to sinners and vnbeleeuers turne vnto me repent and beleeue the Gospell he sheweth vnto sinners that they ought to repent and turne vnto him and that vnbeleeuers ought to beleeue but to beleeue to repent and to turne to the Lord is not of our selues it is of God it is of the grace of God as S. Paul sayth n 2. Câ—r 3. 5. Not that we are sufficient of our selues to thinke any thing as of our selues but our sufficiencie is of God This of the Efficient and inward working cause of Faith The second is the Instrumentall cause of faith which 2 The instrumentall cause of faith The word of God is the word of God of this S. Paul saith o Rom. 10. 17. faith commeth by hearing and hearing by the word of God He had sayd before how 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 and how shall they preach except they be sent And hereupon inferreth that faith commeth by hearing and hearing by the word of God Heer 's the ordinarie meanes of begetting faith God of his mercie sends a Preacher to a people the Preacher preacheth Christ crucified by preaching Christ the people heare of Christ and by hearing they beleeue So then faith commeth by hearing and hearing by the word of God Now the word preached and heard which is powerfull to beget faith is vnderstood to be the whole word of God the Law and the Gospell for And that First to the begetting of faith in the heart it 's necessary 1 The law that a sinner heare the Law to the end that he may see and know his sinnes for p Rom. 3. 20. by the Law is the knowledge of sinne and not onely see and know his sinnes but likewise the punishment due to him for his sinnes which in the iustice of God is the malediction and curse of the Law for it is written q Gal. 3. 10. Cursed is euery one that continueth not in all things which are written in the booke of the Law to doe them Likewise death and condemnation for the r Rom. 6. 23. wages of sinne is death Yea and to bee depriued of the Kingdome of God for Å¿ 1 Câ—r 6. 9. the vnrighteous shall not inherit the Kingdome of God And this part of the Word the Law laies open a mans sinnes so plaine and euident that it prickes the heart and wounds the conscience of a sinner insomuch that being truely and throughly touched with the sence and feeling of his owne particular sinnes he hath no peace in himselfe but is disquieted in conscience and now he beginnes to thinke with himselfe what hee may doe to finde ease to his conscience and rest to his soule an example whereof wee haue in those Iewes to whom S. Peter preached Christ crucified and vrged it vpon their consciences that they had crucified Christ for hee saith t Acts 2. 36 37. Let all the house of Israel know assuredly that God hath made that same Iesus whom ye haue crucified both Lord and Christ Now when they heard this they were pricked in their heart and sayd vnto Peter and the rest of the Apostles Men and brethron what shall wee doe they were so touched in conscience for their great and bloudy sinnes of crucifying Christ that they knew not what to doe Now when the Law hath thus wrough vpon a sinner humbling him and bringing him vnder a sence and feeling of his sinnes and the wrath of God due to him for his sinnes when hee findes himselfe in this distressed case and vnderstands in how great neede hee stands of 2 The Gospell helpe and comfort then the other part of the Word of God the Gospell of Christ being preached and heard together with the working of the Spirit inwardly in the heart doth open the eyes of his minde and inlighten his vnderstanding and shewes vnto him Christ crucified and makes the sinner see and know that there is remedy to heale his sicke soule that there is saluation to bee had in Christ Iesus and in him alone and that t Joh. 3. 16. whosoeuer beleeueth in him shall not perish but haue euerlasting life This is that word of consolation which S. Peter gaue to those Iewes now pricked in heart wounded in conscience and groning vnder the burthen of their sinnnes u Acts 2. 38. Repent and be baptized euery one of you in the name of Iesus Christ for the remission of sinnes And now the sinner knowing that saluation is to bee had in Christ Iesus and that there is x Acts 4. 12. no saluation in any other heereupon he ficeth to Christ for helpe and succour by the eye of faith he lookes vnto Iesus by the hand of faith he takes hold on Iesus and by faith applieth the merits of the death and passion of Christ vnto his owne soule being now assured of the mercy of God through Iesus Christ for the remission of his sinnes and saluation of his soule The sinner hath y Acts 15 7. heard the Word of the Gospell and beleeueth Thus faith is ordinarily procured by the Word of God And seeing that the ordinary meanes of begetting Vse faith is the Word of God this serues to reproue those Against those that boast of their faith and yet contemne and lightly regard the hearing of the Word the ordinary meanes of obtaining faith who despise and contemne or greatly neglect the hearing of the Word and yet boast that they haue faith Diuerse there are that seldome come to the house of God and very seldome heare Sermons who if they be questioned whether they haue faith will not sticke to answer euery one for himselfe yea I haue faith and doe beleeue I haue a good faith to God I hope to bee saued aswell as the best and hope to come to Heauen as soone as they that follow Sermons But I demand of thee ô vaine man if thou hast so good a faith and so good hope of saluation how and by what meanes camest thou by this thy good faith The Scriptures tels vs plainely that the meanes of obtaining faith is by hearing the Word of God And seeing thou doest not frequent the house of God nor heare the Word of God preached except it be at some times and by starts how can it be that thou hast true faith or if thou hast it how was it wrought in thee and by what meanes hast thou obtained it it is the great blindnesse of many ignorant soules to thinke they haue faith when they haue it not And they haue it not because they doe not vse the ordinary meanes to obtaine it I know and deny not God is not tyed to any meanes and therefore can extraordinarily worke faith in the hearts of men euen in whom be will according to his good pleasure but it is not safe for any
cannot escape the iudgement of God And many in this agonie being not able to deliuer themselues and their soules refusing comfort are swallowed vp with abundance of worldly sorrow and without the great mercy of God are plunged into the gulfe of despaire But there is also an Euangelicall sorrow for sinne 2 Euangelicall Two-fold which is properly Godly sorrow and this is twofold Inward and Outward Inward sorrow for sinne is called Contrition Outward is mourning lamenting and weeping for sin First of Contrition or inward sorrow for sinne In 1 Contrition or inward sorrow for sinne handling whereof I will shew First what Contrition is Secondly how it is wrought in vs. Thirdly the signes and markes of it Fourthly the motiues to perswade vnto it For the first Contrition or inward sorrow for sinne 1 What Contrition is is a sorrow of the heart specially for this that a sinner hath offended God and being truely humbled with a sence and feeling of his sinnes is displeased with himselfe for his sinnes and doth now not onely dislike but from his heart detest and abhorre sinne This is properly called c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sorrow according to God or sorrow after a godly sort and godly sorrow and sorrow to repentance It is called d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 7. 9 10. compunction of heart It is also called the e Acts 2. 37. renting of the heart And it is called a f Ioel 2. 17. broken spirit g Psal 51. 17. a broken and a contrite heart For the second How Contrition is wrought in a sinner The meanes whereby a sinner is brought to Contrition 2 How Contrition is wrought in a sinner and inward hearty sorrow for his sinnes are two The one is the gracious working of the Spirit of God giuing a sinner a liuely sence and feeling of his sinnes giuing him grace to see and know how by his 1 By the working of the Spirit of God sinnes he hath offended God and grieued the Holy Spirit of God soâ—ming also his hard heart that hee may greeue lament and mourne for his sinnes after a godly manner This is that which the Lord saith by his Prophet Zachary h Zach. 12. 10. I will powre vpon the house of Dauid and vpon the Inhabitants of Ierusalem the spirit of grace and of supplications and they shall looke vpon me whom they haue pierced and they shall mourne for him as one mourneth for his onely sonne A sinner looking vpon Christ whom by his sinnes he hath pierced and wounded and hauing a true feeling of his sinnes greeueth and mourneth he is sorry after a godly manner but how is this godly forrow wrought in him the Lord saith that he will powre the spirit of grace and of supplications vpon the sinnefull soule and when the Lord hath put such grace into the soule of a sinner to see his sinnes and to perceiue how that by his sinnes hee hath offended God and pierced the Sonne of God then hee is inwardly grieued at the heart then his heart melts into teares This is the first meanes whereby a sinner is brought to Contrition The second meanes is the preaching of Christ crucified 2 By preaching Christ crucisied as appeareth in the example of those first Conuerts to whom Peter preached Christ crucified For hauing testified against them that they had crucified Christ i Acts 2. 37 38. They were pricked in their hearts and sayd vnto Peter and the rest of the Apostles Men and brethren what shall wee doe their consciences were so stricken with the terrour of this that they should be guilty of shedding the innocent bloud of the Sonne of God that they were at their wits end they knew not what to doe yet were they desirous to finde ease to their troubled consciences but knew not how till they called to remembrance the words of the Apostle how that Iesus of Nazareth whom they had crucified and slaine was the Sonne of God whom God raised vp who ascended to Heauen and is exalted at the right hand of God and hearing also that he is Iesus the Sauiour that he is the true Messias Christ the Anoynted of the Lord heereupon they are pricked in their hearts and touched in their consciences with a feeling of their sinnes yet so as they doe not despaire of all mercy but trusting in the goodnesse and mercy of God through Christ and being desirous to know how they may finde comfort to their troubled consciences they said to Peter and to the rest of the Apostles Menand brethen what shall we doe ô teach vs what we must doe to be saued Now they are sorrowfull after a godly manner now they are of a contrite spirit and an humble soule now they are exceeding sorrowfull that they haue crucified the Lord of life now they haue bleeding hearts for that they haue shed the bloud of the innocent Lambe of God now they are exceedingly displeased with themselues for that they haue done so wickedly and now they so abhorre their sinnes and wickednesse that they purpose neuer to doe wickedly againe So that their compunction was not onely a bare pricking of the heart such as Cain and Iudas had but as they had a feeling of their sinnes so also had they a feeling of the mercy of God in Christ Iesus Moreouer to the compunction and pricking of their hearts there was ioyned a readinesse to obey the will of God and to doe whatsoeuer the Lord should command them and therefore it is that they say Men and brethren what shall we doe to the end that a sinner may be brought to Contrition its necessary that the Word of God which is k Heb. 4. 12. quicke and powerfull and sharper then any two-edged sword piercing euen to the diuiding a sunder of soule and spirit and of the ioynts and marrow and is a discerner of the thoughts and intents of the heart doe pierce the heart and wound the conscience making the sinner to feele his sinnes to know that by his sinnes he hath offended God who hath beene so gracious a God and so louing and mercifull a Father vnto him and to acknowledge that by his sinnes he hath pierced and wounded the Sonne of God who was content to be pierced and wounded yea and to suffer his bloud to be shed for his sinnes The Adamant the hardest stone which will neither bee bruized with iron nor melted with fire is notwithstanding dissolued with l Gemin lib. 2. cap. 26. Goats-bloud What heart is there so hard and stony so adamant-like that will not bee mollified and softned that will not be rent and broken yea dissolued into teares being washed and soaked in the bloud of Christ this ô man this must or nothing will soften thy hard heart Thus Contrition is wrought in the heart The third thing is concerning the signes and marks 3 Signes of contrition or inward godly sorrow of Contrition Contrition or
saith therefore 1 Mourning and desolation shall the land mourne c. Againe he saith q Verse 6. My people are destroyed for lacke of knowledge Secondly where the knowledge of God is not men are giuen ouer to a reprobate minde to doe things that 2 A reprobte minde are not conuenient This S. Paul sheweth speaking of the Gentils r Rom. 1. 28 29. Euen as they did not like to retaine God in their knowledge God gaue them ouer to a reprobate minde to doe those things which are not conuenient being filled with all vnrighteousnesse fornication wickednesse couetousnesse maliciousnesse full of enuy c. Thirdly to them that know not God there remaines 3 Punishment nothing but iudgement punishment and euerlasting destruction as saith the Apostle Å¿ 2 Thess 1. 7 8 9. The Lord Iesus shall be reuealed from Heauen with his mighty Angels in flaming fire taking vengeance on them that know not God and that obey not the Gospell of our Lord Iesus Christ who shall be punished with euerlasting destruction from the presence of the Lord and from the glory of his power The fourth thing concerning the knowledge of God 4 Meanes wherby we may come to the right knowledge of the true God is the meanes whereby wee may come to the true knowledge of God That there is a God may be knowen as hath beene already shewed by the light of Nature and by the book of the Creatures and that there is one true God is manifest by the Scriptures the Word of God reuealeth the Vnity of the God-head and the Trinity of Persons but to the attaining to the right knowledge of the one only true God by a particular knowledge to know him to be God vnto vs to acknowledge the one onely true God to bee our Lord and our God as hath beene formely more fully declared there is required more then the light of Nature more then the booke of the Creatures and more then bare knowledge of the Scriptures for this particular knowledge of God is attained vnto partly Two by the Word of God and partly by the Spirit of God the one being an outward the other an inward 1 By the Scriptures meanes to teach vs the true knowledge of God The true knowledge of God then is attained vnto First by the Scriptures and that both by the Law and the Gospell For t Per Legem cognitiopeccati nostri per Enangelium cognitio gratiae Dei Zanch. de Natu. Dei lib. 3. cap. 3. By the Law as one saith wee come to the knowledge of our sinnes and of our misery by the Gospell we come to the knowledge of the grace and mercy of God shewed vs in Christ Iesus According to that saying of S Iohn u Ioh. 1. 17. The Law was giuen by Moses but grace and truth came by Iesus Christ And to the end that wee may come to the true knowledge of God by the Scriptures there are foure things necessarily required at our hands And that by First that we diligently read the Scriptures concerning 1 Reading the Scriptures which our Sauiour Christ hath sayd x Ioh. 5. 39. Search the Scriptures for in them ye thinke ye haue eternall life and they are they which testifie of mee This was the practise of those noble Bereans who hauing heard Paul preach vnto them Iesus y Aâ—ts 17. 11. searched the Scriptures daily whether those things were so Secondly that wee carefully and attentiuely heare 2 Hearing the Word of God the word of God preached Eor * Rom. 10. 17. Faith as saith the Apostle commeth by hearing and hearing by the Word of God Our Sauiour saith z Ioh. 17. 8. I haue giuen vnto them the words which thou gauest mee and they haue receiued them and haue knowne surely that I came out from thee and they haue beleeued that thou didst send me In which words he sheweth three things first he gaue them his Word secondly they receiued it and thirdly by the Word of God they knew God and Iesus Christ whom hee had sent Thirdly that wee seriously meditate vpon the Word 3 Meditating vpon the Word of God which we haue read or heard Dauid saith a Psal 119. 99 I haue more vnderstanding then all my teachers for thy testimonies are my meditation By meditating vpon the Word of God he got vnderstanding and attained to the true knowledge of God Fourthly that we ioyne vnto all these deuout praier 4 Praying for a blessing vpon these meanes crauing the blessing of God in reading and hearing the Word and meditating vpon the same Thus the knowledge of God is attained unto by the Scriptures Secondly the true knowledge of God is attained vnto 2 By the Spirit of God through the gracious working of the Spirit of God in our hearts for God must first put it into our hearts to know him before wee can know him As the Lord speakes by Ieremy the Prophet b Jer. 24. 7. I will giue them an heart to know me that I am the Lord. Againe hee saith c Ier. 31. 33. I will put my Law in their inward parts and write it in their hearts Our Sauiour Christ saith d Ioh. 6. 45. It is written in the Prophets and they shall bee all taught of God This is called e Cognitio per gratiam Tho. 1. q. 12. ar 14. knowledge by grace or gracious knowledge because it is wrought in our hearts by the Spirit of God the Worker of grace as the Apostle also saith f 1 Cor. 2. 7 8 9 10. We speake the wisdome of God in a mystery euen the hidden wisdome which God ordained before the world vnto our glory Which none of the Princes of this world knew c. But as it is written Eye hath not seen nor eare heard neither haue entred into the heart of man the things which God hath prepared for them that loue him But God hath reuealed them vnto vs by his Spirit This of the particular knowledge of God Now the consideration of the great necessity of the Vse knowledge of God and the benefit thereof with the danger of the want thereof and the means of obtaining it serues for reprehension and it reproues First those who content themselues with the generall 1 Against those that content themselues with a generall knowledge of God knowledge of God that there is a God that there is one God that God made all things that God is to bee worshipped c. but are not carefull to come to a particular knowledge of God to know God to be their God and so to know God as to beleeue in him to feare him and to loue him to trust in him and to depend vpon him But if we would be saued and come to euerlasting life we must labour to attaine to a particular knowledge of God for the bare generall knowledge of God will not saue vs for
