till it hath brought vs downe to the desperation of hell Thus we haue passed the generalls of this reasoning In reasoning there is first the to descend now vnto the particulars wee shall first meet with the proposition which is the first part of reasoning wherein wee doe propound and beare witnesse vnto that truth which is made knowne vnto vs. 1 Proposition Whence I offer this point to be considered that In our selues there is a witnesse which will propound the truth according to knowledge From hence is it that Paul ioyneth these two together to wit the knowledge of God and the knowledge of our owne hearts 1. Cor. 2.11 No man knoweth what is in man saue God and the spirit that is the conscience From this witnessing power Dauid saith Psal 51.3 My sinne is euer before me and the brethren of Ioseph were compelled to vtter this speech Wee verily sinned against our brother Gen. 42.21 in that wee saw the anguish of his soule when he besought vs and we would not heare him therefore is this trouble come vpon vs. Yea and God himselfe implying this power vnto Kain Gen. 4. saith Sinne lieth at the doore Sinne lieth at the doore What is that We ordinarily looke vnto one of these three senses either the punishment of sinne is at hand for amongst the Hebrew sinne is taken for the punishment of sinne as Christ is said To be sinne for vs 2 Cor. 5.21 or else thy sinne is not secret for thou shalt be no more able to conceale it than that which doth lie at the doore in euery ones view or else the conscience of thy sinne shall forthwith fly vpon thee because the witnessings and twinges of the conscience doe ineuitably follow sinne But if wee take all these three together they make one intire sense as if God should say Kain thou canst not so hide thy sinne from mee but that it will inwardly fret and gnaw vpon thy conscience and outwardly draw speedie vengeance But more fully to open this witnessing power of conscience I would consider foure points First Whether wee in our courses can lie hid from our consciences I answer for a time wee may both through the weaknesse of nature when the naturall conscience doth not take notice of sinne Acts 15. as when the Gentiles accounted fornication a thing indifferent when the people of Calicute and Narsinga doe without regret worship the deuill when we walke in the waies of our Fathers whether good or bad without checke and the like as also by the iust iudgement of God when he doth giue vs ouer for our sins to hardnesse of heart and to a cauterized conscience as the Gentiles Rom. 1. who because they did not glorifie God with their naturall knowledge were giuen ouer to vnnaturall sinnes Yet wee shall not alwaies sleepe thus securely it will looke vpon vs with a witnesse and speake so loud in our eares that we shall see a map of our miseries as Theodoricus did the face of Symachus whom he had murthered in a fish-head on his table and shall make vs leaue behinde vs such a desperate will when wee die as English Hubertus did who had beene a couetous oppressor I yeeld my goods to the King my bodie to the graue my soule to the deuill The second point is this to consider seeing we cannot lie hid from our consciences what conscience doth witnesse I answer It witnesseth both our sins and our righteousnesse As for our sinnes this is that ancient officer of God whereby he doth reproue vs and set our sinnes in order before vs. If wee sinne in our thoughts Psal 50.21 conscience taketh notice of it for as we will say for our owne cleering In my conscience I did not so much as thinke it so Paul said of the Gentiles their thoughts accused or excused them Rom. 2. yea and those that are come from the knowledge of conscience to the feeling of it can with griefe tell that conscience doth thus If we sin in our wills and affections conscience taketh notice of it As Paul saith Rom. 9.1 My conscience beareth mee witnesse by the Holy Ghost that I haue great heauinesse for you So on the contrary if his will and affections had not beene carried the right way his conscience would haue beene vpon the backe of him for it as we see in his reluctâ—tion betweene the flesh and the spirit Rom. 7.15 I allow not that which I doe yea what I hate that I doe If we sinne in our words conscience presently heareth therefore Solomon obseruing it saith Take no heed to all words for oftentimes thine owne heart knowes that thou hast also cursed others If we sinne in our actions conscience will not ouerpasse them It told Iudas that hee had sinned in betraying innocent bloud and makes infinite complainâ—s and conâ—essions in all sorts of people at some times or other Seâ—ondly as for oâ—r righteousnesse