sacrament This dutie the Prophet Esay teacheth vs saying o Isa 2. 2. It shall come to passâ— in the last days that the mountaine of the Lords house shall bee established in the top of the mountaines and shall bee exalted about the hils and all nations shall flow vnto it And many people shall goe and say Come and let vs goe vp to the mountaine of the Lord to the house of the God of Iacob and hee will teach vs of his wayes and wee will walke in his pathes The mountaine of the Lord was the Temple of the Lord at Ierâ—salem which stood vpon p 2 Chron. 3. 1. mount Moriah whiâ—her the Iewes came to worship God but now the mountaine of the Lord is exalted aboue the hills and all Nations flow vnto it Now the mountaine of the Lord is where the Gospell is preached and in euery place where the name of the Lord is called vpon The Church of England is the mountaine of the Lord and our particular Churches where the Congregation is assembled together for the worship of GOD are holy mountaines And therefore all that be zealous of the Lord alâ— that loue the Lords house and all that delight to bee in the holy mountaine of the Lord should frequent the house of God and bee willing and ready to come vp to the publique place of Gods worship and not onely be forward themselues to come to the house of the Lord but to call vpon their Children and Seruants and to say to their friends and neighbours Come yee and lâ—t vs goe vp to the Mountaine of the Lord to the house of thâ— God of Iacob and he will teach vs of
his wâ—yes and we will walke in his pathes And all Christian people are bouâ—d to frequent and diligently to come vnto the Reasons to moâ—ue vs to frequent the house of God house of God the publique place of Gods worship there to make supplications prayers intercessions and giuing of thankes there to heare the word of God and â—o be partakers of the Sacraments and that for these reasons First the Scripture exhorteth vnto it the Psalmist 1 Scripture saith q Psâ—l 14â— 1. Sing vnto the Lord a new song and his praisâ— in the congregation of Saints Againe r Psal 150. 1. Praise God in his Sanctuarie And againe he saith Å¿ Psal 95. 2. Let vs come before his presence with thankesgiuing t Verse 6. O come let vs worship and bow downe let vs kneele before the Lord our maker Thus the Scripture exhorteth to come to the house of God and to worship God in the publique place of Gods worship Secondly it was the custome of the people both in 2 Custome of the Church of God Christs time and after to come to their Synagogues euery Sabboth day to worship God and to heare the word of God read and preached vnto them for S. Luke saith that Iesus u Luk. 4. 16. came to Nazareth where he had beene brought vp and as his custome was he went into the Synagogue on the Sabboth day and stoode vp for to reade And in the Acts of the Apostles he saith x Acts 15. 21. Moses of the olde time hath in euery Cittie them that preach him being read in the Synagogues euery Sabbath day Thirdly good men haue had great loue to the house of 3 Good men haue had great loue to the house of God God to the publique place of Gods worship insomuch that when they might haue free accesse to the house of God they haue reioyced and beene exceeding glad as Dauid saying y Psal 122. 1. I was glad when they said vnto me let vs goe into the house of the Lord. Contrariwise when they could not come to the house of God to the publique place of Gods worship to ioyne with the congregation in praying and praising God they haue beene exceeding sad and sorrowfull heauie hearted their soules haue beene euen cast downe within them Such was Dauids zeale to the house of the Lord saying z Psal 42. 1. 2. 3 4. 5. As the Hart panteth after the water brookes so panteth my soule after thee O God my soule thirsteth for God for the liuing God When shall I come and appeare before God My teares haue beene my meate day and night while they continually say vnto mee where is thy God when I remember these things I powre out my soule in me for I had gone with the multitude I went with them to the house of God with the voice of ioy praise with a multitude that kept holy day Why art thou cast downe O my soule and why art thou disquieted in me hope thou in God for I shall yet praise him for the helpe of his countenance And againe he saith a Psal 84. 1. 2. How amiable are thy Tabernacles O Lord of hostes my soule longeth yea euen fainteth for the courts of the Lord my heart and my flesh crieth out for the liuing God Fourthly It is meete and right that vpon the Lords 4 It is meete and requisite on the Lords day to be in the Lords house day we be found in the Lords house for what house can a man be in better then in Gods house What better company can a man desire to haue then the companie of the godly or what better fellowship then the fellowship of the faithfull what talke what communication what conference can be better then to speake vnto God by prayer and to heare God speake vnto vs out of his holy word or what better mirth then in Gods house to sing Psalmes to the praise of God Now the consideration of these things should make vs euery one more diligent in frequenting the house of God Secondly seeing that there are places consecrated and 2 To come into Gods house with reuerence and humility set apart for the publike worship of God this may teach vs to come into the house God with all reuerence and humility when we come for these holy ends to pray to God to praise God to heare his holy word and to bee partakers of the Sacraments for in the performance of these sacred duties the Lord is present and the holy Angels are present and God is holy his Angels are holy and his word is holy for this cause Moses comming into the presence of the Lord is commanded to put his shoes off his feete b Exod. 3. 