in it but to fight to this purpose many like metaphors are vsed Christians themselues are called Souldiers their course of life a fight they which oppose against them enemies the temptations wherwith they are annoyed assaults in a word this is a difference betwixt the Church in Heauen and in earth that this is militant that triumphant Thus hath God in wisedome disposed our estate on earth for weightie reasons 1. The more to manifest his pittie power prouidence and truth in keeping promise the straits whereunto in this world we are brought the promises which God hath made to deliuer vs and the many deliuerances which we haue shew that God pittieth vs in our distresses that he is prouident and carefull for our good and wise in disposing euill to good that hee is able to deliuer vs and faithfull in doing it For this cause did God suffer the Israelites to goe into Egypt to be there kept in hard bondage to be brought into many dangers and set vpon by many enemies 2. To make proofe of the gifts hee bestoweth on his children A souldiers valour is not knowne but in warre in time of peace what difference is seene betwixt a valourous man and timerous coward by that sore combate wherunto Iob was brought were the graces which God had bestowed on him euidently made knowne 3. To weine them the better from this world for so long as all things are quiet in the world without troubles oppositions and assaults we are exceedingly prone to delight in it and to say It is good to bee heere Much prosperity maketh many to be like that foole that bid his soule liue at ease c. 4. To make Heauen the more longed for while wee are on earth and the more acceptable when we come to possesse it How earnestly doth the souldier in tedious and dangerous combates desire victorie How welcome is triumph after warre As a safe hauen to Marriners tossed vp and downe in troublesome seas is most welcome so Heauen to Christians whose life in this world is a warfare a sea-fare Vse 1 Is our Christian estate a souldier-like estate a warfare accordingly let vs carry our selues a little sleepe a little food is enough for a souldier hee lyeth not on beds of downe he pampereth not his body with delicate cheare but he watcheth much hee fareth hard and lyeth hard Thus Christians may not suffer themselues to be ouertaken with the vaine delights and pleasures of this world Note what the Apostle saith of a Christian souldier No man that warreth intangleth himselfe with the affaires of this life that hee may please him who hath chosen him to be a souldier Who hauing this armour thinke to take their ease follow their pleasures embrace the world they peruert the maine end of it for it is giuen to stand and to resist which if they doe not vnworthy they are of armour and shall be cashired Ease and rest is not heere to be looked for but rather temptations and assaults which wee must watch against and when one conflict is past looke for another and resist all as they come of all things wee must take heed of security and prouide that at any time wee be not vnfurnished reade the historie of the people of Laish and make a spirituall application thereof Thus much for the Metaphor §. 3. The vse of spirituall graces COnsider we now what is meant thereby It is euident by the Apostles exemplification hereof that such spirituall sanctifying graces as God indueth his Saints withall are the armour heere meant In that these are compared to armour obserue that The graces of Gods Spirit are for safegard and defence This is the maine and principall end of armour as the Apostle himselfe in this and in the 13. verse plainely sheweth for in both places expresly hee saith that wee must put on and take to vs the whole armour of God for this very end to stand against and to resist our enemies Thus is righteousnesse as a brest-plate hope as an helmet faith as a shield al for defence as we shal after more distinctly shew in the meane while let this general obseruation be noted both of such as yet haue none of those graces and also of such as haue them or at least thinke they haue them Vse 1 For the first sort with what care and diligence are they to desire and seeke after them being so needfull and necessary what rest can they giue vnto their soules till they haue obtained them would we not count him a madde man or at least weary of his life who should rush naked without any armor into the field among his deadly enemies what then may we iudge of those that liue in this world among the mortall enemies of their soules vtterly destitute of all sauing graces how many thousands thus liue as it were weary of their soules and iudge themselues vnworthy of eternall life Vse 2 For the other sort which haue these grace they are to vse them for their defence as armour is vsed and not for ostentation Armour is not giuen to iet vp and downe in it and be proud of it as many are of apparell Let those who haue no better gifts then such as are called parts of nature as wit strength bewtie and the like boast in them if they list these are like light sleight gay stuffes which make children and fooles bragge Gods graces are of a more sound and solide substance and therefore to be vsed accordingly and not made a matter of shew ostentation Let this be noted of such as are ouer conceited and so proud of their knowledge faith patience other graces §. 