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
the morning when we are risen before we presume to goe abroad into the Sunne-light and before we go about our busines to prayse God for preseruing vs that night past and to pray for a blessing vpon our labours and businesse that day in the euening to prayse God for his blessings all that day to commend our selues into his hands the night following and at the receiuing of our meate to prayse God that sends it vs and to pray for a blessing vpon it that it may nourish vs. And this for the time of the day that we are to make our prayers to God Secondly we are to make our prayers to God in the 2 In regard of our present neede time of neede When we are in any trouble and affliction in any griefe or heauinesse in any sorrow or sicknesse in any paine of bodie or griefe of minde when we are in any peril or danger or when we feele a want of any temporall good thing or any spirituall grace in all these and in euery of these it is a fit time to pray vnto God and to call vpon his name Dauid saith l Psal 18. 6. In my distresse I called vpon the Lord and cryed vnto my God Againe he prayeth vnto God saying m Psal 22. 11. Be not farre from me for trouble is neere for there is none to helpe When Dauid was in great trouble in grieuous distresse and had none to helpe him no man to succour and relieue him then was it a needfull time to pray to the Lord for helpe These are the times when and wherein we are bound to pray vnto God But it is obiected that these times of Prayer to pray Obiect morning and euening and at noone and to pray in the time of need are not sufficient for Prayer because Saint Luke saith n Luke 18. 1. Christ spake a parable vnto them to this end that men ought alwayes to pray and not to faint And Saint Paul exhorteth to o 1. Thes 5. 17. pray without ceasing To which I answere that the words of the Euangelist to pray alwayes Answ and of the Apostle to pray without ceasing are not so to What it is to pray alwayes and without ceasing be vnderstood as if we were bound to pray continually without any intermission for then we should doe nothing else but pray and so it would come to passe that in regard of continuall praying we should neglect the duties of our calling but to pray alwayes and without ceasing is First to pray euery day and to let no day passe ouer vs without calling vpon the name of the Lord morning and euening and at noone Secondly to pray alwayes in all time of neede alwayes when any trouble is vpon vs alwayes when we are in any manner of affliction miserie and distresse alwayes when we haue neede of any blessing to be bestowed vpon vs and alwayes when we haue receiued any blessing from the Lord to giue him thankes Thirdly to pray alwayes and to pray without ceasing is so to pray as to be constant in Prayer to be feruent in Prayer not to faint in Prayer but to continue and hold on still p Mat. 7. 7. asking seeking and knocking at the gate of mercie till the Lord doe graciously looke vpon vs heare vs and grant our requests Thus to pray is to pray alwayes and thus a man may pray alwayes and not hinder the workes of his calling Now seeing that there are appointed times of praier Vse wherein we are bound to make supplications prayers Against those that omit prayer and are negligent in calling vpon the name of the Lord. intercessions and giuing of thankes The consideration hereof serues to rebuke the world of great neglect in the dutie of Prayer omitting dayes and houres and neglecting the times of calling vpon the name of the Lord. It hath beene declared that holy and deuout men haue vsed to pray often in the day some twice a day morning and euening some thrice a day morning and euening and at noone and Christ himselfe vsed to pray often in the day time morning and euening and sometimes in the night too Yea and Heathen men haue beene diligent in the morning to offer sacrifice to their Gods Alexander as Historians report q Manè ante omnia sacrificabat first of all in the morning offered sacrifice to the Gods What a shame then is it for vs Christians if we doe not morning and euening offer spirituall sacrifice of prayers and praises vnto the true and liuing God Prayer is our best aids in trouble it is the best defence against the deuill our aduersarie it s the best meanes to driue away euill spirits in what a fearefull and dangerous case are they in then who passe ouer many mornings and many euenings manie dayes and manie nights without praying vnto God or calling vpon the name of the Lord How fearefully and how dangerously doe they lay them downe to sleepe who doe not first commend themselues into the hands of God Alas wretched man how doest thou know whether thou shalt liue tâ—ll the next morning And if thou diest that night hauing not made thy praiers vnto God nor commended thy soule to the protection and safe-keeping of the Lord thou art in danger of the euill spirits and to haue thy soule taken from thee that night Praier is said to be the r Clauis divi sera noctu key of the day and the locke of the night It is as a key to open the day vnto vs for as we cannot goe abroad in the morning without a key to open the doore so neither can we nor may we safely go abroad without prayer And it is the locke of the night for as the locke in the euening shuts vp the doores that all within the house may be in safety so payer in the euing shuts vp the day and keepes vs safe vnder the protection of the Almighty Praier then should be our first worke and our last worke euery day should beginne with prayer and end with prayer And in so doing a man might euery morning willingly rise vp from his bed and euery euening safely lye downe to sleepe yea euery day both cheerefully goe about his businesse and comfortably end his businesse CHAP. X. Of the place of Prayer and first of the publique place of prayer THe Sixt thing in the Treatise of Praier is of 6 The place of praier the place of praier Which I consider in a two-fold respect First as it is in some certaine set place Secondly as it is more generally in any place and in Twofold euery place First the place of prayer may be in some certaine set 1 In a certaine â—â—t place place And that is two-fold The one publique The other priuate Twofold First of the publique place of praier The most publique 1 The publique place of praier place of Gods worship and the most famous and glorious
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
helpeth vs in our prayers three wayes I will powre vpon the house of Dauid and vpon the inhabitants of Ierusalem the spirit of grace and supplications Now the Spirit of God helpeth vs in our prayers three waies First teaching vs to pray aright to aske things lawfull and according to the will of God For we know not 1 Teaching vs to pray aright saith the Apostle what we should pray for as we ought but the spirit it selfe maketh intercession for vs with groanings which cannot be vttered Secondly in praying we haue manie distractions 2 Causing vs to attend to the things which we pray for wandring thoughts vaine imaginations which trouble vs and draw away our mindes and herein the Spirit helpeth our infirmities the Spirit helpeth vs to withdraw our minds from the world and to draw vp our hearts vnto God and causeth vs to be more attentiue vpon the things that we pray for Thirdly many are the afflictions tribulations and 3 Stirring vp the heart to pray with sighs and groaning temptations of the godly they haue many perturbations which so trouble and distemper them of times that they finde a marueilous vnfitnesse to pray and if they set themselues to pray cannot pray as they would herein the Spirit helpeth our infirmities in this case the spirit it selfe maketh intercession for vs with groanings which cannot be vttered that is the Spirit doth stirre vp in the soule deuoutly affected holy sighes and spirituall groanings which crie alowd in the eares of the Lord. This hath vse First for instruction to teach vs before we pray to Vse 1 pray for the assistance of Gods good spirit to be with Before we pray to craue the assistance of Gods holy spirit vs to guide and direct vs to aide and helpe vs in praying to teach vs what to pray for and how to pray and to helpe vs from wandring in our thoughts while we are praying Secondly for consolation to the children of God Vse 2 when as in regard of afflictions and temptations they The righteous receiue comfort that the good spirit of God helpeth them to pray finde an vnfitnesse to pray and in regard of their infirmities they haue many distractions and wandring thoughts in praying or by reason of great griefe and heauinesse of heart they cannot vtter words or cannot expresse their mindes in such words as they desire from hence they may gather consolation comfort to their troubled soules the Spirit of God is our helper the Spirit helpeth our infirmities the Spirit causeth vs to pray and crie c Rom. 8. 15. Abba father and if words faile then the Spirit stirres vp deuotion in the heart causing the heart to pray and crie alowd The Spirit it selfe maketh intercession for vs with groanings which cannot be vttered CHAP. XIX Of the second helpe and furtherance of Prayer Fasting REligious Fasting is the second helpe and furtherance 2 Religious fasting Therein three things of Prayer In handling whereof I will First shew the right manner of obseruing a Fast Secondly I will set downe the right vse and the chiefe ends of Fasting Thirdly I will make it manifest that such fasting in the right manner and to the right end is a great helpe and furtherance to our prayers To the first In the right manner of obseruing a Fast 1 The right manner of obseruing a true fast To which foure things are required that it may please God there are foure things required First when we fast either publiquely or priuately it is required that we abstaine from all meate and drinke so long as the fast is continued The greeke word which signifieth to a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fast is asmuch in signification as b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to eat giuing vs thereby to vnderstand that all the time of 1 To fast from all meate our appointed fast we must not eate Thus we finde Dauid fasting till night and would eat nothing till the Sunne was downe for c 2. Sam. 3. 35. when all the people came to cause Dauid to eate meat while it was yet day Dauid sware saying So doe God to me and more also if I taste bread or ought else till the Sunne be downe Notwithstanding herein there must be a respect had of the constitution of the bodie how the bodie is able to continue and hold out the set time of the fast without fainting whtrefore one saith d Dometur caro non interimatur let the flesh be tamed not destroyed For God doth not require that we should destroy the flesh and hurt the body with fasting but onely that we tame the flesh and humble the body Secondly in fasting we must abstaine not onely from 2 To abstaine from all sinne all meat but likewise from all sinne for want of which abstinence from sin the Lord dislikes of the abstinence from meat the people say c Isa 58 3. 4. wherefore haue we fasted and thou seest not Wherefore haue we afflicted our soule and thou takest no knowledge And the Lord answereth them behold in the day of your fast you find pleasure and exact all your labours Behold ye fast for strife and debate and to smite with the fist of wickednesse The Lord reproued them for fasting on this manner Chrysostome saith f Non ciborum abstinentia ieiunium oporatur sed abstinentia peccatorum Chry. ad pop Antioch Hom. 22. It is not the bare abstaining from meates that makes the good fast but abstaining from sinnes as well as from meats Not onely the stomacke should fast from meats but all the members of the bodie should fast from sinne the heart should fast from hatred and malice and enuie the tongue should fast from blasphemous words from slanderous speeches and from all corrupt and filthie communication the eyes should fast from beholding vanitie the eares should fast from receiuing tales the hands should fast from working wickednesse and the feete should fast from walking the pathes of vnrighteousnesse When we fast we should not taste of the bread of malice that 's sowreleauened bread nor touch the daintie meat of carnall pleasure that 's a surfetting meat but we ought to abstaine from euill thoughts sinfull words and wicked deeds for these are all vncleane meat and defile a man as saith our Sauiour g Mat. 15. 19. 20 out of the hart proceed euil thoughts murders adulteries fornications thefts false-witnesse blasphemies These are the things which defile a man Thirdly in the day of our fast we ought to be exercised 3 To be exercised in doing of good Two-fold in doing of good doing workes of Pietie and Charitie First workes of Pietie spending that day in holy 1 To doe works of pietie and religious duties as praying and praising God reading the Scriptures meditating vpon the word of God and his workes as did Cornelius for he saith vnto Peter h Act. 10. 30. foure dayes agoe I was fasting
THE WAY TO THE CELESTIALL PARADISE Declaring how a Sinner may be saued and come to life euerlasting Contained in three bookes The First sheweth that a Sinner may be saued come to life euerlasting By Faith apprehending Christ for his iustification applying to himselfe the promises of the Gospell made in Iesus Christ The Second sheweth that a Sinner may be saued come to life euerlasting By Repentance hauing his sins washed away in the bloud of the Lambe Iesus Christ The Third sheweth that a Sinner may be saued come to life euerlasting By Prayer calling vpon God in the name of Iesus Christ By ROBERT WHITTELL Minister of the GOSPELL IEREM 6. 16. Thus saith the LORD stand in the wayes and see and aske for the old paths where is the good way and walke therein and ye shall finde rest to your soules LONDON Printed by Edw. Griffin for Ralph Rounthwaite and are to be sold at his shop in Pauls Church-yard at the signe of the golden Lyon 1620. TO THE RIGHT HONOVRABLE FRANCIS LORD VERVLAM Lord Chancellor of ENGLAND one of his Maiesties most honourable Priuie Councell Grace mercy and peace be multiplied RIGHT HONOVRABLE GREAT is the excellency of the creatures of God for God taking a view of the workes of his hands a Gen. 1. 31. saw euery thing that hee made and behold it was very good And amongst all the visible creatures greater is the excellent dignity of Man made with an erect body a countenance full of maiesty and with eyes looking vpward towards Heauen the place of his future habitation whereas all other creatures looke downward And in Man farre more excellent is his better part the Soule b Gâ—n 1. 27. created in the image of God expounded by S. Paul to bee c â—ph 4 â—4 righteousnesse and true holinesse God hath not made vs as S. Augustine saith d Aug. Solil q. â—â—p 7. of that sort of creatures which haue onely a being or which haue a being and increasing nor of that sort of creatures which haue not onely a being and increasing but sence but God hath made Man hauing not onely a being and encreasing and sence but hath made him little inferiour to the Angels because he hath giuen him reason and vnderstanding to know God And this diuine and incorporeall substance the Soule is created and infused into the body not onely to giue life and sence and motion to the body and to set it on worke to performe the actions of this life but especially that the body may bee the soules instrument of doing good that while we liue on earth the whole man may glorifie God both in body and soule as S. Paul exhorteth e 1 Cor. 6. 20. Glorifie God in your body and in your spirit which are Gods And these two the soule and body liue together but they die not together for when the body decayeth and dieth the soule liueth yea liueth to liue with the body that sleepeth in the dust of the earth when as at the f 1 Thess 4 16. voyce of the Arch-Angell and with the trump of God it shall g Dan. 12. 2. awake and rise and then the same soule and body being vnited and ioyned together againe shall h 2 Cor. 5. 10. appeare before the iudgement seat of Christ that euery one may receiue the things done in his body according to that he hath done whether it be good or bad And seriously considering that this is the certaine state of Man to liue heere on earth for an i Iob. 14. 