obtaine and what conditionally as all temporall things and such like as may make sometime to their aduantage and sometime to their damage These they pray for with a subiection of their owne wils to Gods as Christ vnto his Father Not as I will but as thou wilt and the Leaper to Christ If thou wilt thou canst make mee cleane and Dauid to God Behold here I am let him doe to mee as seemeth good in his eyes That which was obiected of Moses Samuel Noah Daniel Iob is but a meere supposition not a thing done besides it is said They should deliuer their owne soules so as their Prayers should not be without profit §. 22. Of the sixth motiue the efficacy of Prayer 3 SVch is the efficacy of Prayer as nothing can bee more powerfull for it preuaileth ouer all creatures whether reasonable or vnreasonable and of reasonable both visible as man and inuisible as Angels whether euill or good yea it preuaileth with the Creator himselfe 1 Daniel by Prayer stopped the mouthes of Lyons among whom he was cast 2 By Dauids Prayer was Achitophels wisdome turned into foolishnesse By Iaakobs Prayer was Esaus wrath allaied By Mordichaies Esthers Prayer was Hamans malice like Sauls sword turned into his own bowels By Hezekiahs Praier was the whole hoste of Senacherib ouerthrown One faithful maÌ„s prayer is more forcible theÌ„ the power of a whole army witnes the example of Moses who lift vp his hand while Israel fought against Amalek 3 By Prayer the Diuel when he hath gotten fastest hold and surest possession is cast out It is here in this Text laid downe as a meanes to subdue the forenamed principalities and powers 4 If Christ would haue prayed he might haue had more then twelue legions of good Angels to guard him At Elishahs Prayer a mountaine was full of horses and chariots of fire round about it Obiect If Prayer be thus powerfull with Angls it is good to pray vnto them Answ The Angels are prest onely to Gods seruice and alwayes behold his face when he sends they go and not when we call them Now our Prayer moueth God to send them and thus at our Prayer they come to guide vs. Vnreasonable creatures by Prayer are restrained from hurting vs and made seruiceable is it therefore reason that we should pray vnto them 5 By Prayer Iaakob had power ouer the Angel which was the Angell of the couenant Christ Iesus true God who therefore was called Israel because he preuailed with God Prayer so far preuaileth with God that it euen forceth a blessing from him whereupon we are saide â—o striue or wrestle in Prayer to God and * stayeth and holdeth him backe when he is going out in wrath and causeth him to repent and reuerse his sentence pronounced §. 23. In what respects men are said to preuaile with God by Prayer Obiect THis may seeme to impeach the immutability and omnipotency of God If man preuaile with him how is he almighty if he repent how is he vnchangeable Answ Those phrases of preuailing with God of holding him of his repenting and the like are spoken figuratiuely after the manner of men for our better vnderstanding Voluntarily God yeeldeth to all that he seemeth to be forced vnto yea he hath before-hand determined so to doe but as he appointeth the thing to be done so the meanes whereby it is done without the meanes nothing shall be done vpon a right vse of the meanes all things shall be effected now prayer being the meanes appointed by God of procuring blessing and auoyding iudgement Prayer may fitly be said in regard of that order which God hath voluntarily set downe to be of power with God §. 24. Of extraordinary effects of Prayer MAny admirable and extraordinary are the things which the Prayers of Gods faithfull children haue in all ages effected At Moses Prayer the red Sea was diuided asunder At Iosuahs Prayer the Sunne stayed his course At Hezekiahs Prayer it turned backward At Eliahs Prayer raine was stayed three yeeres and an halfe together infinite it were to reckon vp all particulars I wil bring to your remembrance onely one which among and aboue the rest is most remarkeable which is concerning Christs Prayer at his baptisme by the power wherof first the heauens were clouen Secondly the holy Ghost descended downe vpon him Thirdly the Father gaue an euident and audible testimony that Christ was his beloued Sonne whereby is declared that the Prayers of Gods children pierce the heauens make the holy Ghost to come into them and cause God to witnesse that they are his children though not so visibly and audibly yet as truely and effectually §. 25. Of the vse which we may make of efficacy of extraordinary Prayers Obiect THese are extraordinary examples of extraordinary persons who had an extraordinary spirit so as ordinary persons can looke for no such matters As for Christ he was the true naturall Sonne of God Answ 1 These things are recorded to shew the power and efficacy of Prayer To which purpose Saint Iames alledgeth that extraordinary example of the Prayer of Eliah And the argument will well follow from the greater to the lesse For if God heard his seruants in extraordinary matters will he not much more heare vs in such ordinary matters as we stand in need of and he hath promised to giue vs 2 Though Christ were the only begotten Son of God and the proper obiect of his loue yet in and thorow Christ God hath adopted vs to be his children and with that loue he beareth vnto Christ he loueth vs so as if we call vpon him in Christs name he will hearken vnto to vs as vnto his children and accept of our Prayers as if Christ had made them for he offereth them vp vnto his Father Thus we see that the prayer of a righteous man auaileth much §. 26. Of the seuenth motiue the honour of Praying 4 THere is no one thing wherein and whereby God doth more honour his seruants then by vouchsafing vnto them this high priuiledge and sauour to pray vnto him By prayer haue the Saints a free accesse vnto the glorious throne of Gods grace yea they haue a familiar acquaintance with him It is a great prerogatiue that God in his Word vouchsafeth to speake to man but not comparable to this that man should talke with God God by his Word speaketh to all euen to the wicked and rebellious but none but Saints by Prayer speake to him the Prayer of the wicked is no Prayer but meere lip-labour We know that it implyeth much more familiarity for an inferiour freely to speake to his superior then a superior to his inferior Esther though a Queene accounted it a great fauour that she was louingly and kindly accepted when she approached into the presence of a mortall Monarch Now
them lying wonders §. 17. Of Satans power ouer Mans will 2. COncerning Mans will the Diuell cannot simply and directly force it to yeeld to any thing for this is against that nature which God hath giuen to the will Take away freedome from the will and ye cleane destroy the will it selfe Therefore God in conuerting a sinner forceth not his will but worketh in him to will Obiect Satan bringeth the will of naturall Men to his bent Answ This he doth partly by faire allurements and partly by fearefull terrors by some externall meanes or other hee moueth the will to yeeld vnto him All at all times yeeld not vnto him If hee could force the will hee would draw all to his bent §. 18. Of Satans power ouer Mans heart 3. COncerning Mans heart it is as a bottomelesse pit of an vnsearchable depth deceitfull aboue all things to search it and simply to know the secret is aboue the reach of nature it is one of Gods incommunicable properties to bee a searcher of the heart Hereby Nâ—thanael gathered that Christ was the Sonne of God Obiect Most of the Diuels temptations be framed according to the inward disposition and secret intents of mens hearts Answ Though certainly he know them not yet very shrewdly can be gesse at them and that not only by their outward speech behauiour and carriage which he espieth more narrowly then all the men in the world can but also by the inward humors temperature and disposition of the body which being a spirit he discemeth as easily as the outward behauiour §. 