5. Put off thy shoes from off thy feet for the place wheron thou standest is holy ground And Salomon giues vs this direction about the manner of our comming into the house of God c Eccles 5. 1. Keâ—pe thy foot when thou goest to the house of God Wherefore when we are going into the house of God it is good to say with Dauid d Psal 5. 7. In thy feare will I worship toward thy holy temple Secondly this serues for reprehension and it reprooues Vse 2 First Those that are negligent in comming to the 1 Against those who are negligent in comming to the house of God house of God many haue little care to frequent Gods house and make no conscience of sanctifying the Sabboth and keeping holy the Lords day Who dedicate that day not to God but to Bacchus and Venus making it a day of reuelling and banquetting a day of wantonnesse and wickednesse who instead of saying one to another Come let vs goe vp to the mountaine of the Lord to the house of the God of Iacob say Come let vs goe to the Alehouse let vs sit there let vs eate and drinke and rise vp to play Is not this plainely to despise Gods house and to set light by the place of Gods worship Others are so ouercome with worldlinesse that they are loath to spare so much time as to consecrate one day of seauen to the seruice of God Hence it is that some cannot keepe their hands from doing some seruile worke vpon the Sabbath day and that others lest they should misse their market or not come to their iournies end at the set time labour and trauaile and ride on their iourney vpon the Lords day and that when there is no absolute necessity but that their iourney and businesse might be otherwise conueniently disposed of if worldlinesse had not taken too great a rooting in their hearts Such people had therfore need to repent of their neglect in comming to the publique place of Gods worship and to be carefull that they henceforward e Isay 5â— 13. turne away their foot from doing their owne pleasure and doing their owne waies on the Lords holy-day Secondly seeing that our
craue something of him delighteth to heare his childe how earnestly he calleth vpon him father good father I pray you Father and to see how he will hang vpon his Father and follow him and will giue him no rest till he haue what he desireth and though the child's importunitie be a trouble to the Father yet for the loue that he hath to his child he counts it no trouble but rather delighteth in it and in the end granteth his childe what he desired so almightie God our heauenly Father is delighted and well pleased when we come vnto him to craue any lawfull and needfull thing if we craue it earnestly crying Abba father heauenly father mercifull father and then the Lord because he is delighted in vs his children and knoweth our neede of his goodnesse and mercie will heare our prayers and grant our requests And this of feruencie in Prayer The sixt thing required in making our Prayers is Perseuerance in praier not ceasing nor fainting in praier Perseuerance or continuing in Prayer but holding out and continuing in prayer till the Lord be gracious vnto vs and heare vs and grant our requests And to this perseuerance in Praier the Scripture perswadeth vs both by testimonies and examples S. Paul exhorteth to c Coless 4. 2. continue in Prayer And to d 1. Thes 5. 17. pray without ceasing And S. Luke recordeth that Iesus e Luk. 18. 1. spake a parable to this end that men ought alwaies to pray and not to faint By which phrases of continuing in prayer praying without ceasing and not fainting in prayer the holy Ghost giueth vs to vnderstand that if we would haue the Lord to heare vs and grant our requests we must pray with perseuerance we must continue in Praier we must not waxe faint in praying neither cease praying till the Lord fauourably in mercie looke vpon vs and heare vs. And of this perseuerance in praier we haue examples in the Scriptures Dauid prayeth thus f Psal 13. 1. How long wilt thou forget me O Lord for euer How long wilt thou hide thy face from me In that Dauid saith how long wilt thou forget me O Lord for euer how long wilt thou hide thy face from me It is euident that Dauid being in trouble and distresse prayed vnto the Lord for helpe and deliuerance and that long and often before he was heard he prayed but the Lord delayed the time and deferred to helpe him yet Dauid fainted not neither waxed wearie in praying but praied still he continued in praier though it was long before the Lord heard him How we ought to perseuere and continue in praier without ceasing and not to faint in Praier our Sauiour sheweth in the parable of the widdow who had a suite to an vnrighteous Iudge crying and saying vnto him g Luk. 18. 