14. appointed time then to die and after that to come to iudgement as the Apostle saith k Heb. 9. 27. It is appointed vnto men once to die but after this the iudgement as also waighing well the ouerspreading iniquity of these last euil dayes wherby not onely l 2 Pet. 2. 7. 1. the soule of many a righteous Lot is vexed in seeing and hearing from day to day the filthy conuersation and vnlawfull deedes of the wicked but God is greatly dishonoured his Saboth prophaned and his worship neglected and for neglecting the offered meanes of saluation many perish lose their soules and depriue themselues of the Kingdome of God I cannot sufficiently bewaile the carelesse security and the exceeding great neglect that is in many about the sauing of their poore soules For that men endued with reason vnderstanding being wise and carefull enough for the things of this world should be so voyd of vnderstanding as not to prouide for and preserue the better part the Soule not to prepare an habitation and resting place for the soule in the Celestiall Paradise but carelesly to passe ouer their dayes and suffer their poore soules to perish euerlastingly O carelesse security For this cause Right Honorable I haue for many yeeres bended my studies and framed my selfe to m 1 Cor. 1. 23. preach Christ crucified n Heb. 6. 1. laying the foundation of repentance from dead workes and of faith towards God That â—o men hearing of Christ might beleeue in him and beleeuing in him might repent of their sinnes redresse their wayes and amend their liues and in all vertue grace and goodnesse be followers of Christ and hauing both faith and repentance might be more easily stirred vp to deuout prayer and calling vpon the name of the Lord that they might be saued And being mooued and now at the length resolued to bring forth some of my more priuate labours to more publique view I haue like a young Merchant aduentured this my Ship vpon the dangerous seas of mens different opinions and various conceits and therefore it is in danger specially in this my first voyage to bee tossed with some stormy windes of euill censure and sinister interpretation But my comfort is this my Ship is sound and my commodities not corrupt And to the end that these my labors may finde better entertainment into whose hands soeuer they shall come I haue heeretofore determined and doe now presume to dedicate them to your Honour humbly crauing your Honors fauourable acceptance of the same I dare not say to your Honor of this my booke as the Iewes sayd vnto Christ of the Centurion o Luâ—e 7. 4. Dignus est it is worthy that your Honour should accept it but I rather say in the Centurions owne words p Matth 8. 8. Non sum dignus I am not worthy to bee graced by your Hon. Greatnesse for I am conscious of mine own vnworthinesse Neither is my booke worthy either for sublimity of stile or eloquent phrase or profundity of learning to craue so honourable patronage The matter is it which I commend vnto your Honour The way to the Celestiall Paradise A way which the wise men of the world refuse to walke in counting it foolishnesse which ignorant men dreame not of because their eyes are blinded which the naturall man knoweth not because it is spiritually discerned which worldly men thinke not
A drawing of the heart vp vnto God ibid. Vse Against hasty rash praying p. 339. 2. Attention standing in three things 1. Attending to the matter of prayer p. 340. 2. Hauing respect to the sence ibid. 3. The heart must bee fixed vpon God ibid. Vse Against those who in praying giue liberty to their wandring thoughts ibid. 3. Humility chap. 14. two-fold 1. Outward shewed by outward gestures of 1. Standing p. 341. 2. Kneeling p. 342. 3. Lifting vp the hands ibid. 4. Looking vp to Heauen c. ibid. Vse Consolation to sicke persons and lame people pag. 343. 2. Inward ibid. Vse Against those who giue vnto God onely outward worship p. 344. 7. To pray in faith Chap. 16. Vse Against those who in praying are weak-hearted and doubtfull of being heard pag. 355. 8. To pray according to the will of God pag. 356. Standing in two things 1. Asking spirituall things simply and temporall things conditionally pag. 356. 2. Referring our will to Gods will pag. 357. Vse Against those who consider not whether the things which they pray for be according to Gods will ibid. 9. To pray in the Name of Christ pag. 359. Vse 1. To conclude our Prayers in the Name of Christ ibid. Vse 2. Against those who relie vpon the intercession of Saints pag. 360. Vse 3. Consolation That praying in the Name of Christ God will grant our lawfull requests ibid. 4. The auoyding of vaine repetitions p. 100. two-fold 1. Battologie p. 345. 2. Polylogie ibid. And vaine repetition is to be auoyded For 1. It is but lip-labor p. 345. 2. It is heathenish ibid. 3. God doth not therefore the sooner heare them p. 346. 4. It is not needfull ibid. Vse To reprooue 1. Those who tie themselues to an often repeating of the same prayers ibid. 2. Those who in their conceiued prayers vse often repetitions ibid. 5. Feruency Chap. 15. Vse To make vs more earnest in prayer p. 349. 6. Persenerance pag. 351. Vse 1. To wait vpon the Lord for help and deliuerance p. 353. Vse 2. Against those who are impatient in their trouble and will not stay the Lords leisure Where is shewed how the Lord oftâ—n deferreth the granting of our requests 1. To exercise vs in praying p. 354. 2. That wee may receiue the blessings of the Lord with greater ioy and thankefulnesse ibid. 8. The efficacie and power of Prayer Chap. 17. Two-fold For praier auaileth much 1. Extraordinarily And that 1. In the heauens As 1. In the Firmament pag. 362. 2. In the regions of the Ayre As in 1. The vppermost region ibid. 2. The lower regions ib. 2. In the waters ibid. 3. In the earth pag. 363. 4. In hell ouer the euill spirits ibid. 2. Ordinarily Two-fold In regard of 1. The Bodie and that 1. Remouing euils Twofold 1. Common calamities ibid. 2. Priuate afflictions pag. 364. 2. Procuring good p. 365. 2. The Soule and that 1. Remouing euils As 1. Our sinnes pag. 365. 2. Temptations pag. 366. 3. The terror of death and Iudgement ib. 2. Procuring good As 1. Mercie and forgiuenes ib. 2. All graces necessarie for saluation ibid. 3. Increase of grace ibid. Vse To vse prayer in time of neede as a sure defence pag. 367. 9. The helpes and furtherances of Prayer Chap. 18. And they are three 1. Gods holy Spirit And the Spirit helpeth vs three wayes 1. Teaching vs to pray aright pag. 368. 2. Causing vs to attend to the things which we pray for pag. 369. 3. Stirring vp the heart to pray with sighes and groanes ibid. Vse 1. Before we pray to craue â—he assistance of Gods holy Spirit pag. 369. Vse 2. Consolation That the good Spirit of God helpeth vs to pray ibid. 2. Religious fasting Chap. 19. Wherein 3. things 1. The right manner of obseruing a true fast To which 4. things are required 1. To fast from all meat pag. 370. 2. To abstaine from all sinne pag. 371. 3. To be exercised in doing of good ibid. Which is two-fold To doe 1. Workes of pietie ibid. 2. Workes of charity p. 372 4. To fast in secret ibid. 2. The right end of fasting Two-fold 1. To tame the flesh ibid. 2. To humble the soule pag. 373. 3. How fasting is a helpe to Prayer 2. wayes 1. Stirring vp our deuotion ibid. 2. Helping to get the masterie ouer some great sinne ibid. Vse Against those who cannot endure to fast pag. 374. 3. Diuine Meditations Chap. 20. considered two wayes 1. Generally p. 376. 2. Particularly twofold concerning 1. God three-fold concerning 1. The Attributes of God As his 1. Eternitie ibid. 2. Power pag. 377. 3. Iustice ibid. 4. Mercie ibid. 5. Patience ibid. 6. Wisdome p. 378. 2. The word of God ibid. 3. The woorks of the creation Three-fold In the 1. Heauens pag. 379. 2. Earth pag. 380. 3. Waters pag. 381. 2. Our selues twofold in regard of 1. Our state Three-fold 1. Past What we were pag. 382. 2. Present What we are pag. 383. 3. To come What we shall be ibid. 2. Our dayes and houres threefold 1. In the morning ibid. 2. In the day time pag. 384 3. In the euening ibid. Vse Against those who haue their thoughts much vpon earthly things and little on heauenly things pag. 385. 10. Motiues and perswasions to Prayer Chap. 21. And they are foure 1. Testimonies of Scripture pag. 386. 2. Examples ibid. 3. The necessitie of Praier Foure-fold 1. Our want is verie great pag. 387. 2. We are in continuall feare of perils and dangers pag. 388. 3. Except a man exercise himselfe to Prayer he is dead being aliue ibid. 4. The want of prayer is a marke of wicked and vngodly men pag. 389. 4. The benefit of Prayer Threefold 1. Gods promise to heare our Prayers pag. 389. And God heareth our Prayers two wayes 1. Giuing vs sometimes the same things which we desire p. 390. 2. Not granting vs the same things which we desire but giuing vs some thing else better for vs. ibid. 2. Prayer is a great helpe in trouble conâ—idered two wayes 1. Generally pag. 391. 2. Particularly As 1. In time of Warre p. 392. 2. In captiuitie ib. 3. In famine pag. 393. 4. In the plague pestilence ib. 5. In temptation ibid. 6. In sicknesse ib. 7. To cure the soule pag. 394. 3. Saluation p. 394. Vse 1. Against those who in time of trouble seeke not vnto the Lord but either trust in lawfull meanes or seeke helpe by vnlawfull meanes pag. 394. Vse 2. To giue our selues deuoutly to prayer pag. 395. Good Reader the literall faults escaped in Printing thine owne vnderstanding may teach thee how to correct the materiall faults any whit altering the sence are these following LIb. 1. Page 11. line 16 they for he pag. 18. l. 23. in the end of the line blot out in p. 21. l. 26. riâ—us for gloriâ—us p. 26. l. 20. they for to and l. 33. read a wicked p. 32. l. 14. r. outward worship p. 37. l. 24. formely for formerly p.
c. 6. to them that beleeue This is called an historicall faith For they that haue this faith doe acknowledge the History of the Bible and all things contained therin to be true by this faith they acknowledge that what God hath done is true and what he hath sayd and promised shall surely come to passe they haue a generall knowledge they haue their vnderstanding inlightned with knowledge but not with renewing grace nor sauing knowledge this bare knowledge alone may bee in Reprobates and wicked men yea in the Deuils In wicked men for it is sayd of Simon that p Acts 8. 13. hee beleeued Did he beleeue what faith had hee was it a true faith No his faith was but a generall knowledge with an assent to the things which hee heard the Apostles preach that they were true but they wanted the true sauing faith as appeares by Peters sharp rebuking of him for that his q Verse 21 23. heart was not right in the sight of God but was still in the gall of bitternesse and in the bond of iniquity yea this generall faith is in Deuils as S. Iames witnesseth r Jam. 2. 19. thou beleeuest that there is one God thou doest well the Deuils also beleeue and tremble That is the Deuils haue a generall knowledge of the Word of God and the things contained therein and beleeue that whatsoeuer is written in the Word of God is true they beleeue according to the Scriptures that God is a iust God and will punish sinners yea they know and beleeue that God hath prepared Hell for the tormenting not onely of wicked and vngodly men but for the euerlasting tormenting of the Deuill and his Angels this they beleeue and beleeuing tremble but they want the true faith to apprehend the mercy of God in Christ Iesus Wherefore one saith of the faith of Deuils that it is Å¿ Fides in Daemonibus coacta Tho. 1. q. 64. ar 2. not voluntary but forcibly drawne from them Secondly some haue not onely a knowledge of the 2 Temporary faith Word and doctrine deliuered in the Scriptures but do giue their assent thereunto by open profession of the Gospell and that with ioy and delight but it is onely Parae explic catech Vrsin for a time and in time of trouble and temptation their faith failes and they go away and fall backe from their faith and profession This is called a Temporary faith because it is but temporary it is not permanent it continueth not These are resembled by the stony ground vpon which the seed of Gods Word falleth and they receiue it with ioy yet haue no root in themselues and therfore t Matth. 13. 10 21. dure but for a while for when tribulation or persecution ariseth because of the Word by and by they are offended as our Sauiour speakes in the Parable of the seede And as S. Luke hath it u Luk. 8. 13. for a while they beleeue and in time of temptation fall away Thirdly some haue had power giuen them from aboue 3 Miraculous faith to doe wonders and worke miracles and that by the gift of Faith which faith was a speciall gift of God either to doe some strange and extraordinary worke Parae which could not be done by ordinary meanes or else a gift of fore-telling things to come by diuine reuelation By this faith Peter restored the x Acts 3. 9 7. lame to his limbs And raised y Acts 9. 40. Tabitha from death to life And by this faith Paul healed the man that had beene z Acts 14. 8 9 10. a Cripple from his mothers wombe But this faith alone though it bee great in power and mighty in working doth not iustifie a sinner nor saue a soule and therefore wee finde that wicked men and such as haue not had true sauing faith haue had power to doe miracles and to worke wonders It is held that Iudas wrought miracles as did also the rest Pola Synt. t. 2. l. 9. c. 6. of the Apostles for Christ gaue this power to the a Matth. 10. 1. twelue Disciples and yet Iudas was a Deuill and so Christ calls him b Ioh. 6. 70 71. Haue not I chosen you twelue and one of you is a Deuill he spake of Iudas Iscariot Our Sauiour hath told vs that very Hypocrites and wicked men may doe wonders and will glory in the same and plead for themselues at that great day what wonderfull things they haue done c Mat. 7. 22 23. Many will say to me saith Christ in that day Lord Lord haue we not prophesied in thy name and in thy name haue cast out Deuils and in thy name done many wonderfull workes and then I will professe vnto them I neuer knew you depart from mee yee that worke iniquity And S. Paul speaking of Antichrist saith that d 2 Thess 2. 9. his comming is after the working of Satan with all power and signes and lying wonders Fourthly some haue faith whereby they doe not 4 Iustifying faith onely beleeue the Word of God to be true and giue assent thereunto with ioy for a time but the Spirit of God worketh such grace in their hearts that they doe apprehend Christ Iesus for their Iustification and are perswaded of the mercy of God in Christ for the remission of their sinnes and saluation of their soules and in this faith they continue to the end these haue a true iustifying and sauing faith Of this faith and the nature of it more is to be spoken in the next place where I come to shew what the true faith is CHAP. VI. Shewing that there is but one true sauing Faith and what it is with the titles giuen vnto it and the properties belongging thereunto THe diuerse sorts and kinds of Faith being made 3 There is but one true faith knowen the order of the Treatise requires that in the third place I make it manifest that notwithstanding there bee diuerse kindes of faith yet there is but one true faith For concerning Faith we are to consider two things the one is touching the things about which faith is conuersant which is the obiect of faith the other is concerning the subiect persons in whom faith is Faith is as hath beene shewed diuersly in diuerse men some haue a great and some a little faith some haue a strong and some a weake faith some haue an effectuall working faith a liuing faith and some haue but an vnfruitfull faith a dead faith some haue a fained and some an vnfained faith some haue but an historicall some a temporary and some a true iustifying and sauing faith In regard of men therfore faith is diuerse but inasmuch as the a Cum obiectum fidei sit prima veritas fides necessario vna Tho 22 a. q. 4. ar 6. obiect of faith is as one saith the first truth because faith is conuersant about the Truth and that there is but one Truth from