19. Of Satans power in foretelling things to come 4. COncerning things to come a simple foretelling of them without any helpe at all from naturall causes signes effects and the like is also aboue nature God prooueth himselfe to bee the true Iehouah hereby Hereby he gaue testimony to his Prophets to be sent of him and guided by his Spirit Satan cannot do this Obiect Satan and his instruments haue foretold many things to come as when hee appeared to Saul and the diuining Mayde yea God implieth that they may Answ Such things they may foretell as by naturall causes or signes may bee collected or coniectured or which by God haue any way beene reuealed The Diuell is admirably and extraordinarily skilfull and experienced in all the causes of nature and can draw one consequence vpon another As if one linck of a long chaine being in a deepe well appeare but a little aboue water by it he can draw vp linck after linck and so at length the bucket it selfe out of the water which otherwise could not haue bin seene Also he diligently marketh all the secrets which God reuealeth euen so soone as they are reuealed and so may seeme to foretell of himselfe inch things as God foretold There was very great probabilitie of that which the Diuell told to Saul the things which the diuining Maide such other foretold might be such as were gathered by some vnknowne natural causes That which God implieth of false Prophets may be meant of meere coniectures or of some such instances as are heere named §. 20. Of the extent of Satans power 3 FOr the third the extraordinary power of the Diuel consisteth in this that he can do any thing whatsoeuer is in the compasse of nature and may be effected by naturall meanes For example he can violently moue the ayre and cause tempests and stormes he can inflame the ayre and cause thunder and lightning yea and extraordinary fire to fall downe he can exceedingly trouble the Seas and cause such waues and billowes to arise as shall swallow vp ships and men he can cause waters to swell ouer the bancks and so make great breaches On earth he can cause earth-quakes he can throw downe the strongest buildings and roote vp the best setled trees and mooue all things hee can carry and hurry vp and downe euen in the ayre the bodies of men and beastes yea hee can enter into them and make them with violence rush and runne headlong hither and thither hee can cast them into the fire and water grieuously vexe and torment them and inflict sore diseases vpon them he can possesse them make them lunatick dumb deafe blinde make them foame and roare out and all to rent them he can stirre vp wrath pride couetousnesse lust and the like passions in men he can know the disposition of men and accordingly lay baites for them or bring them vnto baits hee can darken mens vnderstanding and cause much trouble and anguish in their soule and conscience yea so much as they cannot endure it but are brought to make away themselues hee can incense man against man Kingdome against Kingdome Subiects against Princes Princes against subiects and so cause quarrels warres treasons rebellions oppressions murthers c. Many more strange mischiefes can he worke which for kinde are extraordinarily wonderfull and for number innumerable §. 21. Of the power of euill Angels compared to good 4 FOr the fourth if comparison be made betwixt the Diuels and the good Angels to whom at their first creation they were equal in power it is euident that their power is somewhat lessened by their fall For whensoeuer there was any opposition betwixt good and euill Angels the euill were alwayes foiled they could not stand against the good But in comparison to other creatures they still retaine so much power ouer them as their power cannot appeare to bee any whit diminished by their fall but that still they remaine to be as powerfull to doe mischiefe as they were before to doe good for all other creatures except the good Angels are not able to withstand their might and fury §. 22. Of the restraint of Satans power 5. FOr the fift though the word heere attributed to the Diuels doe properly signifie a libertie to doe as one list yet it may not nor cannot be denied that that power which is giuen them is so limited and restrained by an higher and superiour power euen the power of God that they cannot as they list themselues exercise the vttermost of their power and doe what they are able to doe if they were not held in Fitly may I apply that to the Diuell which is said of the Sea that God hath set barres and doores before him and said Hither to shall hee come and no further In this respect they are said to bee deliuered into chains and reserued in euerlasting chaines By which phrases is implied that the Lord dealeth with Diuels as men vse to doe with curst madde ban-dogges which will flye at the throate of euery one with whom they meete they tye and chaine them vp for feare of doing hurt For proofe hereof note what God said to the Diuell vnder the Serpent e Thou shalt bruise his heele by which phrase is implied a
he was a most worthy and perfect patterne he calleth them againe to consider him Thus shall Ministers shew that they make a difference betwixt points of lesse or greater need and that they haue respect to the good of their people Obiection Many will say that Ministers want matter and therefore repeate the same things Answer The very same may be obiected against the repetitions vsed by the Prophets by Christ himselfe by his Apostles and other faithfull and able Ministers But let Ministers see that they doe it not vpon idlenesse but iust cause and then need they not feare such cauils People must heere learne patience not to snuffe or be discontent if they heare the same thing againe which before they heard This impatiency argueth an itching eare which cannot endure a repetition of any thing and if sheweth that they haue more respect vnto the eare thē to the heart like the Israelites which had more respect to their outward taste then to their inward nourishment and thereupon loathed Manna because they had so often tasted of it This maketh people get them an heape of Teachers In particular concerning the present point in hand perswade we our selues that it is a point worthy to be attended vnto with all diligence and to be obserued with good conscience that so we may giue the more earnest heed thereunto and not let it slip Haue we also an holy iealousie and suspition ouer our selues fearing lest wee should bee too carelesse in vsing these meanes for our safety yea too incredulous in beleeuing the good vse and benefit of them Therefore rouze we vp our selues for where the Spirit is most earnest in vrging a point we must be most heedefull in marking it §. 2. Danger must make watchfull BEfore wee come to the particular branches of this verse note the inference of it vpon the former which is plainely implied in these words For this cause that is because yee haue such terrible enemies as haue beene described vnto you Take the whole Armour c. By this inference the Apostle giueth vs to vnderstand that The more dreadfull and dangerous our enemies be the more carefull ought we to be to stand vpon our guard and to looke to our defence This is in effect the same that was deliuered in the beginning of the 12. verse wee will therefore no longer insist vpon it §. 3. A resolution of the verse THis verse may be diuided and branched forth as the 11. verse was The Summe of it is a Direction to instruct vs how to defend and keepe our selues safe against the Diuell The parts are two The first sheweth what are the meanes of safety The second declareth the end why these meanes are to be vsed In the first he declareth 1. What the meanes be 2. How to be vsed The meanes are the very same which were deliuered in the 11. verse namely The whole Armour of God I shall neede to speake no more thereof For vsing the meanes the Apostle setteth downe an other word then before there he said Put on Here take vnto you Both words in generall imploy one and the same thing This latter word is a compound word and signifieth sometimes To take vp or to take vnto your selues Sometimes to take againe or recouer We are said to take vp vnto our selues such things as we haue not of our selues and to take againe or recouer that which wee haue lost or let goe Both significations may be here applied §. 