conscience doth witnesse our sonship as the Apostle saith Rom. 8.16 The spirit of Goâ— beareth witnesse with our spirit that wee are the children of God as also our new obedience and holinesse For this wâ— see plaine in the example of Paul Heb. 13.18 2 Cor. 1.12 Act. 23.1 whose conscience told hiâ— That hee was willing in all things to liue honestly that in simplicitie and godly purenesse he had his conuersation in the world and that in all good conscience he serued God In the third place if it be demanded how the conscience doth witnesse I answer that you that feele it know and from my feeling I expresse it thus The vnderstanding is the spy to informe from that light which it doth receiue either from Nature or from the Word of God the Memorie is the recorder of the court within for all the passages of mans life we cannot in this kinde learne the art of forgetfulnesse for though wee may seeme to forget it for a time as the sonnes of Iacob did the selling of Ioseph yet in day of affliction houre of death and day of iudgement our reckonings will be bleeding new and then this diuine power doth take a view of our whole liues and from that office which God hath giuen it witnesse truly and bring to passe all our doings as in the sight and presence of God If now in the fourth place you will aske me Why the conscience doth in these reasonings as a witnesse propound the truth I answer In two respects First In respect of God that God may bee manifested to be a iust God in his proceedings There aâ—e many secret sinnes which no man in the world can witnesse for which if God should proceed against vs he might seeme vniust To the end therefore that God might be cleered in the day of vengeance hee hath set a witnesse within our selues which will not lie Secondly In respect of our selues because it might be of excellent vse through the whole course of our
the good Word of God which is able to saue our soules As wee doe wry our mouthes with the new borne babe after the dugge of Gods Word so with the growne man we haue a good stomacke and appetite vnto it The huskes of mans wisdome and humane traditions are hunted after of those of whom the Apostle saith Beware of dogges Phil. 3.2 but the man of God hungreth to heare God speake And because he knowes that he is borne againe for the kingdome of God therfore though when he meets with the things of this world he doth thankfully embrace them vse them as if he vsed them not yet he seekes after the things aboue Col. 3.1 aboue the world the Church aboue nature grace aboue the fauour of Princes the grace of God aboue sinne a Sauiour aboue earth heauen If therefore it be thus with our soules that as all creatures do seek their meats sutable to their natures the Lion flesh the Horse grasse the Fowles Wormes the Catts Mise and the Bees hony so we doe hunt after these things then haue we entred into this life Secondly Those helpes that doe respect our enemies are our naturall vigilancy and watchfulnesse against that which doth thwart and oppose life And from this head I shall commend vnto you two signes of life The first is Sensiblenesse of the least degree of death or opposition of life He that is in an irrecouerable estate 2 Sensiblenesse of death findes not the least degrees of death creeping vpon him and when hee is readie to die saith He is well whereas he that is well is sensible of the least distemper but if a man be dead he doth not feele death it selfe he heares no alarum to battaile sees not the approach of any enemy nor smels the stinke of any wound So if we be in a spiritually-dead estate we feele not killing sinne to approach Prou. as Solomon saith of the foole Hee casteth fire-brands arrowes and mortall things and saith I am not in iest So we make sport vnto our selues in the committing of sinne and say Doe we not liue Yea if we be dead let God send one letter of defiance vnto vs after another for our sinnes we heare and heare not we know and vnderstand not and though from â—he crowne of the head to the sole oâ— the foot there be no part whole 〈…〉 nothing but botches and blaines full of corruption yet wee smell not the stinke of the corruption of our wounds we runne not to the bâ—lme of Gilead wee desire not the good Samaritane to helpe vs but if wee are aliue oh how doe we scud from death as the fearfull Hare from the greedie Hound How doth the least approach of this death by the least sinne make vs cry out with Paul Wretched man that I am Rom. 7. who shall deliuer mee from the bodie of this death Poore Christians who are deiected and cast downe at the fearefull fight of their owne guiltinesse the more sensible they are of the