3 4. 5. 6. 7. Auenge me of mine aduersarie And he would not for a while but afterward he said within himselfe though I feare not God nor regard man yet because this widdow troubleth me I will auenge her lest by her continuall comming she wearie me And the Lord said heare what the vniust Iudge saith and shall not God auenge his owne elect which cry day and night vnto him though he beare long with them The woman of Canaan endured three repulses yet would not be repelled nor driuen backe she had three denials but would take no deniall neither would cease following after Christ still calling vpon him and crying vnto him h Mat. 15. 25. Lord helpe me till in the end the Lord answered her graciously i Ver. 28. O woman great is thy faith he it vnto thee euen as thou wilt S. Paul in his temptation prayed with perseuerance for he saith k 2. Cor. 12. 8. for this thing I besought the Lord thrice that it might depart from me And our Sauiour Christ in his agonie praied thrice that the cup might passe from him for it s said that he l Mat. 26. 44. prayed the third time saying the same words And this perseuerance and continuing in Prayer is fitly resembled by Moses holding vp his hands when Israel fought against Amalek For it is said that m Exod. 17. 11. when Moses held vp his hand Israel preuailed and when he let downe his hand Amalek preuailed Moses holding vp his hands resembleth a deuout man praying with feruencie and earnestly making supplication vnto God and the letting downe of his hands figureth a man fainting in prayer and as it was with the Israelites when they fought against the Amalekits that so long as Moses held vp his hands they preuailed and when he let downe his hands Amalek preuailed so it is with vs in our Prayers As long as we continue in praier holding vp our hands lifting vp our hearts earnestly calling vpon the Lord for helpe we preuaile against our spirituall enemies the flesh the world and the Deuill and in the end shall haue deliuerance and shall find the Lord readie and willing to helpe vs but if we faint and waxe wearie in praying and are vnwilling to pray any longer then we are in danger to be ouercome of our enemies and then we depriue our selues of those blessings and helpes which otherwise the Lord in mercie would haue bestowed vpon vs if we had continued in Prayer The consideration of this perseuerance and continuing in Prayer serues First for instruction to teach vs to wait vpon the Lord Vse 1 for helpe and deliuerance so Dauid exhorteth saying To wait vpon the Lord for helpe and deliuerance n Psal 37. 7. Rest in the Lord and wait patiently for him And the Psalmist saith o Psal 130. 5. I wait for the Lord my soule doth wait And the Church in distresse prayeth thus p Isa 33. 2. O Lord be gracious vnto vs we haue waited for thee This is illustrated by a similitude of men-seruants and maid seruants waiting vpon their masters and mistresses q Psal 123. 2. behold as the eyes of seruants looke vnto the hand of their masters and as the eyes of a maiden vnto the hand of her mistresse so our eyes wait vpon the Lord our God vntill that he haue mercie vpon vs. Secondly this serues to reproue all such as are impatient Vse 2 in their trouble and are not content to stay the Against those who are impatient in their trouble and will not stay the Lords leasure Lords leisure and wait till the Lord haue mercie vpon them and send them deliuerance like to the Bethulians who being besieged by the enemie limited the Lord prescribing him a set time wherein to helpe them namely the space of r Iudeth 7. 30. 31. fiue dayes and if the Lord did not send them helpe within that space then they would yeeld vp the citie into the hand of the enemie But this their doing was sinfull and Iudeth reprooueth them for it saying Å¿ Iudeth 8. 14. 15. 16. 17. nay
state Secondly Prayer also auaileth greatly for the good 2 In regard of the soule And that of the soule and that both for the Remoouing of euill and Procuring of good 1 Remoouing euill As First for the remoouing of euill And first prayer is a meanes to remooue away our sinnes from vs which stand as a cloud betweene God and vs to hinder good 1 Our sinnes things from vs separating betweene God and vs and prouoking Gods wrath against vs wherefore Hezekiah being recouered from his sicknes and praising God for his deliuerance saith t Isa 38. Ver. 2. 3 And 17. thou hast in loue to my soule deliuered it from the pit of corruption for thou hast cast all my sins behind thy backe Secondly Prayer is effectuall and powerfull to helpe 2 Temptations vs against temptations and to deliuer vs from that euill one So our Sauiour teacheth vs to pray u Mat. 6. 13. lead vs not into temptation but deliuer vs from euill And so he exhorteth vs to pray x Mat. 26. 41. watch and pray that ye enter not into temptation Thirdly Prayer is powerfull to helpe vs in the euill 3 The teâ—â—our of death and iudgement and perillous times to free our soules from the danger of death and the iudgement to come that neither death shall suddenly come vpon vs nor the day of the Lord take vs vnawares Which our Sauiour sheweth vs in this exhortation y Luk. 21. 