4. Whence our defence commeth FRom the first I gather that The graces whereby we are armed are no vertues or qualities which arise from our selues for then it were improperly said Take vnto you These graces are some of those especiall gifts which come from aboue which we receiue By nature we are borne in our soules as naked and destitute of spirituall Armour as in our bodies of outward cloathing Reade Ezec. 16. 4. 5. c. Vse If we find our selues destitute of this Armour we must seeke it not in our selues but out of our selues euen where it is to be had and that is in the Lord for euery perfect gift commeth from the Father of lights He giueth it to such as seeke it by faithfull prayer in the meanes appointed by him which are his holy word and Sacraments When there is newes of the enemies comming to inuade our Land and thereupon Proclamations and Edicts sent forth to charge all to arme themselues then euery one that either regardeth his owne safety or his Soueraignes charge seeketh out armour and to the Armories doe they which haue none resort We haue the same motiues to stirre vs vp to seeke spirituall armour §. 5. Of the repaire of Grace FRom the second I gather that The graces which are decayed in vs or seeme to be lost may be resumed and recouered Thus much intimateth Christ vnto Peter saying When thou art conuerted c. This cannot be meant of his first conuersion which long before was wrought in him but of his recouery The Prophets oft call vpon Gods people who had made themselues naked and fallen off from their Lord and Captaine the Lord God to returne againe vnto him Very expresse and direct for this purpose is the charge of Christ to Ephesus Remember from whence thou art fallen and repent and doe the first workes Was it not the recouery of grace which Dauid so earnestly prayed for In faith he prayed and was heard Two strong props there be to strengthen our faith in the recouery of grace One without vs which is the Author of grace The other within vs which is the seed of grace 1. It is God who is the author of grace who as in his nature so likewise in his properties is vnchangeable so that the same cause which moued God for to bestow the graces of his Spirit on a man still remaineth in him to make him renew his Spirit and that is his mercy and goodnes which can no more be turned from his children then the Sunne be pulled out of Heauen A cloud may hinder the bright beames of the Sunne yet stil it shineth and will at length breake forth so the beames of Gods kindnesse by the cloudes of our infirmities may be kept from vs but still there remaineth mercy in GOD which will at length breake through those Cloudes For whom God once loueth hee loueth vnto the end and in this respect the graces of his holy Spirit are termed gifts without repentance 2 The seed of grace is not corruptible but incorruptible The Apostle calleth it the seed of God this seed is the holy sanctifying Spirit of God which Christ very fitly compareth to a springing well out of which flow riuers of water of life whereby supply repaire of grace if it faile may be made Now this seed remaining in them who are borne
innumerable number and infinite weight of our sinnes from prosperity aduersity or the like if at least it be well vsed Of the well vsing of it we shall afterwards heare §. 16. Of the meaning of the word Take THe next point to be handled is the Action whereunto we are exhorted in this word Take which is the very same that he vsed before verse 13. it is heere vsed in as large a sence both to take vp or to take vnto one and also to take againe and recouer a thing Souldiers let not their Shield lie on the ground but take it vp in their hands hold it our against their enemies mouing it vp and downe euery way where the enemy strikes at them if the enemy continue to fight or renew the fight they still hold it out againe and againe yea if by their owne weakenesse or thorow the violence of any blow they let it fall or slip they presently seeke to recouer it and take it vp againe Thus must we take vp and hold forth this spirituall Shield of Faith against all the temptations of Satan and if thorow our owne infirmity or our enemies fiercenesse we suffer it to faile and fall away then recouer it againe and continue to defend our selues with it so long as wee shall haue enemies to assault vs. This point of taking the Shield of Faith respecteth diuerse sorts of people 1 Them who haue it not they must labour to get it 2 Them who doubt whether they haue it or no they must proue it 3 Them who feare they may lose it they must seeke to preserue it 4 Them who are established therein they must well vse it I wil therefore in order shew how faith may bee 1 Gotten 2 Proued 3 Preserued 4 Well vsed §. 17. Of the Author of Faith FOr the first note first the Author of Faith Secondly the meanes whereby it is wrought 1 The Author of Faith is euen he from whom euery good giuing and euery perfect gift commeth Faith is the gift of God This is the worke of God that yee beleeue c. Now because this is one of those workes of God which are said to be without towards the creature it is in Scripture attributed to all the three persons and to euery of them To the first where Christ saith No man conâ—â—me vnto me i beleeue except the Father draw him To the second where the Apostle calleth Iesus the Author and finisher of our Faith To the third where the Apostle reckoneth Faith among the fruits of the Spirit §. 18. Of the motiue and end why God worketh Faith IN declaring why God worketh Faith obserue 1 What moueth him thereto 2 What hee aimeth at therein Nothing out of God can moue God to worke this precious gift in man It is his meere good will that moueth him as Christ expresly declareth in his thanksgiuing to God saying It is so O Father because thy good pleasure is such The end which God aimeth at in working this grace is principally in respect of himselfe the setting forth of his owne glory as we shewed before but secondarily the saluation of mankind Therefore Saint Peter termeth saluation the end of our Faith Vse These points I thought good thus briefly to note 1 To commend vnto you this precious gift of Faith For how much the more excellent the Author of any thing is and the end which he aimeth at therein so much more excellent is the thing it selfe 2 To take away all matter of boasting from them who haue this gift though it be a most precious grace yet it affordeth no matter of glorying to vs in our selues because we haue it not of our selues 3 To stirre vs vp to giue all the praise and glory thereof to God vpon this very ground doth the Apostle giue glory to God because of him and through him and for him are all things 4 To shew that it is not in mans power to haue it when he will that so ye may be the more carefull in vsing the meanes which God affoordeth and appointeth for the attaining thereto Is it not a point of egregious folly to be carelesse in vsing or negligently to put off those meanes of obtaining any excellent thing which he who onely can worke and bestow that thing hath appointed for the obtaining thereof §. 19. Of the meanes of working Faith IN laying downe the meanes which our wise God hath appointed to worke Faith I will shew 1 What God himselfe doth 2 What he requireth man to doe In considering what meanes God vseth let vs all note what order he obserueth in making the means effectuall The meanes are Outward Inward The outward meanes are either such as both worke and strengthen Faith as the word of God or onely strengthen it as the Sacraments Hereof I shall speake heereafter Concerning the Word the Apostle saith r How shall they beleeue in him of whom they haue not heard and therevpon thus concludeth Faith commeth by hearing and hearing by the word of God Rom. 10. 