4. Christians armour spirituall THus hauing handled the Metaphor and the meaning thereof come wee to the amplification The first point whereof is the kinde of armour heere set forth It is called armour of God and that in foure especiall respects 1. It is made of God euen in heauen 2. It is prescribed of God euen in his Word 3. It is giuen of God euen by his Spirit 4. It is agreeable to God euen to his will All these doe shew that The armour wherewith Christians are fenced is diuine and spirituall In this respect saith the Apostle The weapons of our warfare are not carnall by denying one contrarie he affirmeth the other not carnall that is spirituall The seuerall peeces after mentioned do euidently proue this point Our enemies are spirituall and their assaults spirituall must not then our armour needs be spirituall What other armour can stand vs in stead against such enemies such assaults as good haue a sheete of paper on our naked brests to keepe off a musket shot as vse any other armour then spirituall against the spirituall assaults of spirituall enemies Vse 1 Hereby is discouered the egregious folly of many in fencing themselues against spirituall
For who is there that hath not felt some experience hereof and by his owne experience can verifie the truth of this point The Lord will haue all his tried for so is his owne power mercy and wisdome the more manifested in his Saints and so are his enemies the more confounded Besides the Lord will heereby make a difference betwixt his Church here on earth and in Heauen Be not secure as if no euill day could or would come this is a most dangerous conceit whereby the Diuell getteth great aduantage for thus he suddenly surpriseth many and yet it is the conceit of too too many In their peace and prosperity they thinke there shall be no alteration they shall neuer be moued not onely carelesse worldlings but oftentimes Gods children fall into this conceit as Dauid Take we heede hereof though for a while wee thinke all well yet alwaies it shall not bee so the euill day commeth sooner vpon some later vpon others longer it tarrieth with some shorter with others yet it comes vpon all though it bee vncertaine when it commeth and how long it tarrieth yet most certaine it is that it will come §. 10. Of preparation against triall AS another vse of this marke the next point for in regard hereof the Apostle counselleth vs to prepare against it yea he maketh mention of the euill day as of a motiue to make vs watchfull and carefull to arme our selues against it Now then in that he biddeth vs take armour that wee may stand in the euill day his counsell is that Preparation must be made before hand against the time of triall The care which Iob had for his children before hand must wee haue for our selues It should seeme that hee himselfe looked for the euill daies that came vpon him for hee saith The thing which I greatly feared is come vpon me c. And this was it which made him so well endure so sore assaults Very carefull was Christ in preparing the Disciples against his departure because he knew there were euill daies comming vpon them The last petition of the Lords prayer tendeth to this purpose If preparation be not before hand made we may suddenly bee surprised and ouercome like the people of Latâ—h But if wee be well prepared we may well be the more secure What is like to bee the issue of them who put the euill day farre away from them and neuer thinke of resisting the euill one till hee set vpon them Many thus plunge themselues into much misery The children of this world are in this respect wiser then many Christians for they vse in time of peace to haue their trainings musterings tiltings and many other martiall exercises that thus they may bee beforehand prepared for warre Let vs in the time of our greatest tranquillity meditate of the euill to come and for our helpe herein obserue what euill falleth vpon others and consider the like or worse might haue fallen or may afterwards fall vpon vs and therefore thorowly examine our selues and search what faith what hope what righteousnesse what sincerity what other good and needfull graces we haue in vs that wee be not to seeke of our Armour when the Diuell commeth to assault vs. Hitherto of the first branch concerning the End of arming our selues §. 11. Of the multitude of trials THe second followeth wherein the circumstance of Time is first laid downe and first to be handled It is in these words hauing done all things that is hauing well passed ouer all those brunts whereunto yee shall bee brought and well acquitted your selues Here first the Apostle implieth that Many trials are to bee vndergone many assaults to bee withstood before we can looke to be free and safe Thorow many afflictions we must enter into the Kingdome of God Many are the troubles of the righteous This was presented vnto vs in Christ our head and in all his faithfull members in all ages in Patriarchs Prophets Apostles c. The ancient Iewes were an especiall type hereof Canaan a place of rest and quiet was promised vnto them but before they entered into it they went into Aegypt and were there bondmen from thence they came into the Wildernesse where they were brought to many straites and difficulties and lastly many sore battels fought before they could haue rest in Canaan This partly ariseth from Gods good and wise ordering matters to his owne glory and his childres good and partly from Satans insatiable cruelty who neuer thinkes he hath assaulted enough so long as a Christian souldier standeth It was a sore blow he gaue Iob when he depriued him of