one onely true God to acknowledge the Vnity of the God-head and the Trinity of Persons but to know and acknowledge the one only What it is true God to be our God that God the Father hath elected vs in Christ hath redeemed vs by Christ and sanctifieth vs by his Holy Spirit To acknowledge that God the Father is our Heauenly Father who hath created preserued and doth continually by his prouidence sustaine vs that God the Son is our Sauiour and Redeemer and that the Holy Ghost is our Sanctifier and Comforter and to know and acknowledge that God of his mercy through the merits of Christ will assuredly saue our soules and giue vs life euerlasting So that a man hauing true sauing Faith and being endued with this true sauing Knowledge may say vnto the Lord with Dauid a Psal 22. 10. Thou art my God Againe b Psal 25. 2. O my God I trust in thee Yea may say with Thomas c Ioh. 20. 28. My Lord and my God This is not onely to d Credere Dâ—um credâ—re Deâ—â— credere in Deum beleeue there is a God that God is and that there is one God nor onely to giue credit to the word and promise of God but this is to beleeue in God That is so to beleeue as that euery one that hath true faith can say in particular for himselfe I beleeue that the one onely true God is my God and therfore I trust in him I feare him I loue him I worship him I call vpon him I depend vpon his prouidence for temporall things and rest vpon his mercy for forgiuenesse of sinnes and euerlasting life This particular knowledge of God is sauing knowledge bringing comfort health and saluation to the soule as our Sauiour saith e Ioh 17. 3. In the knowledge of God foure things to be considered This is life eternall to know thee the onely true God And to the end that we may seeke after and attaine vnto this sauing knowledge I will shew foure things concerning the knowledge of God First how necessary it is to haue the true knowledge 1 The true knowledge of God is necessary For of God Secondly how profitable it is Thirdly how dangerous it is to want it Fourthly the meanes of obtaining it Touching the first the true knowledge of God is necessary for First God requireth it Salomon saith f Prou. 3. 6. In all thy wayes 1 God requireth it acknowledge him Dauid giueth his sonne Salomon this counsell g 1 Chro. 28 9. Know thou the God of thy Father and serue him with a perfect heart and with a willing minde And S. Paul prayeth for the Colossians that they might increase in the h Col. 1. 10. knowledge of God 2 God complaines of the want of it Secondly the Lord complaines of the want of the knowledge of God by Ieremie thus i Ier. 4. 22. My people is foolish they haue not knowne me And by Hosea hee saith k Hos 4 1. The Lord hath a controuersie with the inhabitants of the land because there is no truth nor mercy nor knowledge of God in the Land Thirdly the Lord prefers the knowledge of God before 3 It s better then sacrifice sacrifice and burnt offerings l Hos 6. 6. I desired mercy and not sacrifice saith the Lord and the knowledge of God more then burnt offerings Fourthly the knowledge of God is so necessary that 4 Without it we cannot be saued without it wee cannot bee saued S. Paul affirmes that m 1 Tim. 2. 4. God will haue all men to be saued and come vnto the knowledge of the truth God who hath appointed the end hath also ordained meanes to the end the end is the saluation of our soules that 's the end of our Faith that 's the blessed end that we desire and long for now the meanes of obtaining saluation is to come to the knowledge of the truth to know and acknowledge the onely true God and Iesus Christ whom hee hath sent So necessary is the knowledge of God For the Second how profitable the knowledge of 2 The knowledge of God is profitable For God is appeareth by the benefits that come thereby Which are specially these two First the true knowledge of God worketh peace and concord amongst men of contrary dispositions and 1 It maketh peace amongst men of contrary dispositions correcteth the froward natures of men making them of fierce and wrathfull to become gentle and patient This was fore-shewed by the Prophet Esay saying n Isa 11. 6 7 8 9. The Wolfe shall dwell with the Lambe the Leopard shall lie downe with the Kid and the Calfe and the young Lyon and the Fatling together and a little childe shall lead them And the Cow and the Beare shall feed c. They shall not hurt nor destroy in all my holy mountaine for the earth shall bee full of the knowledge of the LORD Where the knowledge of God is it will work a great alteration and change if by nature men be like Wolues giuen to deuoure and destroy their neighbours the the knowledge of God will cause them to cease from their rauinous greedy deuouring of others if they bee by nature like Lyons and Beares fierce wrathfull bloudy-minded the true knowledge of God will tame them and make them meeke and gentle Wherefore if any now in the time of the Gospell be like Wolues and Lyons and Beares towards their brethren and neighbours it is because they haue not the true knowledge of God But heere it will be sayd that some that haue knowledge Obiect are wrathfull cruell and hard-hearted towards their brethren I answer their knowledge is not sanctified they haue Answ knowledge but not grace to put their knowledge in practice they know God but will not doe the will of God They haue the knowledge of God in their heads but not in their hearts For certaine it is if men had the true knowledge of God aswell in their hearts and mindes as in their heads and tongues they would not they durst not be to their brethren as Wolues and Lyons and Beares the knowledge of the Lord would make them more peaceable more quiet and patient Secondly the true knowledge of God brings eternall 2 Eternall life commeth therby life so saith our Sauiour o Ioh. 17. 3. This is life eternall to know thee the onely true God The third thing concerning the knowledge of God is the hurt and danger that comes through the want 3 The want of the knowledge of God is hurtfull and dangerous for it causeth thereof As the knowledge of God is necessary and profitable so the want therof is hurtfull and dangerous First because the want of the knowledge of God causeth mourning and languishing desolation and destruction as the Lord sheweth in Hosea complaining that there was p Hos 4. 1 3. no knowledge of God in the land he
euen wicked men Reprobates yea Deuels 2 Against the Romists who will not suffer the people to read the Scriptures in a language which they vnderstand haue a generall knowledge of God they know that there is a God yea they know there is one God as witnesseth S. Iames g Iam. 2. 19. Thou beleeuest hat there is one God thou doest well the Deuils also beleeue and tremble Secondly seeing that the meanes of attaining to the true knowledge of God is as hath beene shewed by the Scriptures by reading and hearing the Word of God and meditating thereon this reproues the Romish Church which will not suffer the Lay-people to haue the Scriptures in a knowne tongue nor to read them in a language which they vnderstand but locke vp the Scriptures from them in a strange language and so will not suffer the simple people to come to the knowledge of the truth contrary to the word of Christ h Ioh. 5. 39. Search the Scriptures contrary to the practice of those noble Bereans who i Acts 17. 11. searched the Scripture and contrary to the doctrine of the Fathers of the Church in former times for Chrysostome exhorteth the people to k Comparate vobu Biblia c. Chrysost in Col. 3. Hom 9. prouide them Bibles or the New Testament and exhorteth Parents to teach their children to sing Psalmes Heere then consider what great wrong and manifest iniury the Romish Preists doe to the poore people for in keeping the Scriptures from them they take from them both their light and their weapons Their light Dauid saith l Psal 119. 105. Thy word is a lampe vnto my feet and a light vnto my path The Word of God is to a man for the direction of his life as a lampe as a torch as a light shining befâ—re him in a darke night to direct and guide his feet in the way wherein he is to walke Now to depriue the people of the Scriptures in their vulgur tongue is to take away their lampe to put out their candle to depriue them of the light and to cause them walke in darknesse so the blind lead the blinde and both fall into the ditch This is also to depriue the people of their spirituall armour wherwith they should defend themselues against the assaults of the Deuill The Word of God is part of that armour of God appointed for a Christian-souldier it is his sword so the Apostles cals it m Eph. 6. 17. Take the helmet of saluation the sword of the Spirit which is the Word of God With this sword of the Spirit Christ our Sauiour â—ought against the Deuill and ouercame him for when the Deuill tempted Christ hee answered n Matth 4. 4. It is written the Word of God was the weapons wherwith he fought by the Sword of the Spirit which is the Word of God Christ draue away the Deuill and this sword of the Spirit the Word of God is appointed for eueey Christian to take vnto himselfe to defend himselfe against his spirituall aduersaries yea against that great aduersary of our soules the Deuill and therefore whereas the Church of Rome will not suffer the Lay-people to read the Scriptures in a language which they vnderstand they send them to fight against the Deuill that strong aduersary and take their weapons from them and so lay them open to the assaults of the Deuill Thirdly seeing that the knowledge of God is as hath 3 Against those who wilfully liue in ignorance beene shewed so necessary so profitable and the want thereof so hurtfull and dangerous and that there are also meanes to come to the knowledge of God this reprooues those who notwithstanding these things yet still liue in ignorance and doe not labour to come to the knowledge of the truth that they may bee saued though the light shine they walke still in darknesse and though meanes of saluation be offered yet they refuse or at least neglect the meanes inasmuch as they doe not diligently read the Scripture nor attentiuely heare the word of God preached neither by meditation ponder it in their hearts inasmuch as they doe not suffer it to take rooting in their hearts but suffer it to slip out of their mindes and doe not pray vnto God for a blessing vpon their hearing and reading of the Word of God For certainely there is no man hauing reason and capacity to vnderstand but vsing these good means might attaine to the knowledge of God If a man that is as yet ignorant of the true knowledge of God would diligently apply himselfe to the reading of the Scriptures and to the hearing of the Word read and preached when he hath heard the Word of God if he would lay it vp in his heart and meditate thereon and lastly if he would earnestly pray vnto God for the obtaining of the Spirit of God to inlighten his vnderstanding with true sauing knowledge and that God by his holy Spirit would sanctifie his heart sanctifie his vnderstanding and memorie if he would when he reades the Scriptures pray that God would o Ephe. 1. 18. inlighten the eyes of his vnderstanding and p Psal 119. 18. open his eyes that he might behold wondrous things out of the law When he heareth the word pray that God by his holy Spirit would open his heart as he did q Act. 16. 14. Lydia's that he might attend to the things which are spoken of the Preacher and when he hath either heard or read the Scriptures pray that he might with the Mother of Christ r Luk. 2. 51. keepe all those sayings in his heart by these holy and sanctified means a man might attaine to so much knowledge as would be sufficient for the sauing of his soule by these meanes he might be able to giue an account of his Faith and to render a Å¿ 1. Pet. 3. 15. reason of the hope that is in him In a word by these meanes a man may t 1. Tim. 2. 4. come vnto the knowledge of the truth that he may be saued CHAP. X. Of the knowledge of Iesus Christ Generall and particular How necessary the true knowledge of Iesus Christ is against those which denie Iesus Christ by Infidelity Heresie and Apostasie HItherto of the first thing wherein true Faith consisteth the knowledge of God Secondly true sauing Faith consisteth in 2 In the right knowledge of the mysterie of the Incarnation of Christ the right knowledge of the mysterie of the Incarnation of Christ of this our Sauiour Christ himselfe saith a Ioh. 17. 3. this is life eternall to know thee the onely true God and Iesus Christ whom thou hast sent Againe he saith to his Disciples b Ioh. 14. 3. ye beleeue in God beleeue also in me In the knowledge of Iesus Christ I consider two things First the sorts and kinds of it Wherein two things Secondly the necessitie of it For the first 1 The
truth Which word of truth is the meanes of obtaining faith as S. Paul saith h Râ—m 10. 17. Faith commeth by hearing and hearing by the Word of God Thirdly all that doe truely and faithfully call vpon 3 They that call vpon God the name of the Lord doe beleeue for i Rom. 10. 14. how shall they call on him in whom they haue not beleeued Lastly they haue faith which doe shew forth the effects and fruits of faith in their life by their carefulnes 4 They that shew their faith by their workes to please God to walke in obedience to his commandements and to be exercised in good workes Of this S. Iames saith k Iam. 2. 18. Shew me thy faith without thy workes and I will shew thee my faith by my workes So then it appeares that although all men haue not yet some haue the true faith though Reprobates and the enemies of the Gospell and prophane people and Hypocrites haue not faith yet many there are that haue faith For all the Elect and they that are effectually called they that are regenerate and borne anew they that doe truely and faithfully call vpon God and they that doe shew forth the fruits of their faith by a godly life haue faith The consideration of this that all men haue not faith Vse 1 serues first for instruction to teach vs if in the course of Maruell not that vnregenerate men are so wicked our life we meet with vnreasonable and wicked men and wonder at it that men should be so disordered goe so out of square be so notoriously wicked and so vnreasonable to deale with that we cease to maruell For All men haue not faith They are naturall men they doe but their kinde they haue not faith for if they had faith indeede they would not be so vile so wicked and abhominable in their doings but they would be more orderly more reasonable to deale with yea they would bee of better life and of more sober conuersation Let vs not then maruell but rather pray as S. Paul praies the Thessalonians to pray for him that wee may bee deliuered from l 2. Thess 3. 1 2. unreasonable and wicked men for all men haue not faith Secondly the consideration of this that though all Vse 2 men haue not yet many haue true sauing faith serues Consolation to them that haue true faith for consolation It s a good euidence to a man concerning the assurance of his saluation if hee be assured that hee hath true faith For all men haue not faith faith is not common to all but proper and peculiar to the Elect. Now then when as a Christian vpon good and infallible ground can assure himselfe that hee hath true faith he may then also safely gather assurance that he is of the number of Gods Elect and therefore shall certainely be saued for the Elect and only the Elect haue faith and as many as are ordained to saluation doe beleeue From hence the true beleeuer through true sauing faith assisted by the Spirit of God gathers the assurance of his owne saluation and receiues comfort to his soule that he is one of Gods Elect and shall bee saued With this heauenly meditation the sorrowfull soule of a sinner is refreshed with this sweet consolation he goes away in peace lies downe in peace and rests in peace CHAP. XII Of the necessity of hauing the true faith WHo are partakers of true sauing faith 6 The necessity of hauing the true faith which is great For hath beene declared The next thing to bee considered in the treatise of Faith which is in order the sixt is the necessity of faith Great is the necessity of true sauing Faith For First true sauing faith is the very true life of the soule 1 Faith is the life of the soule without which a man is dead being aliue Hence it is that St Paul speaking of the state of the Ephesians before their conuersion and before they did beleeue saith of them that they were a Ephe. 2. 1. dead in trespasses and sinnes And againe speaking of their spirituall state by grace after that they beleeued saith of them that they were quickned b Verse 4. 5. God who is rich in mercie through his great loue wherewith he hath loued vs euen when we were dead in sins hath quickned vs together with Christ And speaking of himselfe now conuerted and turned vnto God now beleeuing in Iesus Christ he saith c Gal. 2. 20. I liue by the faith of the Sonne of God Giuing vs hereby to vnderstand that whosoeuer hath not true faith in Iesus Christ is dead in trespasses and sinnes And though concerning the outward man he may liue and moue yea haue health strength of bodie yet notwithstanding as long as he remaines in his naturall state whiles he is not truly conuerted and turned to God from his former sinfull life and as long as he wants true sauing faith he is concerning his spirituall state as a dead man hauing no true life of grace in him But on the other side whosoeuer is conuerted and turned to God whosoeuer is crucified to the world dead to sinne and hath true sauing faith beleeuing in Iesus Christ to saluation such a one is quickned by the Spirit he is now raised from the death of sin to the life of righteousnesse and now he is no more dead but aliue he liues by the faith of the Sonne of God so that faith is the verie true life of the soule as it were the soule of the soule for as the soule giues life to the bodie so Faith giues life to the soule and as the bodie without the soule is dead so the soule without faith is dead also Secondly without faith nothing that we doe can 2 Without faith nothing pleaseth God please God Wherefore it is that the Apostle saith d Heb. 11. 6. Without faith it is impossible to please him Whether therefore we fast or pray or giue almes whatsoeuer spirituall sacrifice we offer vnto God or whatsoeuer good thing we doe if we would haue the Lord to accept our sacrifice and seruice and to be wel pleased with our good workes we must looke that we haue faith that our prayers and thankesgiuings almsdeeds and whatsoeuer good thing we doe proceede from a heart purified by Faith Faith is as necessarie in our spirituall sacrifices good works that they may please God as salt was in the sacriffces in the Leuiticall law Where it was commaunded that e Leuit. 2. 13. euery oblation of their meat offering they should season with salt as salt seasoned their sacrifices so faith seasoneth our sacrifices and therefore as our Sauiour saith to his Disciples f Mark 9. 50. haue salt in your selues so I say to all haue faith in your selues For through Faith our workes are acceptable to God and please God but without faith it is impossible to please him Thirdly