14 17. Of Gods word there be two parts the Law and the Gospel Both these haue an especiall worke for the working of Faith The law to prepare a mans heart for Faith in which respect it is called our schoole-master to bring vs to Christ that wee may be iustified by Faith The Gospell to worke further vpon the heart so prepared and to accomplish this worke of Faith whereupon he termeth the Gospel by a propriety The Gospel of Faith and saith of the Ephesians that they beleeued after that they heard the Gospel Quest Whether is the Word preached onely or the Word read also a meanes of working Faith Answ It may not be denyed but that the holy Scriptures themselues and good Commentaries on them and printed Sermons or other bookes laying forth the true doctrine of the Scripture being read and vnderstood may be the blessing of God worke Faith but the especiall ordinary meanes and most powerfull vsual meanes is the word preached this is it which the Scripture layeth downe How shall they beleâ—ue in him of whom they haue not heard how shall they heare without a Preacher It pleased God by preaching to saue c. Yee receiued the Spirit by the hearing of Faith Thus we see that preaching is Gods ordinance wherevnto especially without question he wil giue his blessing Besides it is an especiall meanes to make people to embrace the promises of the Gospel when Gods Ministers to whom is committed the word of reconciliation and who stand in Christs steed as though God did beseech vs shall pray vs to be reconciled to God and make offer and tender vnto vs of all the promises of God The inward meanes or rather cause is the sanctifying Spirit of God who softneth quickneth openeth our hearts and maketh them as good ground so as the
Desire after Christ before we beleeue ariseth from that sence we haue of the want of Christ but after we beleeue partly from the sweet taste we haue felt of him and partly from the want we still feele of him so as we can neuer be satisfied Hereby is the couetous mans true desire of mony manifested because he can neuer be filled but the more he hath the more he desireth An vnsatiable desire of Christ is a good couetousnesse The Apostle exhorteth to desire the sincere milke of the Word to grow thereby not once onely to taste of it If euer a man be satisfied with Christ and begin to loath him he neuer truely beleeued in him For first Christ is not like corporall meates which with abundance may cloy the stomach the more he is tasted the better and greater will our appetite be Secondly no man in this world can receiue such a measure as to be filled thereby If therefore a man desire Faith and fall away that seeming desire which he had neuer bred Faith in him §. 46. Of ioyning the effects with the causes of Faith in the tryall thereof IF vpon that fore-named illumination of the mind and disposition of the heart the Spirit of God hath drawne vs to accept of Christ Iesus tendred in the Gospel then hath Faith been kindly wrought and by this manner of breeding Faith a man may haue good euidence of the truth of it especially if he also finde that his Faith doth kindely worke and bring forth the proper fruits thereof For Faith is operatiue euen as fire Where fire is there will be heat the more fire the greater heat if but a little heate there is a small fire if no heate at all surely no fire I deny not but fire may be so couered ouer with ashes that the heat will not sensibly appeare but yet heate there is within so as if the ashes be remoued the heat will soon be felt so surely where true and sound Faith is there will be some holy heate some blessed fruits thereof it may for a time through the violence of some temptation be so smothered and suppressed as it cannot be discerned but when the temptation is ouer it will soone shew it selfe if not I dare boldly say there is no true liuing iustifying Faith but a meere dead Faith I haue my warrant from an holy Apostle so to say Iam. 2. 20 26. It is a working Faith which is the true iustifying Faith and this is the constant doctrine of our Church taught in our Vniuersities preached in pulpits published in print by all that treat of Faith That which our aduersaries obiect against the orthodoxall and comfortable doctrine of Iustification by Faith alone that we make iustifying Faith to be a naked dead Faith without all good workes is a meere cauill and a most malicious slander for though we teach that in the very act of iustification Faith onely hath his worke without workes yet we teach not that this Faith is destitute of all workes but that it is a Faith which purifieth the heart and worketh by loue Thus in regard of the office of Faith we teach as wee are taught by Saint Paul that a man is iustified by Faith without works and in regard of the quality of Faith we teach as wee are taught by Saint Iames that of workes a man is iustified tha◠is declared so to be and not of Faith onely Wherefor◠for the sound proofe of Faith we must haue also recourse to the fruits of it §. 47. Of the fruits of Faith IT were an infinite taske to reckon vp all the fruits of Faith For all the seurall and distinct branches of piety and charity if they be rightly performed are fruits of Faith Faith is the mother of all sanctifying graces for by it we are ingraffed into Christ and so liue the life of God Euery sanctifying grace therefore is an euident signe of Faith But that I may keepe my selfe within compasse I will draw the principal effects of Faith wherby it may be best proued vnto two heads First a quiet conscience Secondly a cleare conscience This hath respect to that benefit which we receiue by Faith That to the author thereof §. 48. Of a quiet conscience proceeding from Faith A Quiet conscience is that which excuseth a man before God so farre it is from accusing that it excuseth whence ariseth an admirable tranquility of minde which the Apostle calleth The peace of God which passeth all vnderstanding It is euident that Faith breedeth this for being iustified by Faith we haue peace toward God So soone as a sinner truely beleeueth he hath some peace of conscience the more his Faith increaseth and the stronger it groweth the more peace he hath in his soule From Faith then ariseth this peace and from nothing else For it cannot possibly come from any perfection in man Indeed Adams conscience in his integrity did excuse him before God because there was nothing in him blame-worthy but so could no mans since his fall for besides those palpable euill deeds whereunto euery mans conscience is priny whose conscience can excuse him in the best workes that euer he did Is not all our righteousnesse as filthy clouts this Dauid well knew when he thus prayed Enter not into iudgement c. but Faith assuring the conscience that We haue an aduocate with the Father Iesus Christ the Righteous that he is the propitiation for our sins purging our soules with his owne most precious blood pacifieth it so that where this peace of conscience is there must be a true iustifying Faith §. 49. Of the difference betwixt a quiet conscience and a not-troubling conscience Obiect THe conscience of many wicked men lyeth quiet and troubleth them not Answ Their conscience is improperly said to be quiet it is either a slumbring cōscience which though for a time it seeme to lie quiet yet when it is awaked roused vp it will rage and raue like a fierce cruel wilde beast as Iudas his conscience did or else which is worse a seared and dead conscience which will drowne men in perdition and destructiou before they be aware of it Such a seared conscience had the ancient Heretiques Now these two maine differences there are betwixt these not-troubling consciences and that quiet conscience First they onely accuse not this also excuseth Secondly they lie still onely for a time at the vttermost for the time of this life this is quiet for euer euen at the barre of Christs iudgement Seate §. 50. Of the difference betwixt conscience excusing and not-accusing 2 Obiect MAny wicked men in doing euill haue thought they ought to doe so yea that they did God good seruice therein their conscience therefore must needs excuse them Answ Nothing so for because they had no sure warrant out of Gods Word for that which they did their conscience could not excuse