all his goods and children a blow that might haue strucken another cleane downe yea starke dead but because he stood stoutly hee lent him another blow which was much sorer yea still hee laid on with all his might till God would suffer him to strike no longer The like vnsatiablenesse is manifested in his instruments Instance Sauls pursuing of Dauid and the Pharises persecuting of Christ they were neuer satisfied Thinke not the Christian combate ended when some few battels are fought and that thou art now out of all danger because thorow Gods mercy and power thou hast hitherto beene deliuered rather expect and prepare for more No doubt but Peter thought himselfe safe enough when one maide which would haue betraied him was gone away but wee reade that a second came to him yea others also Wherefore so long as Satan hath liberty which will be so long as wee or any other man liueth in this World let vs be watchfull and still prepared for many assaults one after another Many stout victorious Monarchs haue beene ouerthrowne because after a conquest they feared no fresh assault and so haue beene suddenly surprised It should seeme that Belshazzar was so ouertaken because the same day that hee made his royall feast himselfe was slaine and his kingdome taken by Darius Vse 2 Many thinke that by reason of those many assaults which the Diuell maketh against them and the many tryals whereunto they are brought God hath vtterly forsaken them and giuen them ouer to the power of their enemies this then may serue for their comfort and as a prop to vphold them that God doth thus order the estate of his children that many things must be done and finished before we can looke for rest §. 12. Of holding out THe word which the Apostle vseth to set downe the time of conquest is a word of perfection and implieth a full and finall ending of a matter to it hee addeth a very generall particle all whereby he teacheth vs that It is not sufficient well to begin the fight and make a good onset nor yet to hold out the brunt of some assaults but all how many soeuer and of what kind soeuer must be held out all must be finished before we can looke for victory Hee
vs stil to coÌ„tinue it we are also to take this as a token of loue and to be thankfull The reason is euident For God being very wise knowing what is best for vs euen much better then we our selues withall being a louing tender father exceeding carefull of our good he doth so dispose our estate as may most make to our good When he seeth it to be needefull he laieth affliction vpon vs when it hath lien long enough vpon vs then he rem oueth it In this kinde he dealeth with his children as skilfull and tender Physitians or Chirurgians doe with their patients whose cure they seeke Now therefore vpon this ground we are to thinke euery estate whereunto the Lord bringeth vs to be the best for vs health to be the best when wee are in health and sicknesse to be best when we are sicke aboundance to be best while we haue it and want to bee best when we are in want and so of other estates Therefore when the Lord doth lay vpon vs any outward afflictions wee must put them on the score of Gods fauours especially the good fruites of afflictions as true humiliation sound repentance christian watchfulnesse righteousnesse c. Now then to conclude this point afflictions being tokens of Gods loue tending to the good of the Saints they are comprised vnder this general clause ALL THINGS and are matter of thanksgiuing §. 68. Of the proofes of Scripture applyed to particular occasions of thanksgiuing I Shall not neede to enter into any further enumeration of other particulars I will therefore aleadge some proofes of these out of Gods word 1 For all manner of spirituall blessings note that generall forme of thanksgiuing vsed by the Apostle Ephe. 1. 3. Blessed be God which hath blessed vs with all spirituall blessings reade the verses following and ye shall see how he reckoneth vp many of those spirituall blessings in particular as Election Redemption Adoption Vocation c. 2 For temporall blessings we haue sundry approued patternes of thanksgiuing in diuerse kindes Christ gaue thanks for foode Annah for a childe Iacob for riches Abrahams seruant for prospering his iourney 3 For blessings on others note the example of Queene of Sheba who blessed God for his blessings on Israel and of the Christian Iewes who glorfied God for the Gospell reuealed to the Gentiles 4 For publike blessings concerning the Church the Apostle giueth thankes that the Gospell came into all the world And the Christians praise God for the increase and peace of the Church and for the liberty of the Apostles 5 For the common-wealth the Iewes reioyce which was a publike testimony of their thanksgiuing to God for setling the state and establishing the crowne on Salomon So againe for continuing the peace and prosperity of the Land 6 For generall blessings on mankind Dauid praised God 7 For Gods blessings on his family Iacob is thankfull and in testimony thereof buildeth an alter to God 8 For priuat blessings Leah praised God that had giuen her a Son and Hezekiah for recouery of his health 9 For euils remoued Moses the Israelites blessed God who ouerthrew their enemies and Dauid praised God for preseruing his people from their enemies and the Christians glorifie God for the Conuersion of Saul a mortall enemie of the Church 10 For publike spirituall euils remoued praise is sung vnto the Lord in Hezekiahâ— time when the Land was purged from Idolatrie 11 For priuate spirituall euils preuented Dauid blessed God who kept him from auenging himselfe and shedding innocent bloud 12 For aduersitie Iob blessed God and the Apostles reioyce for suffering persecution 13 Finalâ—y for good things promised and not inioyed it is noted that the Patriarches receiued not the promises but saw them a farre off and beleeued them and receiued them thankfully §. 