is Saluation of which saith S. Paul d Ephe. 2. 8. by grace are ye saued through faith The promise of saluation is made to them that haue true faith and beleeue in the Sonne of God as saith S. Iohn e Ioh. 3. 16. God so loued the world that he gaue his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life This was the comfortable saying of the Apostles Paul and Silas to the keeper of the Prison he said f Act. 16. 30. 31. What must I doe to besaued and they said beleeue on the Lord Iesus Christ and thou shalt be saued and thy house These are the benefites of true faith Now seeing that the benefit of true sauing faith is so Vse great seeing that such are the excellent dignities and exceeding Vse all meanes to obtaine the true faith great priuiledges thereof seeing that through true faith we are iustified and made sonnes of God by Adoption and grace seeing faith purifieth our hearts and we liue by faith seeing faith helps vs to get the victorie ouer the enticements of the flesh the allurements of the world and the temptations of the Deuill and lastly seeing true faith saues the soule from perishing and brings euerlasting life if we desire to be thus happie and blessed if of sinners we desire to be accepted iust and righteous if of sonnes of men and children of wrath we desire to be sonnes and children of God if we would haue our corrupt hearts purged and cleansed if we would so liue as to depend and waite vpon God for a blessing vpon our labours and enterprises if we would ouercome our spirituall aduersaries the flesh the world and the Deuill finally if we would saue our soules from perishing euerlastingly then let vs euery one labour for the obtaining of true sauing Faith We know that a man will labour hard and euen straine himselfe to obtaine that thing which he knowes to be of great price of great value and singular worth Such a thing is Faith it is very excellent and precious for by Faith in Iesus Christ we are g Act. 13. 39. iustified from all things from which we could not be iustified by the law of Moses And h Rom. 5. 1. being iustified by faith we haue peace with God through our Lord Iesus Christ By true faith we are made sonnes of God which is a great priuiledge for if it be an honourable thing to be the sonnes of Nobles and Princes on earth how honourable a thing is it to be the sonnes of God yea heires of God and ioynt heires with Christ By faith we liue by faith we accomplish great victories by faith we fight against our spirituall enemies the flesh the world and the Deuill and ouercome them and by faith in Iesus Christ we saue our soules from perishing Who is he then that hath any feeling of his spiritual state who is he that hath any hope of the inheritance of the life to come that will not earnestly desire and diligently seeke so precious a lewell the rare gift of faith And if any be enflamed with a loue of this excellent grace and haue a longing desire to obtaine it the means how true sauing faith may be obtained shall be shewed in the next place CHAP. XIIII Shewing how and by what meanes true sauing Faith may be procured THe eyght generall point in the Treatise of Faith is how true sauing Faith may be procured 8 How true faith may be obtained By two meanes and obtained The meanes of obtaining true sauing Faith are two The one is the Efficient the other the Instrumentall cause of Faith Touching the first The Efficient or working cause of Faith is God who by his holy Spirit worketh that 1 The efficient cause of faith The Spirit of God grace in the heart to beleeue As witnesseth St Paul to the Philippians saying a Phil. 1. 29. vnto you it is giuen in the behalfe of Christ not onely to beleeue on him but also to suffer for his sake To beleeue in Christ is the gift of God It is God that giues grace to beleeue When S. Peter made that heauenly confession of Christ b Mat. 16. 16. 17. Thou art Christ the sonne of the liuing God Iesus answered and said vnto him Blessed art thou Simon Bariona for flesh and bloud hath not reueiled it vnto thee but my Father which is in heaaen It was not of himselfe that S. Peter made that heauenly confession but of God c Ioh. 6. 44. No man can come to me saith our Sauiour except the Father which hath sent me draw him he saith d Traxerit non duxerit draw him not lead him least we should attribute any thing to mans owne power and will in his first conuersion for when God worketh this sauing grace of faith in any one at the same time he mooueth the will of man with a holy desire of faith which before was vnwilling yea God by his holy Spirit doth inlighten the mindes of men with the knowledge of Iesus Christ and prepares their hearts to receiue the gift of faith So that in the working of this grace of faith in the heart not onely the gift it selfe is of God but the verie preparation of the heart to receiue faith is of God also According to that saying of the Apostle to the Philippians e Phil. 2. 13. it is God that worketh in you both to will and to doe of his good pleasure Where then is mans free will in spirituall good things Vse it is excluded For man yet remaining in his naturall Against mans free will in spirituall good things state of corruption before his conuersion is not onely like to that man in the Gospell wounded and f Luk. 10. 30. halfe dead but euen g Ephe. 2. 1. dead in trespasses and sinnes And therefore as it is impossible for a dead man to raise himselfe except the breath of life be breathed into him so it is impossible for a sinner yet being in his naturall state of ignorance and vnbeliefe of sinfulnesse and corruption to quicken and raise himselfe except God by his holy Spirit breath into his soule the life of grace and so quicken him and raise him vp It is true I confesse the Lord saith to sinners h Ioâ—l 2. 12. turne Obiect ye to me the Prophets exhort sinners to i Hos 14. 1. Ioel 2. 13. returne vnto the Lord. Iohn Baptist saith k Mat. 3. 2. Repent yee and Christ sayth l Marc. 1. 15. Repent ye and beleeue the Gospell But from hence it cannot be gathered that sinners and vnbeleeuers haue of themselues a naturall power to Answ turne to God to beleeue and repent But in these sayings the Lord sheweth rather m Non quid homines pâ—ssint prastare sed quid praestare debeant What men ought to doe then what they can doe When the Lord saith
the performance of his promises God made great and gracious promises vnto Abraham that hee would make of him l Gen. 12. 2 3. a great nation that hee would blesse him and in him should all families of the earth be blessed That hee would m Gen. 13. 14 15 17. giue the land of Canaan to him and to his seede for euer Moreouer God made a Couenant with Abraham n Gen. 17. 7. to be a God vnto him and to his seede after him And to the end that Abrahams faith might be confirmed and strengthned in the promises of God hee gaue him the Sacrament of Circumcision o Vers 10. 11. a token of the Couenant betwixt God and him which S. Paul calls a seale p Rom. 4. 11. And hee receiued the signe of circumcision a seale of the righteousnesse of the faith which he had yet being vncircumcised So also in the new Testament the Lord hath made a most gracious and mercifull promise that q Ioh. 3. 16. Whosoeuer beleeueth in the Sonne of God shall not perish but haue euerlasting life And God to ratifie and confirme this his couenant hath sealed it with the bloud of Iesus Christ r Matth. 26. 28. This is my bloud of the new Testament which is shed for many for the remission of sinnes This is the Couenant of Grace wherin we for our parts are bound to beleeue in Iesus Christ and God for his part promiseth remission of sinnes and euerlasting life vpon condition that wee beleeue And for confirmation of this his promise Iesus Christ hath sealed the Couenant with his own bloud by which seale of the Couenant our faith is confirmed and strengthned in the assurance of the promises of saluation The third meane is Prayer S. Iames saith Å¿ Iam. 1. 17. Euery 3 Prayer good gift and euery perfect gift is from aboue and commeth downe from the Father of lights Now faith is the gift of God and God doth not onely giue grace but likewise increase of grace according to that saying of our Sauiour t Matth. 25. 29. Vnto euery one that hath shall be giuen and hee shall haue abundance Now the meanes to bring downe from the Father of lights both the gifts of grace and increase of grace is Prayer and therefore the meanes of increasing the gift of faith is Prayer From hence it is that u Marc. 9 24. the father of the childe cryed out and sayd with teares Lord I beleeue help thou mine vnbeleefe x Luk. 17. 5. And the Apostles said vnto the Lord Increase our Faith Thus Faith is nourished increased and preserued by the threefold meanes of the Word Sacraments and Prayer And seeing that faith is nourished and strengthned Vse seeing it is increased and preserued by these godly Diligently and conscionably to vse the meanes wherby faith is increased and preserued meanes of reading the Scriptures hearing the Word meditating vpon it and conferring about it likewise by the participation of the Sacraments and by Prayer the consideration heereof ought to make vs carefull diligently and conscionably to vse these meanes if wee haue desire that our faith should bee increased grow stronger and bee preserued Fire to the end it may burne must necessarily haue wood or other fuell ministred vnto it or else by little and little the heat slacketh and in the end the fire goeth out Our life is maintained by meat and drinke which being withdrawne the body for want of nourishment waxeth faint strength decayeth and in the end it pineth away such is the state of our soule wee liue spiritually by the faith of the Son of God faith in Iesus Christ is the true life of our soule which as it is begotten by the Word of truth so is it also maintained nourished and preserued by the Word Sacraments and Prayer which spirituall food and nourishment if it be denyed the soule endangers the life of the soule God who hath giuen to a man a body hath also appointed and prouided meanes to nourish and sustaine the body so likewise the Lord God who hath giuen vnto man a soule hath appoynted him meanes to nourish and strengthen his soule Wherefore if wee would haue our faith which is the life of the soule nourished increased and preserued wee must make conscience of reading the Scriptures diligently hearing the Word reuerently meditating vpon it seriously conferring about it willingly receiuing the Sacrament of the Lords Supper frequently and praying vnto the Lord earnestly for the increase of faith else as sure as the fire without fuell goeth out and the body without nourishment pineth away so without the vse of these holy meanes the seeming graces of the Spirit will soone bee extinguished the soule will pine away and perish Very fitly hath the Apostle ioyned together these two exhortations y 1 Thess 5. 19 20. quench not the Spirit Despise not prophesying Giuing vs to vnderstand that the despising of prophesying and contemning of preaching is a meanes to quench the Spirit If a man should wilfully refuse his meat and deny his body all food and nourishment he might be accounted a very foolish man and one that went about to destroy his body So likewise whosoeuer doth despise the means of saluation and wilfully refuse the true food and nourishment of his soule is a very foolish man and one that goes about to cast away destroy his owne soule CHAP. XVI Of perseuerance in grace proouing that the true iustifying faith cannot vtterly faile and that whosoeuer hath true faith cannot finally fall away WHereas it hath beene made manifest in the former Chapter that faith being once begotten in the heart is afterwards nourished strengthened and confirmed yea increased and preserued by diuerse meanes Question hereupon a question ariseth whether true iustifying Whether true faith may vtterly faile faith may be so preserued and continued that a man may be sure it shall continue to the end or whether a man hauing true iustifying faith may fall away from his faith and loose it I answere The elect who are effectually Answ called of God and haue true iustifying Faith may fall but cannot fall quite away a Fides in sanctis saepenumerò labefactari nunquam tamen deficere pâ—test Zanch. Miscell de perseuer sanctor c. 3. faith in the Saints and children of God may be weakned but their faith cannot altogether faile nor perish They may for a time loose the comforts of the Spirit but not for euer It is true indeed the elect the children of God doe sinne and that somtimes greatly and grieuously as Dauid in the matter of Vriah the Hittite and therefore may exceedingly weaken their faith and may seeme to haue lost faith and grace inasmuch as they doe not feele their wonted sweete communion with Christ neither perceiue any powerfull working of the Spirit which was Dauids case after his sinne of adulterie with Bathsheba for vpon his repentance he praye thus
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 selfe maketh intercession for vs with gronings which cannot bee vttered This is also that which S. Paul hath to the Galatians g Cal. 4. 6. And because yee are sonnes God hath sent forth the Spirit of his Sonne into your hearts crying Abba Father By all which it is manifest that it is a sure and certaine signe of true faith if the Spirit of God worke this grace in vs to stirre vp our hearts by deuout prayer and supplication to seeke vnto God to runne vnto our Heauenly Father and to cry Abba Father A childe in time of sicknesse paine and griefe or being in any perill and danger whither doth he run or to whom doth he cry but to his father he hopes his father will helpe him and therefore calls and cryes to his father complaines and makes his mone to his father Like as the Shunamites sonne when he was sore grieued with a paine in his head came to his father and sayd h Luk. 4. 19. My head my head So the sonnes and children of God in time of their heauinesse of soule when they are sicke with sinne diseased in soule and troubled in conscience with the burthen of their sinnes or whether they bee in any outward affliction or trouble whither doe they run but to their Heauenly Father and as the Shunamites childe sayd to his father My head my head so they euery one cry My soule my soule My conscience my conscience my soule is in heauinesse my conscience is sore troubled and burdened with the heauy waight of my sinnes And then in hope of the mercy of God in Iesus Christ they humbly confesse their sinnes they hide not their iniquities they earnestly craue mercy and sue for the pardon of their sinnes aboue all things they seeke ease to their afflicted soule and comfort to their distressed conscience building vpon those gracious word of our Sauiour i Matth. 11. 28. Come vnto me all ye that labour and are heavy laden and I will giue you rest And thus to call vpon the name of the Lord is a signe of saith The fist is an inward conflict betweene the Flesh and 5 Conflict between the flesh and the spirit Two-fold the Spirit and that is two-fold The one is a striuing against sinne The other a striuing against doubtings Touching the first no man in this life is perfectly 1 A struing against sinne sanctified but hath neede to pray more and more for the Spirit of sanctification that he may bee wholly sanctified Hence it is that though a naturall and vnregenerate man bee wholly carnall yet a regenerate man is not all spirituall but partly carnall and partly spirituall For although a Christian regenerate and sanctified hath his heart purified by faith yet naturall corruption is not altogether purged out of the heart that remaines in vs k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to exercise vs. This in the children of God now regenerate and sanctified is called flesh and the sanctified part in them is called spirit And in the regenerate there is a great combat a spirituall fight and great striuing betweene these two the flesh and the spirit which shall get the victory The manner of which combat and inward fight S. Paul describes thus l Gal. 5. 17. The flesh lusteth against the spirit the spirit against the flesh and these are contrary the one to the other so that ye cannot doe the things that ye would A Christian regenerate and sanctified is in the way to Heauen and the spirit that is the sanctified part drawes him on to God-ward and hastens him forward towards the Kingdome of Heauen but the flesh that is the corruption of nature rebels and labours to draw him backwards to the world and would if it were possible draw him downe to hell Hence it is that a Christian findes in himselfe pride of heart lust of the flesh filthy desires vncleane thoughts couetous desires anger hatred enuy malice grudgings and desire of reuenge c. haling and pulling him one way and against these he feeles humility temperance loue patience meeknesse and other graces drawing him another way Now if a man doe finde grace striuing against corruption good motions of the good Spirit fighting against bad motions of the euill Spirit and if a man doe indeede and in truth finde that he doth earnestly striue against sinne that he labours to mortifie his affections to crucifie the flesh with the affections and lusts to subdue sinne and wickednesse this is a signe of grace and a sure marke that faith is in the heart at least in some measure According to that saying of the Apostle m Vers 24. They that are Christs haue crucified the flesh with the affections and lusts As n Gen. 25. 22 23. Rebecca knew her selfe to bee quicke with childe by the struggling and striuing of the twins in her wombe so a Christian may know whether he be quickned by grace and liue by faith in the Sonne of God by the inward conflict and striuing betweene the Flesh and the Spirit The second kinde of inward conflict betweene the 2 A striuing against doubtings flesh and the spirit is an inward striuing against doubtings and distrusts in Gods mercy It is the Deuils policy either to cause men whiles they remaine in their naturall state without true faith and repentance to presume on Gods mercy or else hauing faith and repentance to set before them their sinnes and to suggest into their hearts doubtings of the remission of their sins doubtings concerning their faith and repentance and doubtings concerning their vocation and sanctification And thereby would if it were possâ—ble extinguish their faith and bring them to despaire of Gods mercy But against all these difficulties true iustifying faith if it be in the heart will shew it selfe though perhaps in these temptations but weakely yet truely to striue against temptations and to fight against all these doubtings It is true I confesse the children of God may be troubled with doubtings but not ouercome of doubtings Dauid is driuen to this expostulation o Psal 77. 7 8. Will the Lord cast off for euer And will he be fauourable no more Is his mercy cleane gone for euer Heere are great doubtings in Dauid a seruant of the Lord but he ouercame his doubtings for neither Dauid nor any of the children of God continue still in their doubtings They are neuer with Cain and Iudas brought to such desperate doubtings aâ— vtterly and finally to despaire of the mercy of God They may for a time haue distrustfull thoughts and doubtfull speeches but faith in the end gets the vpper hand Windes and flouds may beat vpon the house grounded vpon the rocke aswell as vpon the house built vpon the sand but cannot make it fall And many p Dubitationes fidem in nobis oppugnant non tamen expugnant Polan distrustfull doubtings may beat against the faith of a Christian but cannot beat it downe they may fight against