them onely it accused them not and that by reason of the blindnesse of their iudgement It remaineth therefore to be a proper worke of Faith gounded on the Gospel the word of Truth to cause a quiet conscience §. 51. Of Security arising from a quiet conscience FRom this quiet conscience proceed two blessed fruits which are likewise effects of Faith sure tokens therof First an holy security of mind Secondly a spirituall ioy of heart For the first a beleeuer hauing in his conscience peace with God resteth secure for saluation and for all things that make thereunto so as with Dauid he may say I will both lay me downe in peace and sleepe c. This security is â—in regard of the issue not of the meanes For herein lyeth the difference betwixt the godly and worldly security to be secure and carelesse in vsing the meanes of saluation which God in wisedome hath appointed is a carnall sinfull security but to rest on God for a blessing on the meanes and to be secure for the euent is an admirable worke of Faith This is that casting of our care and burden on God and resting vpon him which the holy Ghost oft vrgeth they onely who by Faith haue receiued Christ and haue their consciences quieted through his blood can thus securely cast themselues vpon God well and fitly therefore said Iehoâ—aphat Beleeue in the Lord â—our God so shall ye be established §. 51. Of ioy arising from a quiet conscience FOr the second that spirituall ioy is an effect of Faith following vpon peace of conscience the Apostle sheweth for he ioyneth them together and saith Being iustified by Faith we haue peace toward God c. and reioyce It is noted of the Eunuch that after he beleeued and in testimony thereof was baptized he went away reioycing and of the Gaoler that he reioyced that he with all his houshold beleeued in God and of the faithfull Iewes that they beleeued and reioyced with ioy vnspeakeable and glorious This ioy ariseth from Faith in regard of that benefit which Faith bringeth with it which is no lesse then Christ himselfe and in and with him all things needfull vnto full and compleate happinesse so that we may wel conclude where true spirituall ioy is there is true iustifying Faith §. 52. Of the difference betwixt the ioy of the vpright and hypocrite Obiect MAny that haue no better then a temporary Faith haue great ioy wrought thereby in their hearts Answ Their ioy is no true sound solid ioy but a meere shadow and shew thereof which is euident both by the birth and also by the death of it The birth is too sudden to be sound that which suddenly sprouteth vp can haue no deep rooting Christ fitly compareth such ioy to corne sowen in stony ground The death of it is irreconerable it cleane drieth vp and vtterly vanisheth away which if it had substance it would neuer doe therefore the Scripture maketh it a property of an hypocrites ioy to be but for a moment as dew vanisheth away by the Sunne so may their ioy by persecution True spiritual ioy which ariseth from Faith is wrought by degrees for it followeth after a continuall affection namely sorrow they that mourne shall be comforted Mat. 5. 4. As sorrow is lessened by Faith so is ioy encreased but yet alwayes there remaineth a mixture of griefe and ioy because there still remaineth in man cause of mourning and reioycing namely the flesh and the spirit Yet this ioy is so fast rooted on a sure ground which is Christ apprehended by a true and liuely Faith that it continueth for euer and neuer vtterly vanisheth away It may be obscured by temptation as the shining of the Sunne by a cloude but as light can neuer be taken from the Sunne so ioy neuer vtterly seuered from Faith hee that can and will performe it hath said it Your ioy shall no man take away from you Such is the power of Faith which breedeth this ioy that the heate of afflictions cannot dry it vp but oft times it causeth it to grow and increase for we reioyce in tribulations The Apostles reioyced because they were counted worthy to suffer rebuke for Christs Name The Hebrewes suffered with ioy the spoiling of their goods This hath in all ages been verified in many Martyrs §. 53. Of Faith when the fruits of it appeare not Quest VVHat if a man cannot find in him these effects of Faith as peace of conscience security of minde ioy of heart hath he then no true Faith at all Answ I dare not so pronounce for true beleeuers may be much troubled in their minde fearefull of their estate full of griefe and mourning and seeme to be farre from those fore-named signes both in the beginning while Faith is as it were in the bud and also in the time of temptation as it were in winter time But yet there may be obserued in such persons an inward panting and breathing which are signes of life namely a groning greeuing that they want those fruits of Faith and an earnest desire of them Such weake ones are to haue recourse to the causes of their Faith and thereby to support themselues till the winter season be passed ouer and till it please the Lord to vouchsafe vnto them a pleasant spring wherein their Faith may send forth the fore-named fruits yet in the meane while let them obserue such fruits of Faith as vsually are in the weakest namely loue of God and Gods children desire and endeauour to please God and feare to offend him with the like which are branches of a cleare conscience §. 54. Of a cleere conscience proceeding from Faith BY a cleere conscience I meane a faithfull endeauor to approue our selues vnto God and that on the one side by doing that which is pleasing and acceptable vnto him and on the other by auoyding that which is offensiue to his excellent Maiesty greeueth his good Spirit This proceedeth from Faith and that in a double respect 1 Because Faith is the instrument wherby we draw all that vertue and grace from Christ our head which enableth vs to keepe a good conscience I liue saith the Apostle meaning a spiritual life By the Faith of the Son of God 2 Because it assureth vs of Gods loue and kindnesse to vs and thereby perswadeth and euen prouoketh vs in all good conscience to serue him the Apostle therefore who said I liue by the Faith of the Sonne of God addeth who loued me c. wherby he implieth that the loue of Christ made knowne to him moued him to liue that spirituall life for when a sinner once beleeueth that God hath indeed so loued him as to giue his onely begotten Sonne for him his heart is so affected as Dauids was thinking what to render vnto God but finding nothing to giue he seeketh what may
Satan and our owne lusts as for a time he gaue Dauid ouer §. 62. Of the assurance of Faith THe ground of the latter extreame is that they feele the flesh in them they are very weake and prone to fall away and many in all times haue fallen away Answer These that are thus tempted must know that the cause of our assurance is not in our selues but in Christ our head as we lay hold of him so he fast holdeth vs for there is a double bond whereby we are knit vnto Christ one on Christs part the other on ours That is the Spirit of Christ Hereby wee know that wee dwell in him and he in vs because he hath giuen vs of his Spirit This is our Faith for Christ dwelleth in our hearts by Faith Now though our Faith should let goe her hold yet Christs Spirit wōld not let go his hold This ground of assurance the Scripture expresly declareth for saith Christ I know my sheepe I giue vnto them eternallife and they shall neuer perish now marke the reason There shall not any plucke them out of my hand My Father which gaue them me is greater then all and none is able to take them out of my Fathers hand Wherefore the Diuell and all his adherents can doe no more to put out the light of Faith and plucke vs from Christ then all Creatures on Earth can to extinguish the light of the Sunne For why The Sun from whence this light commeth is farre aboue all they cannot come at it So Christ on whom our Faith is founded is farre aboue all our enemies Christ must be plucked out of Heauen if true Faith vtterly fall away 2 Let the fore-named weake ones consider that as the flesh is in them to make them weake so also the power of Christs Spirit is in them to make them strong Though the spirit suffer the flesh sometimes to preuaile it is not because the flesh is stronger then the spirit or the spirit weaker then the flesh but because the Spirit in wisdome will haue vs see our weakenesse see in what need we stand of the power of God flie to God depend vpon him and at length the Spirit will preuaile and get full conquest 3 As for the fals of other wee know not what they were in truth §. 