69. Of the abundant matter of thanksgiuing HEre we see what abundant matter of thanksgiuing is offered vnto vs. If we should spend our whole time as the triumphant Church in heauen doth in lauding praising God wee could not want matter considering that ALL THINGS are matter of thanksgiuing If I should say we haue more matter of thanksgiuing then of petition I should not speake amisse for the blessings which any of Gods children any of those who truly beleeue in Christ haue receiued already are much more and farre greater then the things which they want God hath long since elected and chosen them to bee vessels of mercy glory when he created man as he made man most happy according to the image of God so before he made man he created all things needefull for him that so he might be destitute of no good thing for he made heauen and the whole hoast thereof earth and all the fruites of it yea the aire and water and all creatures in them in a word God made all things that were made for the good of man The price of mans redemption is already paid All true beleeuers are reconciled to God adopted to bee his children made actuall members of Christs body effectually called and taken into the kingdome of grace being perfectly iustified euen in Gods sight by the righteousnesse of Christ Iesus What are the spirituall blessings which wee want that may bee comparable to these which we haue receiued Obiect 1. We haue not receiued freedome from and full victory ouer all sinne Answ Sinne hath receiued a deadly wound though it assaile vs yet shall it not get conquest ouer vs. Besides the guilt punishment of those very sins which yet we are subiect vnto shall not be laid vpon vs they are cleane remitted and in that respect we fully acquitted Obiect 2. Wee want many good and comfortable graces and faile in the measure of those we haue our sanctification is not perfect Answ All the faithfull haue al such graces as are absolutely necessary vnto saluation actually wrought in them As a childe borne of a woman hath all the parts of soule and body so he that is borne againe of God hath al the parts of a new man No Saint wanteth any grace that may hinder his saluation though he should instantly die As for that measure which some want it is not so great as can iustly impeach the truth of grace that grace which they haue is true though it may bee weake and their sanctification is sound though imperfect The perfecting of sanctification is not so great and powerfull a worke as the first beginning of it The most effectuall powerfull worke of Gods spirit in the faithfull is their very new birth the first act of their conuersion For when a sinner is first conuerted he is a new created of nothing I speake in regard of of our spirituall being he is made something of a man dead in sin he is quickned hath spiritual life put into him Now
the growth in sanctification is but a proceeding from one degree to another in the same kinde yea the very perfection of sanctification is but an attaining to the highest step degree of that which was begun before It is therfore a more powerfull worke to beget a sinner to God and to worke his first conuersion then after he is regenerate and conuerted to perfect that good worke which is begunne Whence it followeth that faithfull Saints haue more matter of reioycing for the grace they haue receiued then of mourning for the grace they want Obiect Wee want the possession of our heauenly inheritance Answ 1. The purchase of it is made for Christ by his bloud hath purchased it 2 Wee haue receiued the first fruites of it as peace of conscience ioy in the holy Ghost free entrance vnto the throne of grace and glory with confidence in Christ and the like 3 We are actually entred into the kingdom of grace which is a part of the kingdom of glory the first step thereinto and the portall as I may so say thereof no entring into the kingdom of glory but thorow the kingdom of grace 4 Wee haue the earnest of the spirit as a pledge and pawne till wee come to the full possession of the purchased inheritance 5 Christ our head hath full and actuall possession thereof whereupon wee being members of his body are in him exalted and set in heauenly places In these fine forenamed respects we may truely say that the faithfull in Christ haue more cause to glorifie God for that assurance they haue of inioying their heauenly inheritance then to murmure or mourne that for a time â—hey want the full possession of it Thus we see that in reâ—ard of spiritual blessings we haue more matter of praise â—or that wee haue then of petition for that wee want I might here further ranke among these spirituall blessings the liberty of the Lords Sabbaths of the Ministry of his word and administration of his Sacraments of the publike assemblies of Saints to worship God with the like which we among others plentifully inioy I migh also further declare how God hath already caused his whole wil to be reuealed and recorded in his word so far forth as is needful for our saluation expedient for vs to