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
that vine and is knowne to be in Christ to haue faith in Christ by the fruits of a godly life If any man be in Christ hauing true iustifying faith he is also sanctified by the spirit of God he is renued inwardly in his minde and reformed outwardly in his life and conuersation He is a chang'd man he is not the same man that he was before for his heart is now purified by faith and his conscience is purged from dead workes to serue the liuing God if any man be in Christ and haue Christ dwelling in his heart by faith he hath a new heart a new mind a new will new affections new desires new purposes and new resolutions he hath new eyes new eares a new tongue new hands and new feete all is new not in regard of the Å¿ Nulla substantia nâ—ua câ—nditur qualitas duntaxat immutatur Bez. substance either of soule or bodie but of the qualitie and condition thereof for the faculties and powers of the soule as also the parts and members of the bodie remaine the same but in the new creation the euill qualities and dispositions the euill conditions of the inner and outward man are changed The vnderstanding that before was darke through ignorance is now inlightned with sauing knowledge the will which before was froward peruerse and stubborne is now framed to the will of God and the affections which were rebellious disordered and disobedient in the new creation are brought into order and framed to holy obedience The eye that hath offended by wandring lusting and coueting is now made a modest chast sober and contented eye The tongue that hath either offended God by blasphemie swearing cursing or any way taking the name of God in vaine or grieued a mans neighbour by railing words reuiling and reproachfull speeches by lying slandering backbiting false accusing detracting from the credit and estimation of others is now in the new creation made to be a tongue honourring God praysing and blessing God a tongue abhorring lies and speaking the truth vnto his neighbour a tongue speaking well to others and of others and of a fierie inflamed contentious tongue it is now a coole quiet and peaceable tongue The hands also that haue offended by fighting hurting wounding killing by violence crueltie oppression extortion robbing and by being vnmercifully shut against the poore in the new creation and change of life are made peaceable forbearing innocent and harmlesse yea mercifull liberall and open to the poore and needy And the feet which were swift to shed bloud and walked in the waies of wickednesse are now refrained from euery euill way The consideration of this that reformation of life is a signe of true faith hath a two-fold vse It serues First for instruction to teach vs as many as haue Vse 1 true iustifying faith indeede and in truth to giue restimony To giue testimony of our faith by a godly life The necessity thereof of our faith by a godly life and holy conuersation This is necessary for euery one that hath the true faith and makes a profession of the Gospell of Christ for a man by his godly life and holy conuersation doth three things which are excellent in a Christian For heereby First he glorifies God g Matth. 5. 16. Let your light so shine before 1 Glorifying God men saith our Sauiour that they may see your good workes and glorifie your father which is in heaueuen And againe he saith h Ioh. 15. 8. Heerein is my father glorified that yee beare much fruit By which our Sauiour giueth vs to vnderstand that when Christians so liue that they are seene and knowne to bring forth the fruit of good workes when then so liue as that they are good examples to others when that they so lead their liues as that by their godly conuersation honest behauiour and vnblameable life they shine before men heereby they glorifie God they honour God and cause men to blesse God for the good things which they see in them Secondly he adornes the Gospell of Christ and is an 2 Adorning the Gospell of Christ ornament to his profession for this cause the Apostle beseecheth the Ephesians to i Ephes 4. 1. walke worthy of the vocation wherewith they were called And exhorting the Philippians to a godly conuersation he saith k Phil. 1. 27. Let your conuersation be as it becommeth the Gospell of Christ 3 Stopping the mouthes of those which speake euill of the way of the Lord. Thirdly he stops the mouthes of those which are ready to open their mouthes and speake euill of them that feare God when they shall see and perceiue plainely that they which professe the Gospell of Christ in sincerity doe labour to walke conscionably before God and towards men when they shall see that they liue l Phil. 2. 15. blamelesse and harmelesse the sonneâ— of God without rebuke In a word when a Christian through sanctification of the Spirit is carefull to liue in obedience to the Commandements of God labouring and endeauouring with Zacharie and Elizabeth to m Luk. 1. 6. walke in all the Commandements of the Lord blamelesse this godly conuersation and vnblâ—meable life is able to stop the mouthes of prophane and wicked people as S. Peter also saith n 1 Pet. 2. 12. Hauing your conuersation honest among the Gentiles that whereas they speake against you as euill doers they may by your good workes which they shall behold glorifie God in the day of visitation And againe exhorting them to walke conscionably he saith o 1 Pet. 3. 16. Hauing a good conscience that whereas they speake euill of you as of euill doers they may be ashamed that falsly accuse your good conuersation in Christ Secondly this serues to reprooue those who vainely Vse 2 perswade themselues that they are in Christ are members Against those that say they haue faith and are not reformed in life of Christ haue faith in Christ and yet are not reformed in their liues But the truth is if any man be in Christ he is a new creature he is a new man hee hath put off the olde man which is corrupt and hath put on the new man which after God is created in righteousnesse and true holinesse In the new creation there is alteration and change in the minde in the will and affections in the eyes eares tongue hands c then looke vpon thy selfe ô man search thy selfe within and view thy selfe without is thy minde the same that it hath beene formerly doth it still mind earthly things is thy heart as much set vpon the world as euer it was are thy affections as disordered and thy passions as vnruly as in former-time and doe thy olde corruptions remaine in their full strength is there no change nor alteration in the inner man and the eye the same that it hath been as Iustfull as wanton and wandring as coueting as before is the tongue the same that
is in their owne power and are vainely perswaded that they can repent when they please But consider I beseech you ô yee secure and carelesse people know yee and consider well with your selues that repentance is not in any mans power no man can repent when hee will for Repentance is the gift of God and it is of the gracious working of Gods Holy Spirit that a sinner is changed in minde and turned from sinne vnto God Wherefore in Ieremy Ephraim is brought in lamenting and praying f Ier. 31. 18. Turne thou me and I shall bee turned And the Iewes in their affliction pray g Lam. 5. 21. Turne thou vs vnto thee ô Lord and we shall be turned The Spouse of Christ saith vnto him h Cant. 1. 4. Draw me we will run after thee When Christ called the two Disciples hee sayd vnto them i Mat 4. 19 20. Follow me and they followed him To the end that wee may be turned vnto God from our euill way it is God that must turne vs that wee may follow Christ Christ must first call vs and bid vs follow him And that wee may run after Christ it s he that by his grace and good Spirit must draw vs vnto him If it bee obiected that the Lord by his Prophets Object saith k Zach. 1. 3. Turne yee vnto mee and l Ioel 2. 12 13. Turne vnto the Lord your God The answer is two-fold Answ First in these and such like sayings the Lord doth not so much shew vnto vs what we can doe of our selues as let vs vnderstand what wee ought to doe and what of our selues we are not able to doe Secondly though a sinner in his very first conuersion be capable of repentance that is God giuing him repentance he may repent yet the truth is a sinner cannot of himselfe with all his wit and knowledge and by all his naturall parts which he hath come to true and serious repentance except God giue him grace to repent by which grace of God the sinner may then will his own conuersion for at the same instant when God giueth repentance he also giueth the sinner grace to will his own conuersion but that will of man is not of himselfe but of God For as the Apostle saith m Phil. 2. 13. It is God that worketh in you both to will and to doe of his good pleasure CHAP. III. Of the parts of Repentance HAuing shewed what Repentance is now follow 1 The parts of Repentance two the parts thereof and they are two The one is a turning from sinne the other a returning vnto God vsually called by a Pola Buca Vrsin Diuines Mortification and Viuification Mortification is a worke of the Spirit whereby a sinner 1 Mortification What it is doth so turne from sinne as that he doth not onely waile his sinnes past and is out of loue with sinne yea hateth and abhorreth sinne but doth mortifie his inward corruptions doth giue sinne a deadly wound yea kilssinne and dies to sinne so that sinne hath no more rule and dominion ouer him neither is hee any longer the seruant of sinne This is the first part of Repentance The second is Viuification or a quickning of the new 2 Viuification What it is man which is a worke of the Spirit whereby a sinner is so turned from sinne vnto God as that hee is quickned by the Spirit of God to lead a new life he is raised from the death of sinne to the life of righteousnesse and henceforward giues himselfe vnto God to serue and please him in newnesse of life These two parts of Repentance are set downe in the Scriptures Dauid saith a Psal 37. 27. Depart from euill and doe good Esay saith b Isa 55. 7. Let the wicked forsake his way and the vnrighteous man his thoughts and let him returne vnto the Lord. So in the Acts of the Apostles the Lord sayd vnto Paul c Acts 26. 18. I send thee to the Gentiles to open their eyes and to turne from darknesse to light and from the power of Satan to God And to the practice of both these parts of repentance the Scripture doth further exhort and perswade in particular To the former thus Esay saith d Jsa 1. 1. 16. Wash you make you cleane put away the euill of your doings from before mine eyes cease to doe euill Ezekiel saith e Ezek. 18. 21. If the wicked will turne from all the sinnes that he hath committed S. Paul saith f Coloss 3. 5. Mortifie your members which are vpon the earth fornication vncleannesse inordinate affections euill concupiscence and couetousnesse which is Idolatry And to the other part of Repentance to turne vnto the Lord the Scriptures are plentifull in exhorting By Ieremy the Lord saith g Ierem. 4. 1. If thou wilt returne ó Israel saith the Lord returne vnto mee The Prophet Ioel saith h Ioel 2. 12 13. Therefore now saith the Lord turne yee vnto me And againe Turne ye vnto the Lord your God The Prophet Hosea saith i Hos 14. 1. O Israel returne vnto the Lord thy God for thou hast fallen by thine iniquity Thus are we exhorted to Repentance in both the parts thereof Now whereas Repentance consisteth of these two Vse parts Mortification and Viuification a dying to sinne and a liuing to righteousnesse a turning from sinne and a returning vnto God the consideration heereof serues to reprooue diuerse who faile in the matter of Repentance First those who are so farre from true repentance 1 Against those who turne from no sin that they haue not attained to the first part of Repentance to turne from sinne for some there are which turne from no sinne but still liue in their old sinnes some in blindnesse and ignorance in idolatry and superstition and turne not they will not bee conuerted nor turned from darknesse to light Others liue in sinfulnesse and wickednesse as some in whoredome and vncleannesse some in drunkennesse some in maliciousnesse some in swearing cursing lying c. such they haue beene and such they are still there 's no change of minde no turning these are farre from repentance because they are not yet turned from their sinnes Secondly whereas Repentance is not only a turning 2 Against those who turne from one sinne to another from sinne but also a turning vnto God this reprooues those who in turning from sinne so turne themselues as that they turne not from sinne to God but turne from one sinne to another and oft-times to the contrary euill These leape out of one vice into another and run from one k Stâ—lâ—idum vâ—â—anâ— viâ—ia in câ—ntraâ—â—â— curâ—iâ—it extreme to another as euill or worse then the former As when a man turnes from prodigality to coueâ—ousnesse when of a prodigall waster and mis-spender of his owne goods and substance comming to himselfe and resoluing to leaue that course of life and to liue a more
Lord promised mercie and comforted his soule with the assurance of saluation y Luke 19. 8. 9. This day is saluation come to this house Herein is that saying verified z Non tollitur peccaâ—â—m nisi restâ—â—uatur ablatum Sinne is not remitted vnlesse that which was vniustly taken away be restored Fourthly they are here reprooued who forsake sinne onely for a season and afterwards either wittingly and 4 Against those who leane sin for a season after fall to their sins again wilfully or of infirmity and by occasion fall into sinne againe If men after that they haue seemed to repent and to cease from sinne doe willingly and wilfully fall into sinne againe and euen run themselues headlong into sinne their repentance is no better then the repentance of Pharaoh this is with the Dog to returne to his vomite with the Sow that was washed to her wallowing in the mire And then as S. Peter saith a 2 Pet. 2. 20. 21. 22. The latter end of such is worse with them then the beginning But if their falling into sinne againe be of infirmity and by occasions though I denie not but such sinners may be restored by repentance yet ceâ—taine it is their case is dangerous by reason of their falling againe into sinne For like as a sâ—cke man hauing recouered his sicknesse if hee afterwards fall sicke againe that relapse is very dangerous and shewes a very weake state of his body So a sinner if vpon occasion and prouocation if through infirmity he fall into the same sinne againe This is very dangerous and if it be often the more dangerous it shewes the state of that soule to be very weake it argueth a great weakenesse of grace in resisting of sinne and if there be no resisting of sinne no striuing against inward corruptions but men giue way to their passions and lusts and yeeld the reines to their vnruly affections those wild horses I demaund where is the forsaking of sinne where is ceasing from euill wherefore a Christian feeling this infirmity in himselfe that he is subiect to often falls should be diligent to search and trye his owne wayes to finde out the deceitfulnesse of his owne heart and be exceeding warie ouer himselfe watching ouer his thoughts ouer his words and ouer his actions that hee offend not As our Sauiour said to the lame man whom he had healed b Ioh. 5. 