36. Watch ye therefore and pray alwayes that ye may be accompted worthie to escape all these things that shall come to passe and to stand before the Sonne of man Thus prayer auaileth for the remoouing of euill from the soule Secondly prayer auaileth much for the procuring of 2 Procuring Good As good things to the soule as first mercie pardon and forgiuenesse Dauid in his Prayer confesseth his sinne 1 Mercy pardâ—n and forgiuenesse saying z Psal 32. 5. I acknowledge my sinne vnto thee and mine iniquity haue I not hid I said I will confesse my transgressions to the Lord and it followeth thou forgauest the iniquitie of my sinne Dauid confessed his sinne and prayed for the pardon of his sinne and the Lord heard his Prayer and pardoned his sinne So S. Iames saith a Iam. 5. 15. the prayer of faith shall saue the sicke and the Lord shall raise him vp and if he haue committed sinnes they shall be forgiuen him Secondly Prayer is a meanes to obtaine all graces necessarily 2 All graces necessarie for our saluation accompanying saluation For b Iam. 1. 17. euery good gift and euery perfect gift is from aboue and commeth down from the Father of lights Our Sauiour Christ saith c Mat 7. 7. Aske and it shall be giuen you and S. Iames saith d Iam. 1. 5. If any of you lacke wisedome let him aske of God that giueth to all men liberally and vpbraideth not and it shall be giuen him Thirdly Prayer is effectuall not onely for the obtaining 3 Increase of Grace of grace but likewise for the increase of grace the Apostles pray e Luk. 17. 5. Lord increase our Faith And S. Paul prayeth for the Ephesians that God would f Ephe. 3. 16. 17. 18. 19. grant them according to the riches of his glory to be strengthened with might by his Spirit in the inner man that Christ might dwell in their hearts by faith that being rooted and grounded in loue they might be able to comprehend with all Saints what is the breadth and length and depth and height and to know the loue of Christ Which passeth knowledge that they might be filled with all the fullnessâ— of God And they that are strengthened by the Spirit in the inner man hauing Christ dwelling in their hearts by faith and are growing and increasing in grace in this life shall assuredly attaine to glorie in the life to come Prayer then as it remooueth euill â—o it procureth good to the soule mercie grace yea increase of grace and with grace glorie the perfection of Grace Such is the efficacie of Prayer The consideration of which efficacie and power of Vse Prayer may teach vs in all our necessities and tribulations To vse prayer in time of need as a sure defence to flee vnto God by Prayer to lay hold on prayer as a man would on his shield and buckler For prayer is a most sure defence in all troubles whatsoeuer It is a defence against tribulations outward and temptations inward It helpes the bodie and cures the soule it preuaileth both in heauen and in earth concerning which the exhortation of the Apostle S. Paul is to be receiued and embraced g Ephe. 6. 13. 14. 15. 16. 17. 18. take vnto you saith he the whole armour of God that ye may be able to withstand in the euill day and hauing done all to stand Stand therefore hauing your loynes girt about with truth and hauing on the breast-plate of righteousnesse and your feete shod with the preparation of the Gospell of peace Aboue all taking the shield of faith wherewith ye shall be able to quench all the fierie darts of the wicked and take the helmet of saluation the sword of the Spirit which is the word of God Praying alwayes with all Prayer and supplication in the Spirit A Christian that is thus armed hauing the girdle of truth about his loynes hauing on the breast-plate of righteousnesse and his feete shod with the preparation of the Gospell of peace hauing the shield of faith before him the helmet of saluation vpon his head hauing the sword of the Spirit which is the word of God and being prepared to pray with all prayer and supplication in the Spirit Such a one is able to stand against the aduersarie the Deuill and all spirituall wickednesse and such a one shall preuaile against his spirituall enemies yea such a one shall preuaile with God himselfe for any petition that he shall make so farre as it shall be good for him For the effectuall feruent Prayer of a righteous man auaileth much CHAP. XVIII Of the helpes and furtherances of Prayer Of the first helpe the Spirit of God THe ninth thing in the Treatise of Prayer is of 9 The helps and furtherances of Prayer Three the helpes and furtherances of Prayer and they are three The first is Gods holy Spirit of which Saint Paul saith a Rom. 8. 26. 27. Likewise the Spirit also helpeth our infirmities 1 Gods holy Spirit And for we know not what we should pray for as we ought but the Spirit it selfe maketh intercession for vs with groanings which cannot be vttered And he that searcheth the hearts knoweth what is the mind of the Spirit because he maketh intercession for the Saints according to the will of God For this cause the Spirit of God is called the spirit of supplications by the Prophet Zacharie b Zach. 12. 10. The holy spirit