63. Of the grounds of Scripture for perseuerance TO be freed from this last temptation they which are subiect thereunto must seriously ponder those scriptures which set forth the certainty and perseuerance of Faith which are such as these He that beleeueth hath euerlasting life and shall not come into condemnation but is passed from death vnto life He that drinketh of the water that I shal giue him shall neuer thirst but the water that I shall giue him shal be in him a well of water springing vp into euerlasting life This is the victory that ouercommeth the World euen our Faith Hee that beleeueth on Christ shall not be confounded They that trust in the Lord shall be as Mount Zion which cannot be remoued but abideth for euer The grounds of this stability of Faith are in the Scripture noted to be these 1 The constancy of Gods loue mercy truth couenant calling gifts and the like which is set forth by these and such like promises as these be I haue loued thee with an euerlasting loue With euerlasting kindnesse will I haue mercy on thee My mercy shall not depart away from him The Lord hath sworne in truth hee will not turne from it I will make an euerlasting couenant with them The calling and gifts of God are without repentance 2 The perpetuall efficacy of Christs intercession manifested in one particular example which is to be applied to all his Elect for what he said to Peter I haue praied that they Faith faile not he performeth for all 3 The continuall assistance of the Holy Ghost in which respect it is said That hee shall abide with vs for euer and that hee which hath begunne a good worke will finish it If well we weigh and apply these and such like testimonies of Scripture though we worke out our saluation with feare and trembling yet shall we not be fearefull and doubtfull of the issue §. 64. Of preseruing and encreasing Faith AS a preseruatiue against those two poysonous potions and as a meanes to keepe vs in the right way from falling into any of the two extreames diligent care must bee vsed to preserue and encrease this precious gift of Faith for if Faith be kept aliue so as it may beare sway in vs it will keepe vs both from boasting and doubting Two especiall points there be which make to this purpose 1 A conscionable and constant vse of the meanes which God to this end hath appointed 2 Faithfull and hearty prayer for Gods blessing on those meanes The meanes are two First the ministery of Gods Word Secondly the administration of the Sacraments §. 65. Of vsing the word for increase of Faith VVEe haue heard before how Faith was bred by the word now the word is like to a kind natural mother which giueth sucke to the child which shee hath brought forth whereupon saith the Apostle As new borne babes desire the sincere milke of the word that yee may grow thereby He had said before That we were borne anew by the word of God Here hee sheweth that the Word hath a further vse namely to make vs grow For by the Word the promises of God which at first were made known vnto vs and whereby Faith was bred are againe and againe brought to our remembrance the tender and offer of them oft renewed so as thereby our Faith which otherwise might languish away thorow our own weakenesse and Satans temptations is not onely preserued but exceedingly quickened strengthened and increased Vse Our care therefore must be diligently to frequent the publike ministery of the Word for by it Christ is lift vp in the Church as the brasen Serpent was in the Wildernesse Yea also to reade and search the Scriptures in Families and with our selues alone We heard before that we must attend on the Word till we find Faith wrought in vs. Here we further learne neuer to giue ouer but so long as our Faith hath neede to be confirmed and increased which will be so long as we liue in this world to vse the Word Wee may not therefore thinke it sufficient that we haue had this benefit of the Word to beleeue we must labour for a further benefit to be established and confirmed thereby more and more in our most holy Faith §. 66. Of vsing the Sacraments for increase of Faith THe Sacraments are purposely added for this end to strengthen our Faith which they doe two wayes First they are Gods seales added vnto his word that by two immutable things Gods promise and Gods seale wherein it
of others then of them which receiue them 2 Such persons were much better want all those things then haue them for because they call not on God God giueth them no grace well to vse them so as they abuse them to their owne destruction Achitophels wit Goliahs strength Herods eloquence were the cause of their ouerthrow in this World and though all haue not like ends in this World yet all heape vp wrath vnto themselues against the day of wrath Reade Rom. 2. 4. 5. 3 That spirit which commeth accompanied with all needfull sauing and sanctifying graces is not gotten without Prayer God giueth the holy Ghost to them that desire him §. 20. Of the fift motiue the profit of Prayer 2 THe vtility or profit of Prayer is much euery manner of way It is profitable 1 To obtaine euery good thing as is euident by the promise of Christ Ioh. 16. 23. Verily verily I say vnto you whatsoeuer ye shall aske the Father in my name he will giue it you Note the certainty of this promise in Christs vehement asseueration Note the generality of it Whatsoeuer The Heathen among whom the Christians liued after the Apostles dayes obseruing so much said There was nothing which Christians could not obtaine of God by Prayer I might here particularly exemplifie this by seuerall instances of all kinds of blessings spirituall and temporall publike and priuate for our selues and others concerning this life and a better and shew how Gods children haue by Prayer obtained them and also declare seuerall promises made by God for all these But I haue in part declared these before and I shall haue fitter occasion to handle them when I speake of the matter of prayer 2 To preuent iudgements threatned and remoue iudgements inflicted Note for this purpose the prayer of Salomon 1 Kings 8. 33 c. 3 To preserue nourish and strengthen in vs all spirituall graces by Christs prayer was Peters faith kept from failing whereby Christ sheweth that Prayer is an especiall meanes to be vsed to that end So the Apostle praied in the behalf of the Colossians that they might be filled with knowledg c increasing therin strengthned c. 4 To obtaine remission of sinnes for this is the sum of the fift Petition and for this end Peter saith to Simon Magus Pray God that if it be possible the thought of thine heart may be forgiuen thee whereby he implieth that if remission of sinnes may be obtained by any meanes Praier is that meanes 5 To subdue in vs the power of sin which Dauid well knowing praied that sin might not haue dominion ouer him I dare boldly auouch and I dout not but euery Christian soule that is acquainted with this holy exercise of prayer can by experience iustifie the truth of what I shall auouch that the more constant and powerfull a man is in prayer the lesse power sinne hath in him the more sin preuaileth the weaker is the spirit of prayer when Gods children fall into temptation and yeeld vnto sinne their soules are intangled thereby as a bird whose feathers are besmeared with birdlime or whose feete are caught in a snare they cannot flye vp to heauen If by prayer they keepe their hearts aloft they are the more free from being intangled by Satan Faithfull prayer and purpose to sin cannot stand together In this respect I may not vnfitly compare the spirit of prayer to that spirit and breath which commeth from the lungs of a man whereby that ouer-great heate which otherwise would drie vp all his radicall and naturall moisture is cooled and allayed for it is prayer which cooleth and allayeth in man the immoderate heate of lust anger malice enuy c. 6 To sanctifie all Gods creatures vnto our vse for as Gods word giueth a warrant for the vsing of the creatures which are needfull and a direction whereby we are taught how to vse them so prayer to God obtaineth a right vnto them and a blessing vpon them therefore the Apostle ioyneth both these together and saith that the creature is sanctified by the Word and prayer For this end Christ vsually prayed before he vsed the creature and all euen they who haue abundance must pray Giue vs this day our daily bread that they may haue a right vnto and a blessing vpon the creatures which they vse the like may be said of the callings wherein we are placed of the actions which we do and of al things which we haue or vse all are sanctified by prayer who without prayer doe or vse any thing are vsurpers and can looke for no blessing To conclude Prayer is profitable vnto all things §. 