death of sinne the more they cry out of themselues as of dead men whereas if they would passe righteous iudgement they should conclude that the spirit of life is in them 3 Fiâ—hing against death The next signe of life is fighting against that which would take it away The liuing worme being trod vpon will turne vp the taile Heare O worme Iacob so wilt thou if thou haue any life in thee When the worme feeleth the earth to be shaken presently it commeth running out of the earth fearing the approach of the mole so if thou liue when thou feelest the shaking of the cabbin of thy ease and securitie thy bodie I meane by paineâ— acheâ— and diseases then thou dost presently startle come to the doore to see what newes meet thine enemy death disarme him and pull out his sting that at the last â—he conquest may bee thine Againe is there life in vs then the Spirit of life doth fight against the flesh â—om â— â— lest wee liuing after it do die Oh how doe liuing men striue against the whole bodie of sinne and death How doth the spirit lust agaâ—nst the flesh Yea Gal. 5.17 how doth the liuing spirit get the vpper hand and sight more manfully euery day than other especially against that sinne which doth most crosse it I haue kept me from my wickednesse saith Dauid that is Pâ—â—l 18.23 that sinne whereunto hee was most inclined euen so must we if we haue this new life This is the way to finde all liuing grâ—â—es to increase all sin to be in a decaying estate For we know that there is no equall match betweene the old man the new as God smites the enemies of his people on the checke bone that is Psâ—l 3.7 hee deales not with them as with men but as with boyes in stead of opposing them with swords and stauâ—â— hee sends them away with a boxe on the eare so will the liuing spirit deale with the dying flesh it will master it at the last as a growne man would a childe and ouercome it with lesse difficultie though not without all danger to it selfe Secondly Where there is the life of grace there will be an imployment of our strength in the acts of life The actions of liuing men are proper to men that are aliue so are they to these new men From this head therefore I shall giue you further two sorts of signes either such as doe concerne a mans owne indiuiduall person or those which are shewed for succession in propagating their kinde They which doe concerne a mans person are two 4 The breath of the new man First if we can freely draw the breath of the new man It is a signe of life to men of the world if wee can freely draw that breath which God doth offer for the prolonging of naturall life so likewise is this a signe of this new life if wee can freely draw the breath of Gods mouth which God doth breathe vnto the hid man of the heart And what breath is this but the Spirit of the Lord in the Scriptures Marke therefore if wee can draw in the Word of God to the cooling comforting and refreshing of our weary hearts which pant vnder the burden of sinne and if we can put it out againe both to coole the violence and fierie courses of sinfull men and to heat and warme the lukewarme and frozen hearted sonnes of men this will assure vs that we liue the life of God 5 Seruice of God The second signe which doth concerne our persons is this If wee doe put ouer our whole bodies and soules to the seruice of God For as then wee doe liue a naturall life when we doe imploy all our strength to the seruice of nature and as then wee doe liue a loyall life to our Soueraigne when wee are wholly taken vp for his honour and maintenance in good so then wee liue the life of
before wee are not able to walke in any other sometimes againe if we be in the way we are carelesse and secure in the vse of the holy meanes of saluation Whereas if with feare and trembling wee could see the narrownesse of the way and the difficulties both through our owne weaknesse and wickednesse and others malice through which we must passe we would keepe a constant and a carefull watch Secondly consider that we are very heauy headed and apt to be ouertaken with drowsinesse Euen the Church it selfe saith Cant. 5.2 I sleepe and Paul found by experience such a fault in the nature of man Rom. 13. Ephes 5. when he said to the Romanes It is now time that we arise and to the Ephesians Awake thou that sleepest yea and the Deuill hath foure cradles wherein ordinarily he doth rocke vs. The Deuils foure cradles The first is the ignorance of our selues when wee doe not see the danger and deepnesse of our corruptions As the darkest places are fittest for vs to sleepe in both because the eye doth there want that inlightned meanes by which it doth gad and is kept