14. Behold thou art made whole sinne no more lest a worse thing come vnto thee So a sinner hauing repented of his former sinnes and being washed from his sinnes should say vnto himselfe Behold thou art made whole sinne no more lest a worse thing come vnto thee And he may fitly turne the words into a Prayer Lord I confesse I haue sinned and done wickedly but vpon my true repentance thou hast pardoned my sinne and healed my soule Now Lord keepe mee I beseech thee from falling into sinne any more I am now made whole Lord strengthen me with thy grace that I sinne no more lest a worse thing come vnto me CHAP. IX Of Reformation or amendment of life THe fift step of grace whereby a sinner returnes 5 Amendment of life from sin vnto God and riseth higher towards Heauen is Reformation or Amendment of life In handling whereof I will First shew by what meanes a sinner may come to amendment There in three things of life Secondly declare how and after what manner amendment of life is wrought 1 Meanes whereby a sinner may come to amendment of life Thirdly vse motiues and perswasions whereby a sinner may be mooued to amend his life Touching the first The meanes whereby a sinner may come to amendment of life are two The first is the operation and working of the holy 1 The working of the holy Spirit Spirit of God renuing the minde and putting new life of grace into the soule Of this the Lord speaketh thus by Ezechiel a Ezek 36. 26. 27. A new heart also will I giue you and a new spirit will I put within you and I will take away the stony heart out of your flesh and I will giue you an heart of flesh And I will put my spirit within you and cause you to walke in my Statutes It is the Spirit of God that makes our spirit new that softneth the heart and giueth grace to walke in the statutes in the wayes and commaundements of the Lord. The second is the word of God whereby we are begotten 2 The word of God to a new life Of which S. Iames faith b Iam. 1. 18. Of his owne will begate he vs with the word of Truth The second thing concerning amendment of life is 2 After what manner amend ment of life is wrought in a sinner How and after what manner this blessed change of life is wrought in a sinner Reformation or amendment of life is wrought thus First before amendment of life there must goe an vnfained forsaking of our former euill conuersation wee 1 There must be an vtter forsaking of our old euill conuersation must first die to sinne before we can be quickened to a new life we must first cease from dead workes before we can doe good workes First cease to be bad trees bearing euill fruit before we can be good trees bringing forth good fruit Of this S. Paul saith c Ephe. 4. 22. 23. 24. put off concerning the former conuersation the old man which is corrupt according to the deceitfull lusts and be renewed in the spirit of your minde and put on the new man which after God is created in righteousnesse and true holinesse d Non potest ficri homo noâ—â—us nisi desierit esse vetus Author operis imperf in Math. 6. Hom. 15 Before we can put on the new man we must first put off the old man We must first put off the raggs of sinne before we can put on the robe of righteousnesse This must necessarily first be before we can be renewed and reformed Secondly amendment of life is wrought in the whole 2 It must be in the whole man man in soule and in bodie in the minde in the will and affections in the cogitations and thoughts of the heart in the eye in the eare in the tongue and in the hands in life and conuersation As the mind must be renewed so the life must be reformed Thirdly amendment of life must haue it beginning within By Ezechiel the Lord saith e 〈◊〉 36. 26. 27. A new heart will I It must haue it beâ—inning wiâ—hin giue you and a new spirit will I put within you c. and I will put my spirit within you and cause you to walke in my statutes Causing the people henceforward to walke in the statutes of the Lord is their reformation and amendment of life But this reformation and amendment of life was first begunne within A new heart will I giue you and a new
spirit will I put within you saith the Lord to the Scribes and Pharisies those hypocrites which outwardly did appeare righteous vnto men but within were full of hypocrisie and iniquities our Sauiour saith f Mat. 23. 26. cleanse first that which it within the cup and platter that the outside of them may be cleane also The reason of this is because the heart of a sinner not yet renewed nor sanctified is no better then a filthie puddle sending forth stinking smels and loathsome sauours like a corrupt fountaine from whence floweth vnsauorie and vnwholesome water Hence it is that our Sauiour saith g Mat. 15. 19. Out of the heart proceede euill thoughts murders adulteries fornication thefts false witnesse blasphemies Wherefore reformation and amendment of life must necessarily beginne within whosoeuer would amend his life must first cleanse his heart Thus it appeares both by what meanes and also after what manner amendment of life is wrought in a sinner In the third place I endeauour to mooue the hearts of sinners to amendment of life by these motiues and 3 Motiues to perswade to amendment of life perswasions First the Scripture doth make it manifest that a sinner is not onely to repent of his sinnes past and to forsake his former sinfull life but he must also change his 1 God requireth it euill course amend his life and lead a new life The Prophet Dauid saith h Psal 37. 27. depart from euill and doe good To depart from euill and to doe good are here coupled together The Prophet Esai's exhortation is i Isa 1. 16. 17. cease to doe euill learne to doe well After ceasing from euill followeth learne to doe well Ezechiel saith k Ezek. 18. 21. If the wicked will turne from all his sinnes that he hath committed and keepe all my statutes and doe that which is lawfull and right c. Heer 's not onely required a turning from sinne but also a keeping of the statutes of the Lord and a doing of that which is lawfull and right Iohn Baptist preacheth Repentance in this order first he saith l Mat. 3. 2. 8. Repent ye and after this bring forth fruits meete for repentance Iohn Baptist cals vpon the people first exhorting them to repent and then to amend their liues and to bring forth better fruits S. Paul's exhortation to the Romanes is this m Râ—m 6. 19. as you haue yeelded your members seruants to vncleannesse and to iniquitie vnto iniquitie euen so now yeeld your members seruants to righteousnesse vnto holinesse Manasseh King of Iudah was at the first a verie wicked and idolatrous King n 2 Chro. 33. 3. 4. 5. 6. 7. He built againe the hie places which Hezekiah his father had broken downe and he reared vp altars for Baalim and made groues and worshipped all the hoste of heauen c. And he caused his children to passe through the fire in the valley of the sonne of Hinnom also he obserued times and vsed inchantments and vsed Witch-craft and dealt with a familiar spirit and with Wizards he wrought much euil in the sight of the Lord to prouoke him to anger And he set a carued image the Idole which he had made in the house of God Such was his sinful and wicked life for which the Lord deliuered him into the hands of the King of Assyria and he was carried to Babylon And when he was in affliction he besought the Lord his God and humbled himselfe greatly before the God of his Fathers and prayed vnto him and he was intreated of him and heard his supplication and brought him againe to Ierusalem into his Kingdome And after this Manasseh Ver. 15. 16. tooke away the strange gods and the idole out of the house of the Lord c. And he repaired the Altar of the Lord and sacrificed thereon peace-offerings and thank-offerings and commanded Iudah to serue the Lord God of Israel Here was his reformation and amendment of life Peter who through fearfulnesse denied Christ saying p Mat. 26. 74. I know not the man afterward vpon his repentance doth with great boldnesse q Act. 4. 8. 9. 10. c. confesse Christ and preach Christ So Paul once r Act. 9. 1. 2. 3. 4. persecuted Christ but afterwards vpon his repentance Å¿ Per. 20. preached Christ to be the Sonne of God Before this he was a Lyon now he is a Lambe before a Wolfe deuouring the flocke now a Pastor and shepheard feeding the flocke before a persecutour of them that professed the name of Christ now a preacher and an earnest perswader of all men to beleeue in the name of Iesus Christ for the remission of sinnes and saluation of their soules Thus the Scripture exhorteth to amendment of life and setteth before our eies examples of penitent sinners who haue not onely forsaken their sinnes but also amended their liues that thereby wee also might be prouoked to amendment of life Secondly to perswade vs to amendment of life consider 1 The necessitie of amendment of life is great For that its necessarie for euery sinner not onely to forsake his sinnes wherein he hath formerly liued but also to reforme himselfe to redresse his wayes and to amend his life For First we are by nature in a corrupt state t Psal 51. 5. shapen in iniquitie 1 By nature we are in a corrupt state and conceiued in sinne u Ephe. 2. 1. 3. dead in trespasses and sinnes children of wrath And therefore haue neede to be renewed and reformed that by grace we may be children of our heauenly Father and sonnes of God It is said of Moab that x Iere. 48. 11. he hath setled on his lees Moreouer his taste remained in him and his sent was not changed It s a dangerous state of the soule when a sinner still remaineth the same and is not changed for if he be not altered and changed from his former euill state and condition if he be not renewed nor reformed then he settles vpon his lees then his taste remaines and his old corruption abides in him still 2 Except we be renewed and reformed we cannot see the kingdome of God Secondly a sinner not renewed nor reformed shall neuer see the kingdome of God for y Joh. 3. 3. 5. except a man be borne againe saith our Sauiour he cannot see the kingdome of God And againe except a man be borne of Water and of the Spirit he cannot enter into the kingdome of God Thirdly except that a sinner redresse his wayes reforme 3 A sinner that will not be reformed casts away his soule his life and bring forth better fruits he casts away his soule and shall vtterly perish The Lord God as one pittying the state and condition of those sinners who will not be perswaded to amend their liues sayth z Ezek. 18. 31. cast away from you all your transgressions whereby you haue transgressed and make you
vpon the name of the Lord shall be saued After Faith and Repentance then Order requires that I entreate of Prayer In handling whereof I will shew The partition of this Treatise First what Prayer is Secondly the sorts and kinds of Prayer Thirdly the persons whom Prayer doth concerne Fourthly the subiect or matter of Prayer Fiftly the time of Prayer Sixtly the place of Prayer Seauenthly the manner how we are to pray aright Eightly the efficacie and power of Prayer Ninthly the helpes and furtherances of Prayer Tenthly I will vse motiues to perswade vnto Prayer These are the things whereof by the guiding of Gods holy Spirit I purpose to entreate And first I will shew what Prayer is CHAP. II. Shewing what Prayer is with the diuerse sorts and kinds thereof PRayer is a religious worship of God whereby we 1 What Prayer is doe with all humilitie and lowlinesse of heart make knowne vnto God the secrets of our heart through the direction of the Spirit of God calling vpon God in the name of Christ in faith according to his will First I say that Prayer is a religious worship of God for it is a a Inâ—â—â—â—tiâ— potissima est pars cuâ—tus Dei Bucan de orate principall part of the worship of God in so much that in the Scriptures it is sometimes vsed for the b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pro toto Dei cultu accipitur Buca ibid. whole worship of God So St Paul describes the worshippers of God by their inuocation and calling vpon God saying c 1. Câ—r 1. 2. vnto the Church of God which is at Corinth to them that are sanctified in Christ Iesus called to be Saints with all that in euery place call vpon the name of Iesus Christ our Lord. So Ananias saith of Saul d Act. 9. 13. 14. Lord I haue heard by many of this name how much euill he hath done to thy Saints at Ierusalem and here he hath authoritie from the chiefe Priests to binde all that call on thy name That is all that beleeue in Christ all that professe the Gospell of Christ all that worship God and call vpon God in the name of Christ Secondly I say that in Prayer we make knowne vnto God the secrets of our hart for Prayer is a diuine speech a holy and heauenly talking with God whereby we open our minds vnfold our thoughts and reueale our griefes vnto God yea manie secret things lie hid in the heart which we will not and are afraid or ashamed to make knowne vnto men yet we may safely and doe securely make manifest vnto God by Prayer and as God vouchsafeth to speake vnto vs by preaching so he is pleased to suffer vâ—to speake vnto him and to vtter the secrets of our heart by praying Wherefore one saith e Oratio tuâ— locâ—tio est ad Deum Quando legis Deus tibi lequitur quando oras cum Deo loqueris Aug. in Psal 85. thy Prayer is a speaking vnto God When thou readest the Scriptures God speaketh vnto thee when thou prayest thou speakest with God Thirdly in Prayer I mention the Spirit of God as our guide our teacher and helper Fourthly I say that in praying we must call vpon God for our prayers must be made and directed vnto God and to him alone Lastly our prayers vnto God must be made in humilâ—tie in the name of Christ in faith and according to Gods will which because they belong to the manner of framing our Prayers aright the handling of them more at large with diuerse other things also belonging thereunto I referre to their proper places in the Treatise following and come to the Second thing propounded in this Treatise which is 2 The diuerse sorts and kinds of Prayer Three-fold concerning the diuerse sorts and kindes of Prayer For Prayer is diuerse in regard of First the subiect matter of Prayer Secondly the affection of him that prayeth Thirdly the place of Prayer First Prayer in regard of the subiect matter thereof In regard of is foure-fold 1 The matter of Prayer Foure-fold The first is a Prayer made for the remouing of euils these kinde of Prayers are called deprecations or supplications 1 Supplications The second is a Prayer made for the procuring of good things for the obtaining of blessings needfull for 2 Prayers our soules or bodies Such Prayers are called precations petitions and by a generall name Prayers The third is a Prayer made for the good of others 3 Intercessions when we come vnto God by prayer in the behalfe of others as we would doe for our selues in the like case These kinde of Prayers are called intercessions The fourth is a calling vpon God with an acknowledgement 4 Thanksgiuings of Gods goodnesse towards vs for blessings and benefits receiued These kinde of Prayers are called Thankesgiuings These foure sorts of Prayers St Paul setteth downe in his first Epistle and second Chapter to Timothie saying f 1 Tim. 2. 1. I exhort therefore that first of all supplications prayers intercessions and giuing of thanks be made for all men Secondly Prayer in regard of the affection of him 2 The affection of him that prayeth Fourefold that prayeth is foure-fold The first is a fearefull Prayer when he that prayeth feareth and doubteth lest he shall not be heard this is not a godly Prayer neither is the partie that prayeth so 1 A fearefull Prayer well affected in Praying because St Iames bids vs g Iam. 1. 6. aske in Faith nothing wauering The second is a luke-warme Prayer such a Prayer as commeth from one that hath little deuotion in praying 2 A luke-warme Prayer and small feeling of what he prayeth for neither is this a good Prayer because S. Paul saith h 1 Cor. 14. 15. I will pray with the spirit and I will pray with the vnderstanding also The third is a rash Prayer when any one prayeth vnaduisedly 3 A rash Prayer not considering aforehand to whom he prayeth nor for what he prayeth onely he rashly casteth out words which come from his lips and were not first in his heart Neither is this a good kind of Prayer because Salomon saith i Eccles 5. 2. be not rash with thy mouth and let not thine heart be hastie to vtter any thing before God for God is in heauen and thou vpon earth therefore let thy words be few The fourth is a feruent Prayer when one prayeth 4 A feruent Prayer with zeale and feruencie of spirit without fainting and without ceasing This is the best kinde of Prayer This is that which St Iames so commends k Iâ—m 5. 16. The effectuall feruent 3. The place of Prayer Two fold Prayer of a righteous man auaileth much Thirdly Prayer in regard of the place is two-fold The one publique in the Church before the Congregation 1 Publique and assemblie of the people The other priuate and that 2