21. Of the respects wherein ones Prayer is not heard Obiect AGainst all that is said of the profit of Prayer some obiect that the Prayers of many are fruitlesse they obtaine not the things desired yea that God sweareth he would not heare Moses Samuel Noah Daniel Iob. Answer 1 Many pray amisse and so receiue not wherefore that out Prayers may be profitable we must learne to pray aright as we haue beene directed before 2 Though God alwaies grant not his seruants request instantly yet afterwards when there is a more seasonable time he doth for God is the Lord of times and seasons and best knoweth which is the fittest season both for his owne glory and his childrens good to grant their request For this end did not Christ at first grant his Mothers request when shee desired supply of wine nor the request of the Cananite which shee made for her daughter Note his answer to his Disciples It is not for you to know the times or the seasons which the Father hath put in his owne power 3 Though he heare them not in that particular yet in as good or in a better thing will he heare them As when Paul prayed against a temptation God gaue him grace sufficient to resist it and when Christ praied to haue his bitter cup remoued God enabled him to drink it wherevpon it is said that he was heard in that which he feared Dauid prayed for his childe that died yet was not his prayer in vaine for first his prayer was a sacrifice acceptable to God Secondly God had mercy on the soule of his childe Thirdly God gaue him another sonne of the same mother a Salomon a Iedediah a Prince of peace beloued of the Lord whom God made King after Dauid God better knoweth what is good for vs then wee doe our selues accordingly though he heare vs not alwaies to our owne will and grant what wee suppose to be good yet alwaies he heareth vs to his owne will and granteth what he knoweth to be good for vs. 4 The Saints well know what God hath absolutely promised as all needfull sauing graces and saluation it selfe those absolutely they pray for and
obseruance is to bee made of all things helpfull or hurtfull thereunto To this purpose tend those many exhortations which by Christ his Diciples are made to watch When Christ warned his Diciples of his last comming and when he was in his agony he bid them watch So Paul so Peter To this purpose also tendeth that patheticall speech of Dauid Awake my glory awake Viol and Harpe I will awake early §. 134 Of the causes of drowsinesse BOth body spirit are carefully to be rowsed vp because of our naturall pronenes to drowsines and heauinesse in body spirit two causes there be which cause bodily slumbering First debility and weaknesse of senses whence it is that young children and old folkes are more proane to slumbering then lusty strong persons Secondly abundance of vapours which stupifie the senses for fulnesse of meat and drinke whence those vapors arise make men sluggish and sleepy Answerable there be two causes which procure spirituall sleepinesse and slumbring 1 Weakenesse of the flesh as Christ implieth when he checketh his Disciples for their sluggishnesse saying The flesh is weake whereby it commeth to passe that by nature we are exceeding drowsie dull as to all good and godly exercises so especially to Prayer which is the best of all I neede not further proue this then by appealing to the conscience of euery one that vse this holy exercise Many are loath to goe about it many when they are at it fall fast asleepe as Eutichus I haue heard this direction prescribed when one cannot sleepe Say thy prayers and thou shalt sleepe it is commonly the direction of prophane persons spoken of sluggish prayers for if a man pray in the spirit with that earnestnesse which hee ought it will rather keepe him the longer from sleepe but yet it sheweth that men are commonly dull and drowsie in Prayer Our spirituall sluggishnesse maketh our hearts heauy and our eyes sleepy Againe our bodily sluggishnesse maketh our spirits more dull 2 Abundance of bye wandring vaine earthly wicked thoughts cares lusts and such other things which like vapours arise in our soules and which the Diuell also is very busie to cast into our hearts in time of prayer These adde much vnto our naturall dulnesse and drowsinesse so as in these two respects there is great neede of watchfulnesse §. 135. Of going drowsily to Prayer LIttle doe they consider the neede thereof who going to prayer are so farre from rowsing vp their spirits and bodies that they doe as it may seeme purposely set themselues to sleepe some compose themselues to such gestures as make them sleepe they hang downe their heads and leane them vpon their armes or hands they sit vpon seates or vpon the ground they close their eyes c Some neuer pray till they goe to bed and so sleepe preuenteth them some againe come immediatly from their pots and platters or from their worldly affaires and businesses and presently goe to prayers without any premeditation or cogitation of what businesse they haue in hand With what deuotion can such prayers be performed Is this to watch vnto prayer The truth is that such doe but mocke God §. 136. Directions for Watchfulnesse Vse 2 FOr auoiding of this and such like aberrations and for a better performance of this duty of watchfulnesse obserue these few directions following In regard of the body first choose such times as are freest from drowsinesse these are mornings for our bodies hauing rested all the night and by rest being refreshed are the more free ready and cheerefull to prayer Schollers find it the fittest times for their studies and so may Christians if they obserue a difference of times find it fittest for their prayer If for prayer sake we rise the sooner we watch vnto Prayer 2 Considering that it is so needefull that we pray at euening which is a drowsie time rowse vp thy selfe before prayer goe not to it halfe sleeping halfe waking Learne of the watchfull Bird the Cocke who when he is about to crow especially in the night time flappeth hiâ— wings and so beateth hiâ— body and rowseth vp himselfâ— to crow Doe thou something to driue away drowsinesse stirre thy body walke meditate sing a Psalme beforâ— prayer at euening Vse such gestâ—res as wiâ—l keepe thee from drowsinesse kneele vpright or to helpe thy weakenesse stand Hasten to prayer goe not to it too late Who doe these things for prayers sake Watch vnto Prayer 3 Moderate thine appetite and vse a temperate diet if after meate thou art to pray sobriety is often ioined to watchfulnesse as an especiall helpe thereof Christ hauing giuen a warning to take heede of surfetting drunkennesse and cares of this World inferreth this exhortation Watch and pray otherwise we cannot well watch pray Wherefore saith Saint Paul Let vs watch and be sober And Saint Peter Be sober and watching in prayer Who eate for prayer sake somewhat the more sparingly doe watch vnto prayer In regard of the soule 1 Take heed it be not too much distracted with worldly thoughts Cares of this World choake the Word much more will they choake the spirit of Prayer Hee that remembring the time of prayer disburdeneth his soule hereof Watcheth vnto prayer 2 Most especially be watchfull against