waking as also because no danger can be discerned so is the darknesse of ignorance a fit cradle to sleepe out the time of our watchfulnesse The second cradle is grosse and full feeding of the things of this life Wee say in the prouerbe That when our belly is full the bones would be at rest and we finde it true by experience that when our hearts are set where God hath set our heeles to wit vpon the earth and earthly things we are too too apt to be lulled asleepe and not at all to minde our eternall good The third cradle is labour and toyle after those things that perish Euen as wearinesse by labour doth make vs apt to sleepe so when the worke of this world doth take away the worke of a good conscience our whole bodies and soules may be stolne from God for there is no watch kept The fourth cradle is the neglect of the meanes which should keepe vs waking namely the word of God prayer meditation and the voice of the spirit in these which is as the rushing of the winde to shake the houses of our hearts As when a man wearied shutteth himselfe vp into such a roome as keeps him from the noise of his children seruants yea and the winde it is a signe that he purposeth to sleepe and take his rest so when we carelesly vse and separate our selues from such meanes as God hath appointed to keepe vs waking how can we doe other than snort and so forget that God hath set vs in a watch-tower to keepe the quarter of our bodies and soules from sudden surprizall by the enemie Seeing therefore that we are so apt to sleepe and that the Deuill hath so many meanes to lull vs into it therefore we must watch Thirdly consider that wee lie open to many dangers Sometimes afflictions set vpon vs and without this wee shall soone let goe our hold of Christ It is true indeed that they are but sufferings a little 2 Pâ—â— 5 1â— yet what are wee that we should not be gained vpon if our fingers doe but ake in Christs quarrell without watchfulnesse Sometimes prosperitie troubleth vs and without this our sobriety will be indangered 1 Pâ—t â— â— therefore be sober and watch saith Peter Sometimes the Deuill doth set vpon vs and it shall cost him a fall if he doe not draw vs either into presumption or despaire 1 Pâ—â—â— 8 but watch saith Peter for he goeth about like a roaring Lion seeking whom he may deuoure Yea and alwaies the flesh will be too craftie for vs 〈◊〉 â—â—caâ—◠〈…〉 qâ—â—a â—â—â—astan◠〈…〉 â—am non in qâ—ntâ—â—â—ianis inâ—â—rstâ—â—bus for though wee haue weakned it and got the better hand of it in the more great sinnes which doe wound and waste the conscience yet it hath daily inrodes by the aduantage whereof it still plotteth and practiseth new treasons and will foile vs without bridling it and walking circumspectly by watchfulnesse Lastly consider that without watchfulnesse wee shall not be so well acquainted with our owne weaknesses It would be a strange though no new thing for vs to be well seene in things abroad and ignorant of our owne affaires yet without this such will be our case and so we shall not be able to watch vnto prayer which is the third and last Vse which we are to make of this Doctrine Vse 3 In the third place therefore seeing the end of all things is at hand let vs striue to watch vnto prayer Let vs be so carefull in the sober vse of all outward things and in the keeping of faithfull watch both without and within that out of the feeling of our owne miserable estates without Gods speciall helpe in these last times of the world we may be driuen vnto God in prayer to helpe vs. For the pressing of this forget not that order which I haue obserued in the former but consider first what it is to pray and secondly how we may be stirred vp to watch vnto prayer First to conceiue what it is to pray you must know that the matter about which all prayer is conuersant is either good or euill As prayer doth consider euill What it is to pray it doth acknowledge it complaine to God against it and seeke the remedie of it As prayer doth consider good it doth beg the being of it the maintenance and increase of it and thanketh God for it So that to pray is vpon the sight of sinne to confesse it lament it and to sue for pardon and vpon the knowledge of grace humbly to beg at Gods hand that it may be and be maintained and increased and to thanke God for it all In which description you may perceiue that hee that would pray must haue these six things in some degree or other to meet in him First he must know his sinnes For as no man will beg that doth not know his pouertie either in truth or shew and as no man can beg well for himselfe who doth not know the particular wants which hee groaneth vnder so neither