know all which do much amplifie the forenamed point But I hasten to set foorth a view also of some of those temporall blessings whereof we haue been and are made pertakers They are exceeding many as our Being Life Nourishment Education Health Strength Food Apparrell Goods Friends c. Gods blessing on all these and on the Church and state wherein we liue Whether-soeuer we turn our selues or cast our eies either vpwards to the heauens and the whole hoast of them or downeward on the earth and all the fruits thereof or vp and downe on all the creatures in the aire on the earth and in the waters on the right hand or on the left before or behinde euery where the blessings of God doe present themselues to our view and consideration By this which hath thus generally been spoken I doubt not but any of meane capacitie may obserue that none of the Saints doe want so many good things as they haue receiued Obiect Many of the Saints doe want euen necessaries to preserue this temporall life as Lazarus Answ 1. God seeth it to bee good for them to want such necessaries 2 Insteed of these outward necessaries they haue inward graces which are much more valuable profitable as insteed of of outward refreshing of the body they haue inward comfort of the soule insteed of outward ornaments of the body inward graces of the spirit wanting outward ease they haue sweet peace of conscience wanting plenty they haue contentment In a word God depriueth his children of no outward thing but he supplieth the want of it with some spirituall recompence their want therefore causeth matter of thanksgiuing As all the Saints haue receiued more good things then they want so also vndoubtedly are they freed from more euils then iustly they can feare to fall vpon them For beleeuing in Christ they are freed from the feare of hell from the curse of the Law from the wrath of God from the sting of death from the victory of the graue from the power of him that hath the power of death the diuel from the guilt and punishment of sinne from the rule and dominion of sinne and from infinitely more both spirituall and bodily euils Obiect Many Saints are subiect both to many spirituall euils as trouble of minde doubt of Gods fauour snares of the Diuell fallings into sinne with the like and also to many temporall distresses as paine sicknesse captiuity imprisonment ignominy penury c. Answ Those spirituall euils are as desperate physicke for the cure of some spirituall desperate disease as spirituall security pride presumption c. Now who will denie but that it is good in a desperate case to vse a desperate remedy If the remedy cause recouery he that vseth it shall be commended and rewarded But whensoeuer God suffereth any of his children to fall into any of the forenamed or other like spirituall euils hee worketh thereby a recouery from some more dangerous and desperate euill therefore the issue and effect euen of those euils affordeth matter of thanksgiuing As for temporall distresses I haue shewed before how they may be put on the score of Gods blessings To that which was before deliuered let me ad this that God doth alwaies so dispose of the estat of the Saints that he maketh the decaying of the outward man to be a renewing of the inner man In these respects it is a vertue propper to Christians to giue thankes to God for such things as seeme euill Besides God hath faithfully promised to supply in due time whatsoeuer his Saints want and to perfect euery thing that faileth in perfection withall to deliuer them from all euill Now then adde these promises which are also matter of thanksgiuing to the abundance of good things which already we haue receiued and to the manifold deliuerances which wee haue had from euils and it wil appeare as cleare as the light that of all duties belonging to faithfull Christians this of praise and thanksgiuing is most beseeming them and least of all to bee neglected It is the least that God deserueth the most that he requireth and the best that we can giue vnto him the best sacrifice in the kinde thereof which wee can offer vnto God and that which God doth best accept for note what God saith hereof He that offereth praise glorifieth me I might much further amplifie and inlarge these points But as Painters when they haue many millions and armies of men to set down in a small mappe vse onely to draw out some number of heads of men and set them together leauing the whole number of heads and all
thanksgiuing many Psalmes he beginneth and endeth with praise yea euery verse of some Psalmes beginneth with an exhortation hereunto and euery verse of other Psalmes end with a thankfull acknowledgement of Gods mercie Diuers verses in many Psalmes both beginne and end with praising God There is nothing which that booke of Psalmes more tumbleth vp and downe repeating it very often againe and againe then this clause Praise yee the Lord yea his Psalmes of humiliation which hee beginneth with sobs and teares hee endeth with praise A worthy patterne to follow the more frequent we are in thanksgiuing the more doe we resemble the triumphant Church in heauen which cease not day nor night saying Holy Holy Holy Lord God Almightie In the booke of Reuelation it is oft noted that the heauenly Spirits so soone as any occasion was offered presently fell on their faces and gaue glory to God They doe after an holy manner rebound vp and downe this word Hallelu-Iah one from another Thus doe they alwayes giue thankes It well beseemeth them how can it then but well beseeme vs wee must endeauor to be like them onely heere lieth a difference betwixt them and vs that all teares are wiped away from their eyes so as they haue not such matter of supplication as we haue we must mixe petition and thanksgiuing together so giue thankes alwayes as wee make supplication alwayes for to both these parts of prayer is this extent to be applied one must not exclude another neither must either of them exclude any other duetie THE FOVRTH PART The Ground of Prayer §. 