sinne which as hath beene shewed before like birdlime wil so cling the feathers of the soule that it cannot flie vp to Heauen Nothing more dulleth the heart of man then sinne He that yeeldeth thereto can hardly recouer himselfe and reuiue his spirit againe in a long time It was three quarters of a yeere before Dauid was throughly recouered after his great fall for his child was borne before and an extraordinary meanes was vsed to recouer him the Prophet Nathan was sent vnto him It was an admirable and extraordinary thing that Peter was so soone recouered Sinnes doe grieue the spirit and quench his good gift in vs the Spirit being grieued and prouoked to withdraw his presence will not returne againe with a wet finger Especially be watchfull against such sinnes as by nature thou art most proane vnto for in them especially will Satan most attempt thee when thou art going to prayer If thou beest giuen to lust make a couenant with thine eye not to cast it vpon a strange woman auoide wanton company garish attire fulnesse of bread and whatsoeuer may prouoke lust so in anger voluptuousnesse couetousnesse c. This is an excellent point of wisdome and argueth great watchfulnesse vnto prayer if for prayer sake it be done 3 Take notice of Gods mercies and iudgements of his blessings bestowed on thee and of thy wants of the estate of others and of other points concerning the matter of prayer Reade also some part of Gods Word before Prayer Thus shalt thou come furnished to Prayer This is also to watch vnto Prayer Many complaine
good seed of Gods word being cast into them taketh deepe rooting bringeth forth the blessed fruit of Faith The Apostle saith that his preaching was in demonstration of the spirit that their Faith might be in the power of God It is noted that the Lord namely by his Spirit opened the heart of Lydia that she attended vnto the things which Paule spake In respect hereof the Apostle termeth the preaching of the Gospel a ministration of the spirit yea he vseth this phrase the spirit of Faith because Faith is wrought inwardly by the Spirit §. 20. Of the Lawes worke towards Faith THe order which God vseth is this First hee worketh on the vnderstanding and then on the will The vnderstanding he inlighteneth by his Word as in all fundamentall necessary points of Christian Religion so in two especially First in the misery of a naturall man Secondly in the remedy thereof That the Law discouereth This the Gospell reuealeth Touching mans misery Gods Spirit by the Law informeth a mans iudgement both of his wretchednesse thorow sinne and of his cursednesse thorow the punishment of sinne The Law discouereth such an infinite multitude of sinnes as otherwise man could not possibly find out It discouereth not onely notorious sinnes of commission but many other transgressions which naturall men count no sinnes many sinnes of omission many sinnes of thought and heart yea the very seed of all sinne the contagion and corruption of our nature Saint Paule expresly saith I knew not sinne but by the Law for I had not knowne lust except the Law had said thou shalt not lust The Law also maketh knowne the hainousnesse and greeuousnesse of sinne how it is out of measure yea infinitely sinfull because it is committed against an infinite Maiesty and that also against his expresse will reuealed in the Law so as sinne being directly contrary to the pure holy and blessed will of God cannot but make vs more odious and abhominable before God then any venimous Toade Adder or any other poysonous creature is in our sight Further the Law manifesteth the punishment of sin which is Gods infinite wrath for the least breach of any one branch of the commandements for it saith Cursed be he that confirmeth not all the words of the Law Now the fruits of Gods wrath are all plagues and iudgements in this world both outward in our estates and on our bodies and inward in our conscience and soule in the and death which is exceeding terrible to a naturall man and after all the torment of hell fire which is intollerable and euerlasting neither doth it reueale vnto vs any remedy of helpe but rather sheweth that we are vtterly vnable to helpe our selues and that no creature in heauen or earth is able to afford vs helpe or succour but vile wofull wretches as we are so shall we continually remaine Thus the Law sheweth vs to be such creatures as it had been better for vs neuer to haue beene borne or if borne then to haue bene any other then such as we are wretched cursed men §. 21. Of the Gospels worke in Faith BVt yet by the preaching of the Gospel the Spirit further enlighteneth our vnderstanding in a remedie which God in the riches of his mercy hath afforded vnto vs and in the benefit thereof For the Gospel reuealeth Christ Iesus who being the true eternall Sonne of God euen euery God and so able to beare the infinite wrath of his Father and procure his fauour tooke vpon him into the vnity of his person mans nature wherein he subiected himselfe to the Law and both fulfilled the righteousnesse and also vnderwent the curse thereof This is the remedy The benefit hereof is that God is reconciled to the world his wrath being pacified his fauour procured that remission of sinnes and deliuerance from the punishment thereof both in this world and in the world to come are obtained that all needfull blessings for this temporall life all needfull graces for a spirituall life and eternal life and happinesse in the world to come are purchased Without knowledge of these points concerning the forenamed misery and remedy it is impossible for any man to haue Faith and yet may men haue and many haue this knowledge who neuer attaine vnto Faith so as this is not sufficient Wherefore the Spirit proceedeth further to worke vpon the will of man §. 22. Of Griefe going before faith TWo especiall workes are wrought vpon the will one in regard of mans misery the other in regard of the remedy The first is to be pricked in heart grieued in soule wounded in conscience and brought in regard of any hope in our selues or any other creature euen to dispaire yea and to tremble againe within and without in soule and body for our sinnes and the punishment due to them Thus were the Iewes pricked in their hearts and the Iaylor so terrified with Gods iudgements that hee trembled againe and thereby their hearts were prepared vnto Faith For the measure of griefe it is not alike in all in some it is greater in some smaller yet in all there must be as a sight of sin and of the misery thereof so a particular sence of that wretchednesse wherein we lie by reason of it an vtter despaire in our selues true griefe of soule and compunction of heart for it §. 23. Of Desire going before Faith THe second worke is to desire aboue all things in the World one drop of the infinite mercy of God and to be willing to giue all that a man hath for Christ accounting him more worth then all things beside in heauen and earth as the Merchant in the Gospell esteemed the pearle which he found This earnest desire is in Scripture set forth by hungering thirsting panting longing c. All which imply a very vehement and vnsatiable desire so as they which haue this desire wrought in them will giue no rest to their soules till they haue some sweet feeling of Gods loue to them in Christ and some assurance that Christ is theirs whereupon God who hath offered to satisfie the hungry and thirsty and to satisfie the desire of such as pant and long after him by his Spirit worketh in such as are so prepared such an inward assent of minde and credence vnto the promises of the Gospell that particularly they apply them vnto themselues and gladly accept the free offer of God and so receiue Christ with all his benefits This is that onely ordinary meanes and the order thereof which God for his part hath set downe to worke faith in man §. 24. Of mans endeauour to get Faith THe meanes required on mans part are next to be declared Here I will shew what man must doe that he may beleeue and what motiues there be to stirre him vp to beleeue Two things are to be done of man one that to his vttermost power he vse and well