will nor can he pray that knoweth not his spirituall pouertie yea his particular sinnes Secondly he must haue a spirit of complaint against sinne For as no man will seeke to be rid of that guest whom he cannot in some respect or other with a free spirit complaine against so neither will we seeke to be rid of sinne if we cannot thus complaine to God against it Alas Lord my sinne it is rebellious against thee against me it wounds my conscience robbeth me of thine image blotteth and defaceth grace and maketh me the obiect of thy heauy displeasure Thirdly he must be like that poore man who speaketh supplications Hee must neuer giue God rest till he haue mercy vpon him and seale vnto him by the spirit of adoption and sanctification the pardon of
make shew of performing a Vow at Hebron Herod of worshipping Christ and of another Herod hearing Iohn gladly Prou. â— yea the Harlot her selfe hath made her peace offerings and payed her vowes and Christ doth so discouer the rich Gluttons wickednes that we may yet see the religion of his linage saying They haue Moses and the Prophets Lâ—ke 16. What wicked man doth not frame a religion to himselfe in appearance and shew to stop the mouth of his conscience and gloze with the world None shall bow lower than he none shall looke more sowre in the day of fasting and in all the kindes of superstition none shall more glister with deuotion in the view of men especially in the day of affliction and houre of death Thirdly in shew euen false religion may imitate the true Let God haue a Temple so hath the Deuill yea where God hath his Church the Deuill hath his Chapell and Synagogue Apoc. 2.12 as his Throne in Pergamus and Antichrist with his apostacie in the Temple of God 2 Thess 2.4 If God answer from betweene the Cherubims the Deuill will haue his oracles Let him haue his Priests the Deuil also will haue Arch-flamines and Flamines his Druids Sophists Sacrificers and the like The Deuill and his instruments haue still beene seene to be Gods apes to imitate him so farre as it hath been permitted vnto them in the great workes of his creation and prouidence Fourthly in shew false religion may not only imitate but outstrip the true If true religion haue golden Priests and woodden Chalices false religion will haue with woodden Priests golden Chalices Let true religion haue a sacrifice of beasts the false will haue a sacrifice of men If the true haue washings the false will haue abundance of washings and other ceremonies which shall goe vnder the name of the traditions of the Elders In which respect they who reade the exceptions of Atheists and Heathen against the true religion shall â—â—nde this to be one that it was farre behinde the heathenish religion in the beauty of their Temples array of their Priests gestures and significant representations in their deuotions Thus let vs carry with vs these foure meditations and conclude from them thus much that seeing the religion of hypocrites and wicked men may equall and false religion may imitate and outstrip the true religion in shewes therefore we must iudge righteous iudgement wee must not chuse religion according to appearance and shewes but striue to be of that which doth most approue it selfe to God What vse shall we make of this point now but this to learne to cleaue to that religion which we shall finde to be more in heart than in shew I know that we must not neglect such shewes as God hath appointed as praying preaching hearing reading bowing the knees lifting vp the hands and eyes together with a decent course and cariage in Gods whole seruice Of these we say as Christ to the Pharisies These ought yee to haue done Matth. 23.23 yet the sincere seruice and glory of the heart ought not to be left vndone the principall end of a good religion being to approue the heart vnto God Gods seruice doth chiefly consist in the holy exercise and vsage of the vnderstanding and affections of the heart according to Gods will What hypocrite cannot draw neere to God with the lips What carnall wretch cannot make a crucifix or other image to be a mouer of fleshly deuotion Objectum motivam vehiculum devotionis and as it were a popish chariot of desires to the persons whom they doe represent What Idiot whose vnderstanding is idle cannot giue God a knee and a knocke vpon the breast at the Popish Latine seruice and Masse of humane inuentions Alas for them whose religion is in shewes If the shew and outside of religion were ordained by God yâ—â— as it might sometimes be omitted without sinne as Circumcision and the Passeouer yea and the feast of Tabernacles for a thousand yeeres together Neh. 8.17 if my Chronologer