the Sea-shore and of Ionah in the Whales belly in the depth of the sea And for those that lie sicke on their beds or are diseased with any infirmitie and paine of bodie so that they cannot come to the Church but necessarily remaine at home herein is their comfort the Lord can heare and doth heare in secret in the house and chamber as well as in the Church as the Lord seeth in all places so doth he also heare at all times and in all places and if they lift vp as the Apostle saith holy pure hands without wrath and doubting no doubt but the Lord heareth their prayers though through necessitie they pray at home The place hinders not euerie place is pure if the heart be pure it is the mind the heart and the affection of him that prayeth which God regardeth more then the place where he prayeth And this concerning the place of Prayer CHAP. XIII Of the manner how we are to pray aright and First of preparation before we pray and of Attention in praying THE Seuenth thing in the treatise of Prayer is concerning the manner how we may pray aright 7 The manner how we may pray aright Nine things required therevnto that our praiers may be acceptable and well pleasing vnto almighty God And in the framing of our praiers aright their are nine things required all of absolute necessitie to the making of a good and acceptable prayer The first whereof is Preparation 1 Preparation Standing in two things And the preparing of our selues aright for prayer stands specially in these two things First in withdrawing the minde from the buisie cares 1 A with drawing the mind from the world of the world Secondly in setting the heart vpon God thinking with our selues and seriously meditating both of the Lord God to whom we pray as also for what we pray 2 A drawing the heart vp vnto God considering with our selues in whose presence we are to appeare when we fall downe to praier praying to the Lord to direct vs by his holy spirit that we may pray aright and aske such things as are agreeable to his will Now when the minde is not buâ—ie about the cares of the world and the thoughts of the heart are thus drawne vp vnto God then is the soule more fit and better prepared to pray vnto God To this preparation Salomon exhorteth vs saying a Eccles. 5. Be not rash with thy mouth and let not thine heart be hastie to vtter any thing before God to which agreeth the saying of the sonne of Syrach b Ecclus 18. 23. Before thou praiest prepare thy selfe and be not as one that tempteth the Lord. Where the wise man sheweth two things the one is the dutie required namely to prepare our selues for praier before we pray the other is the necessitie of this preparation for if we doe not prepare our selues before we pray we are to be reckoned in the number of those that tempt God This serues to reprooue all rash suddaine and hastie manner of praying when men come to pray and doe Vse Against hastie rash praying not prepare themselues before hand but come to the performance of that dutie rashly without meditation and due preparation Consider with me if a man haue a petition to preferre to the Kings Maiesty and hath that fauour granted him that he may haue accesse into the Kings presence or if his suite be but to some great Lord and honourable person what preparation will that man make before hand how carefull will he be to looke to his apparrell that it be handsome to see to his hands and face that they be cleane and how carefull will he be of his gesture and behauiour thinking with himselfe how shall I behaue my selfe when I come into the presence of so great a man and how circumspect will he be of his words to place his words aright that so he may receiue a good answere And if a man be thus carefull and circumspect to prepare himselfe when he shall come into the presence of an earthly King or before some great Lord ô how carefull and how circumspect ought euery one to be when we come to appeare before the Lord the great God and King of â—â—â—he earth when we come to tread in the courts of the 〈◊〉 house and to call vpon his holy name either publiquely or priuatly how carefull ought we to be to looke to the inward garment of our conscience that it be white and cleane to wash our hands in innocency before we come to the altar of the Lord to looke to our gesture and behauiour that it be with all reuerence and to be watchfull ouer our words that we be not rash with our mouth nor hastie to vtter any thing before God and this of preparation before we pray The Second thing required in the framing of our 2 Attention in praying praiers aright is Attention in praying Before we pray we must make preparation for prayer and in praying we must be carefull to pray with attention to pray with the heart affection lest we be in the number of those who c Isa 29. 13. Standing in three things draw neere to God with their mouth and with their lips doe honour him but haue remooued their heart farre from him And this attention in praying stands specially in three things 1 Attending the matter of prayer First in praying wee must carefully attend to the words which we vtter lest we erre in the matter of praier and so may pray amisse Secondly in praying wee must haue regard to the 2 Hauing respect to the sence vnderstanding what we pray sence and meaning of the words which we vtter vnderstanding what we pray that we may pray as the Apostle saith d 1 Cor. 14. 15. With the Spirit and pray with the vnderstanding also Thirdly in praying our mind must be aboue and 3 The heart must be fixed vpon God our heart so fixed vpon God that it do not wander from God through by-thoughts These three things are requisite for our attention in praying The consideration of this attention in praying reprooues Vse those who in time of praying either publiquely Against those who in praying giue liberty to their wandring thoughts or priuately haue many wandring thoughts and worldly cogitations So that although they bow their knees yet their hearts are little mooued though their bodies be in the Church their minds are abroad and though their mouths vtter words and their lips mooue apace yet their hearts are on the world and the things on the world either on the profits or pleasures of the world Here some may say it is true I confesse in praying whether in publique or priuate I haue sundry distractions Quest and many wandring thoughts which trouble mee and hinder my deuotion how should I be rid of them or what remedie is to be vsed against them I answere the best remedy is earnestly to
least of all thy mercies and of all the truth which thou hast shewed vnto thy seruant So Daniel confesseth saying u Dan. 9. 7 8. O Lord righteousnes belongeth vnto thee but vnto vs confusion of faces c. And againe he saith O Lord to vs belongeth confusion of face to our Kings to our Princes and to our Fathers because wee haue sinned against thee This was the humilitie of the Centurion who said vnto Christ x Mat. 8. 8. Lord I am not worthy that thou shouldest come vnder my roofe And of the prodigall sonne humbling himselfe before his Father and saying y Luk 15. 21. Father I haue sinned against heauen and in thy sight and am no more worthy to be called thy sonne And this humility in prayer is acceptable with God and is of great force to mooue the Lord to be mercifull vnto vs to encline his eares to our prayers to heare vs and helpe vs in the time of our neede as the Lord promiseth Salomon saying z 2 Chron. 7. 14. If my people will humble themselues and pray c. then will I heare from heauen and will forgiue their sinne and will heale their Land And the wise Sonne of Sirach saith a Ecclus. 35. 17. The prayer of the humble pierceth the clowdes The consideration of this inward humility required Vse in praying serues to reprooue the hypocrisie of those Against those who giue vnto God onely outward worship who in their worshipping of God giue vnto the Lord but onely outward worship they are content according to vsuall custome to bare the head to bow the body and bend the knee as others doe but for humbling of the soule bowing of the heart contrition of spirit and drawing vp of the thoughts vnto God these with many are not or but sleightly performed But what shall it profit thee O man or what reward shalt thou haue if thou vncouerest thy head and couerest thy sinnes if thou bowest thy body and doest not humble thy soule if thou bendest thy knee and hast within thee a hard and stubborne heart or what great thing doest thou if thou onely bringest thy bodie neere vnto God and honourest him with thy lips and tongue when as thy heart is farre from God The outward humbling of the bodie alone may content men but cannot please God the inward humilitie of the heart is most acceptable to God but both ioyned together are best pleasing both to God and man and this of humility in praying The 4 thing required in the framing of our praiers is 4 The auoiding of vaine repetitions in praying Twofold that we be carefull to auoide vaine repetitions And this fault of vsing vaine repetitions stands in two things First in a vaine and idle repeating of the same things making the same petitions againe and againe this is properly called Battologie or vaine repetition 1 Battologie Secondly in multitude of words regarding more the multitude of words and length of time in praying then either the matter of prayer or the sence 2 Polylogie of the words vttered in praying this is properly called Polylogie or much talking Both which are reprooued by our Sauiour Christ saying b Math. 6 7. When ye pray vse not vaine repetitions aâ— the heathen doe For they thinke that they shall Vaine repetition to be auoyded For. be heard in their much speaking Now in praying we must auoide vaine repetitions and much speaking First because that therein there is much labour of the lips but little moouing of the heart which is a thing displeasing 1 It is but lip labour vnto God Secondly because this is the manner of the heathen which know not God wherefore saith our Sauiour 2 It is heathenish when ye pray vse not vaine repetitions as the heathen doe Thirdly God doth not heare men the sooner because of their much speaking and many words for the heathen 3 God doth not therefore the sooner heare them thinke saith our Sauiour that they shall be heard for their much speaking They thinke so but it is not so Fourthly it is not needfull to vse vaine repetitions in praying to the Lord nor to wearie him with much talking 4 It is not needfull for the Lord knoweth what things we stand in need of before we pray as our Sauiour also saith c Math. 6. 8. Be not therefore like vnto them that is the heathen for your Father knoweth what things ye haue need of before ye aske him The consideration of the vnlawfulnesse of vsing vaine Vse repetitions and much speaking in prayer serues to reprooue First those who tie themselues to a set number of praiers 1 Against those who tie themselues to an often repeating of the same prayers and to a strict obseruation of repeating often ouer their praiers as the Lords prayer yea those which are no prayers as the Aue and the Creed the one being but a Salutation and the other a confession of our Faith Secondly here they are reprooued who in their conceiued 2 Against those who in their conceiued praiers vse often repetitions praiers either through want of knowledge or affecting length of time vse many words and often repetitions of the same things and for the most part disorderly placed Here it may be demanded whether the vsing of long Quest prayers be lawfull or whether long-praying be not forbidden vnder that which our Sauiour calleth much speaking I answer if any one vse many words to prolong the time pleasing himselfe in the multitude of words and Answ priding himselfe in this that he is able to hold out long in praying though it be with sundry repetitions of the same things this is sinnefull but a long praier is not simplie vnlawfull And that is not properly said to bee a long prayer wherein there is nothing d Loâ—ga non est in quâ— nihil redâ—ndat superfluous nor idle but that is a long prayer which abounds with superfluity of speech hauing little matter but manie words and many repetitions of the same things that 's a long and a tedious Praier CHAP. XV. Of Feruencie and Perseuerance in Prayer THE fift thing necessarily required in praying 5 Feruencie in Prayer is Feruencie in Prayer Of which Saint Iames saith a Iam. 5 16. the effectuall feruent Prayer of a righteous man auaileth much Praier auaileth much but what praier is it that auaileth much It is the feruent and earnest Praier We haue sundrie examples in the Scriptures of this feruencie in praying Dauid praieth thus b Psal 17. 1. Heare the right ô Lord attend vnto my cry giue eare vnto my Prayer that goeth not out of fained lips Againe hee prayeth saying c Psal 130. 2. Lord heare my voice let thine eares bee attentiue to the voice of my supplications And againe d Psal 39. 12. heare my Praier O Lord and giue eare vnto my crie hold not thy peace at my teares So Daniel
Psal 51. 5. shapen framed and borne in sinne and conceiued in iniquitie And we were y Ephe. 2. 3. by nature children of wrath And therefore we haue great need of bettering our state both in regard of our soules and bodies Now S. Iames telleth vs that z Iam. 1. 17. Euery good gift and euery perfect gift is from aboue and commeth downe from the Father of lights All good blessings and benefits needfull for vs come from God our heauenly Father who is aboue and the meanes to bring them downe vnto vs is by Prayer and ordinarily without prayer we obtaine nothing Wherefore S. Iames saith a Iam. 4. 2. ye haue not because ye aske not And for this cause it is that our Sauiour Christ hath taught vs to pray to our Father which is in heauen that he would b Mat. 6. 11. 12. giue vs our daily bread and forgiue vs our daily sinnes Secondly Prayer is verie necessarie for vs for we liue 2 We are in continuall feare of perils and dangers in continuall feare of petills and dangers outward and inward When we rise in the morning we know not the dangers which may befall vs before the euening night and day we are subiect to many perils and dangers to sundrie afflictions tribulations and temptations we haue manie enemies the flesh fighting against the spirit and entising vs to sinne the world alluring vs to vanity and we haue a most sore and cruell c 1. Pet. 5 8. aduersarie the Deuill who as a roaring Lyon walketh about seeking whom hee may deuoure And for this cause we had need to be d 1. Pet. 47. sober and watch vnto Prayer To e Mat. 26. 41. watch and pray that we enter not into temptation And to f Ephe. 6. 18. pray alwayes with all prayer and supplication in the spirit Thirdly such is the necessitie of prayer that except a 3 Except a man exercise himselfe to Prayer he is dead being aliue man pray vnto God and call vpon his name he hath no true life of grace in him but is as a dead man in Gods account howsoeuer he be aliue to the world S. Paul saith g 1. Tim. 5. 5. 6. shee that is a widdow indeede and desolate trusteth in God and continueth in supplications and prayers night day but shee that liueth in pleasure is dead while shee liueth In which words the Apostle opposeth a widdow spending her dayes in supplications and prayers to a widdow liuing in pleasure And as shee that liueth in pleasure is dead while shee liueth so on the other-side shee that deuoutly giueth her selfe to supplications and prayers is aliue and shee liues the best and happiest life the life of grace to which agreeth the saying of S. Chrysostome h Quisquiâ— non orat Deum nee diuino colloquio cupit assi luè frui is mori nuâ— est et vita carâ—ns Chrys de orando Dâ—um l. 1. whosoeuer doth not pray vnto God and doth not desire to haue diuine and heauenly communication with God the same is as a dead man without life Such a one hath no true life for he liues without God and without Christ who is i Joh. 14. 6. the way the truth and the life Fourthly the neglect of Praier is a note and badge 4 The want of prayer is a marke of wicked and vngodly men of wicked and vngodly men the Prophet Dauid saith k Psal 14. â— haue all the workers of iniquitie no knowledge who eat vp my people as they eate bread and call not vpon the Lord Iob describeth the wicked not onely by their prosperous state in this world but also by their â—ilfull ignorance by their carelesse neglect of the seruice of God and their contempt of Prayer For he saith of them l Job 21. 14. 15. they say vnto God depart from vs for we desire not the knowledge of thy wayes what is the almightie that we should serue him And what profit should we haue if we pray vnto him Now then if this be a marke of wicked and vngodly men of profane people that haue little or no feare of God before their eyes not to pray vnto God then certaine it is most necessarie for all that desire to feare God and would be of the number of the righteous to be diligent and carefull to serue God to pray vnto him and to call vpon his name Such is the necessitie of Prayer Fourthly the consideration of the good which wereceiue 4 The benefit of Prayer by making our prayers and supplications vnto God should perswade vs to pray vnto God and to call vpon his name For First if we pray vnto God and call vpon his name the 1 God hath promised to heare our Prayers and grant our requests Lord hath promised to heare vs and grant our requests m Psal 50. 15. call vpon me saith the Lord in the day of trouble I will deliuer thee And Dauid saith n Psal 65. 2. O thou that hearest prayer vnto thee shall all flesh come And our Sauiour Christ saith o Mat. 7. 7. Aske and it shall be giuen you seeke and ye shall find knocke and it shall be opened vnto you Dauid prayeth and was heard p Psal 18. 6. In my distresse saith he I called vpon the Lord and cryed vnto my God he heard my voice out of his Temple and my crie came before him euen into his eares Hezekiah prayed and the Lord heard him and sent him this word by the Prophet q Isa 38. 5. Goe and say to Hezekiah thus saith the Lord the God of Dauid thy Father I haue heard thy prayer I haue seene thy teares Cornelius also hath witnesse from heauen that God heard his praier for an Angell is sent vnto him which said r Acts. 10. 31. Cornelius thy praier is heard thus the Scripture doth make it manifest that God heareth our praiers And this is an exceeding great benefite that we make our praiers to such a God that is both able to heare vs and not like the Gods of the heathen which haue eares and heare not and is also willing to heare vs for he bids vâ— seeke vnto him and call vpon him And albeit Å¿ Ioh. 9. 31. God heareth not sinners and wicked men Yet if any man be a worshipper of God and doth his will him he heareth And t 1 Ioh. 5. 14. If we aske any thing according to his will he heareth vs. Yea and u Iohn 16. 23. Whatsoeuer we shall aske the father in his name that is in the name of Christ he will giue it vs. So that a righteous man praying aright shall be heard for How God heareth our prayers the Lord hath promised to heare him to helpe him and to deliuer him But this hearing of the righteous is after a twofold manner First oftimes and for the most part God so heareth 1 He giueth vs