126. Of the meaning of this phrase in the Spirit THe third general branch concerning praier is the ground from whence it ariseth and that is the Spirit Pray in the Spirit saith the Apostle Some heere vnderstand the spirit of man which is the soule and heart of a man and so is this phrase vsed where the Apostle saith I will pray with the Spirit or in the Spirit Others vnderstand the Spirit of God which is the holy Ghost and so is this phrase vsed f where the Apostle Iude saith Pray in the holy Ghost and where Saint Paul saith The Spirit maketh request for vs. I take it that they which exclude either of these come short of the Apostles meaning for I doubt not but he heere intendeth both the Spirit of God and also the spirit of man sure I am that both may stand together yea that both do alwaies concurre together and cannot be seuered for without the holy Spirit of God man cannot pray in his spirit and heart and whensoeuer the Spirit of God helpeth vs to pray hee stirreth vp our spirits and hearts to pray The spirit of man is that especiall place where the Spirit of God hath his residencie This clause then affordeth vnto vs these two instructions 1 True prayer is a worke of the holy Spirit of God and commeth from his motion 2 Prayer framed by the Spirit of God floweth out of the very spirit and heart of a man §. 127. Of the worke of the Spirit in prayer FOr the first note what the Prophet saith in Gods name to Ierusalem I will powre vpon them the spirit of supplications He calleth the gifts of prayer the spirit of supplications because it is Gods Spirit which worketh in vs this gift and inableth vs to call vpon God in a like respect Saint Paul vseth this phrase The Spirit of faith More plainely is this point proued by that phrase which Saint Iude vseth Praying in the holy Ghost but most euidently by Saint Paul who layeth it downe first affirmatiuely saying The Spirit helpeth our infirmities and maketh intercession for vs then negatiuely saying Wee know not what to pray c. What may the Apostle meane by this phrase The Spirit it selfe maketh intercession Doth the holy Ghost truely and properly pray for vs as Christ our High Priest and Mediator or as one of vs for another Noe verily for then should the holy Ghost bee our Mediator which was one of Arrius his heresies an office which is neuer attributed to him but appropriated to Christ For there is one God and one Mediator betwixt God and man the man Christ Iesus Besides then also should God make request to God for the holy Ghost is God but not man also as Christ was The meaning then of the Apostle must needs bee this that the Spirit of God stirreth vs vp to pray quickning and putting life into our dead and dull spirits yea inwardly as it were suggesteth vnto vs and infuseth into vs such desires such sighes grones yea and such words as are acceptable to God which for the truth and sincerâ—â—â—e of them for the vehemencie and ardencie of them for the power and efficacie of them are vnutterable they pierce thorow the very heauens and enter vnto the glorious Throne of Gods grace and there make a loud crie in the eares of the Almightie Therefore in the next verse the Apostle addeth he that searcheth the hearts that is God the searcher of all hearts knoweth what is the minde of the Spirit that is what desires what sighes and groanes what prayers proceed from the work of his Spirit being stirred vp thereby in our spirits for Gods Spirit informeth and instructeth our spirits to make prayers to God according to the will of God which otherwise were most impossible for vs to doe we neither could tell what to aske nor how to aske Thus plainely and clearely we see that true prayer commeth from the motion and worke of Gods Spirit which may yet further be confirmed by comparing Gal. 4. 6. with Rom. 8. 15. in that it is said the Spirit in our hearts crieth Abba Father in this by the Spirit we crie Abba Father The reasons why thus the Spirit prayeth yea why it is needfull that the Spirit should pray and so we pray in the Spirit are these 1 In regard of our naturall estate we haue no abilitie at all to pray a dead man can as wel craue help of another man as a naturall man in faith craue succour of God Wee are not sufficient of our selues to thinke any thing as of our selues Can we then be sufficient of our selues to pray aright 2 In our regenerate estate wee are no longer able to doe any good thing then the Spirit helpeth and assisteth vs. Though once we be inabled by the Spirit to pray aright vet if the Spirit leaue vs and continue not in vs his powerfull worke all our abilitie is gone as a wheele which is turned about with an hand if the hand be taken away the wheele will soone stand still it is needfull that vnto the first grace following grace be added for man after he is regenerate still needeth the present effectuall continual worke of Gods holy Spirit It is therefore said He that hath begunne a good worke in you will