deceiue me not euen so also may it be practised of vs without grace Oh therefore beleeue not neither trust in shewes but cleaue vnto that religion whose grace and glory doth stand in inward worship which cannot be omitted without sinne nor practised without grace We draw neere to God with our hearts we heare the word with faith feare loue and full assurance we pray in the Holy Ghost yea though wee vse the helpe of others yet we make such prayers our owne by a thorow applying them to our wants and graces when we sing Psalmes we make melodie to God in our hearts and when we doe receiue the Lords Supper we doe it in remembrance of Christ and shew forth his death till he come yea like true worshippers we are so farre from delighting in shewes that as God said of old They shall say no more The Arke of the couenant of the Lord Ier. 3.16 for it shall come no more to minde neither shall they remember it neither shall they visit it so doe we willingly forget all the typicall rites and ceremonies wherewith the Church of Rome did Iewishly and heathenishly abuse our forefathers and doe striue to build vp the hid man of the heart and to worship God in spirit and truth Ioh. 4. not neglecting such outward expressments as are warranted either by generall or particular rules and examples out of the holy word But as for garish shewes let children and babies delight in such rattles We account our selues to haue iust cause to suspect the religion of Rome which is all for shewes They know right well that euery man would be accounted godly and that the wickedest wretch and wisest politician of the world would faine goe to heauen To this end therefore as it may seeme namely to please the wise men of the world and desperate sinners who know by nature that they must frame a kinde of religion to procure Gods fauour they haue patched together as the secure times of the world and their preuailing faction would giue them leaue an outward seruice glorious in shew to stop the mouth of conscience for a time Their faith is resolued into a glorious and pompous Church for shew Their repentance stands only in contrition confession and satisfaction by visible penances which being performed in shew receiueth an absolute forgiuenesse of sinne They boast of their altars sacrifices washings and anointings they adorne their altars images priests and temples They haue their Iubilees processions pilgrimages to their ridiculous Ladies vigils trentals diriges and requiems and all for shew still They haue musicke and chaunting for the eare without the exercise either of vnderstanding or heart They haue golden and veluet silken and taffatie Images for the eye They haue Incense or other sweet perfumes for the nose They haue iuncates and banquets on their falsly called fasting daies for their pallates though they will not ordinarily eat
all his sinnes to the comfort of his soule Fourthly he must know the graces which he wanteth and which God vsually bestoweth vpon his children as mercy peace loue humilitie meeknesse faith repentance and the like and that not onely in word but in their whole efficiencie and power for the disabling of all our sinnes For he that knowes them not and their vertue and that God giues them to that end cannot aske them as hee should Fiftly he must earnestly beg them and their increase and maintenance from him from whom commeth euery good gift The more beggar denying a mans selfe and laying open his sores the sooner made rich by God As it is the professed fashion of some great man as they will say rather to make two Gentlemen than to maintaine one so it is Gods fashion rather to aduance many poore humble and humbled beggars than to maintaine any one that hath any woâ—th in his owne sight Lastly he must highly prize the graces of God that so he may be truly thankfull to him for them Hee thanks coldly that doth not prize highly Thus we haue considered what it is to pray notwithstanding which wee must remember that when we haue said what we can it is better felt in the heart than expressed by the tongue 2 Motiues to watch vnto prayer Now for the motiues which may stirre vs vp to watch vnto prayer doe but consider these that follow First let vs consider what we haue taken in our watch We haue taken sinne There is no man who watcheth as he should but catcheth that theefe stealing away his heart from God and godlinesse and lurking in some part of him or other Euen as therefore when a man hath taken a theefe committing burglary and stealing away of his goods hee will carry him to the Iustice accuse him and desire Law against him So when a man hath taken sin in the watch he must cary it before the great Iudge of heauen and earth accuse it vnto him and humbly desire his mercie to vs his iustice to it to bring it to naught Secondly consider the great miserie which shall come vpon vs when the end of all things is come The powers of heauen shall be shaken the heauens shall passe away with a noise the elements shall melt with fire the trumpe of God shall sound so shrill that it shall raise the dead all outward comforts shall be taken from vs the affections of our nearest and dearest friends shall be altered in so much as if they see vs goe to hell they will be of Gods minde to laugh at our destruction and if they see vs goe to heauen all domesticall respects shall cease for there is no marying nor giuing in mariage To whom then shall we cleaue in the throng of these miseries but vnto God by prayer Lastly consider that God hath ordinarily intailed his helpe in miserie to prayer Psal 50. Call vpon me in the time of trouble and I will deliuer thee God knowes whereof we stand in need and he could helpe vs as well without vs or notice from vs if he would but hee that hath said Aske and yee shall haue will not be at our right hand to helpe vs except we powre out our soules in prayer But is it euery prayer that will doe vs good in the time of miserie No surely but that prayer which God in mercie doth answer As it will doe vs no good to put vp petitions except they be granted so neither will it doe vs good to pray except God heare and answer How wee may know whâ—ther God heareth our prayers If now then amid our prayers wee would be satisfied how wee may know whether God doth heare and answer our prayers I answer that we may conceiue something of Gods good will and pleasure in this kinde by three signes First whâ—n we feele that God giueth what we pray for Thus he answered Daniel Dan. 9.23 at the beginning of whose supplication the commandemant concerning deliuerance from Babel came forth and the Angell was sent to shew him that he was greatly beloued Thus sometimes also we find a sweet assurance of his loue in the forgiuenesse of our sinnes and those graces which we sue for Secondly when God giueth vs feruent desires to continue our prayers though we do not presently obtaine what we pray for A loue and desire to prayer is the gift of God and he doth not giue the meanes but hee will bring vnto the end Though therefore he doth not grant vs presently bâ—cause he would haue vs make more account of his gifts when we doe enioy them yet if he giue vs a heart to perseuere in our suits it is a signe that he who doth worke ordinarily by meanes will not continue the meanes without a purpose in his good time to giue a comfortable issue Lastly this is also a signe that God answereth our praiers when he giueth vs faith and patience to wait vpon him in the constant vse of the holy meanes of saluation God doth not alwaies heare to answer vs in what we aske yet he doth giue vs something proportionable As hee deale with Christ when he did offer vp prayers supplications with strong cryings and teares to him Hebr. 5.7 that was able to sâ—ue him from death namely he heard him in what he feared not by deliuerance but by abilitie to vndergoe it So hee dâ—aleth with vs not alwaies by granting what we aâ—ke but by giuing something proportionable to it to inable vs to wait and to stay his leasure By these and the like signes may wee know when and whether God doth heare vs. Let vs therefore consider them well that we doe not watch vnto idle and vnprofitable prayer but such as may comfort vs in these times wherein the end of all things is at hand Thus haue you heard the Apostles doctrine and the exhortations which he hath inferred vpon it A more profitable theame I am sure wee could not haue had in these last ages Now are the times wherein the lusts of the flesh abound For whereas the soule of man is distinguished into these three powers and faculties to wit the Reasonable Angrie Rationalis Irascibilis Concupiscibilis and Lustfull faculties The first may seeme to haue borne sway in the first age of the world when the inuention and finding out of Arts and Sciences flourished The second in the second age of the world from Ninus to Iulius as Melancthon hath it then were the braue Warriours as Dauid and other Worthies The third is all in all in this last age of the world wherein backe and belly doe steale away all our care and obseruance If euer than much more now doth the soule liue in her senses Now we are so farre from sobrietie that Couetousnesse and Epicurisme doe lord it Now wee are so farre from watchfulnesse that Securitie hath taken hold of the best Now we are so farre from praying that God is not