hee suffer it to continue and seeke not helpe and remedy in time the longer hee lets it continue the harder will it bee for him to heale and cure the same Such is the state of the soule the longer that a sinner continueth in sinne and wickednesse the greater are the breaches which sinne maketh in the soule and the harder will it be to repaire them and the longer that a sinner suffereth the sores of his soule to fester and corrupt the more hardly shall he be cured Thirdly consider how God threatneth those which 3 They that continue still in sin shall be seuerely punished continue in sinne and how the Lord will punish them except they forsake their sinnes It is said in the Psalmes n Psal 68. 21. God shall wound the head of his enemies and the hairie scalpe of such a one as goeth on still in his trespasses And S. Paul saith o Rom. 2. 9. The Lord will render tribulation and anguish vpon euery soule of man that doth euill That is that still doth euill that goeth on in his wickednesse and continueth in euill Who art thou then that darest goe on in thy sinnefull course of life and fearest not to continue in thy sinnes O take pitty on thy poore soule lay not to many sinnes vpon it Ouerload not thy soule with sinne Thy soule is not able to beare one sinne how is it able to vndergoe a multitude thou canst not answere God for one iniquity once committed how canst thou stand before the face of the Lord to answere for thy often transgressions Dauid counts him a blessed man that p Psal â— 1. Standeth not in the way of sinners That is as it is anciently expounded that q Vt non mâ—neas in peccato quadâ— flattâ—ne â—â—â—turna Amb. in Psal 1. abideth and remaineth not in sinne by a continuall standing in sinne It is euill to commit sinne but farre worse to continue in sinne Wherefore it is also said r Non qui peccauerit sed qui in peccatu perseuerauâ—rit abhomiâ—â—â—â—is est Deo 〈…〉 Not he that sinneth but hee that continueth in sinne is abhominable to the Lord. O then beware of standing in sinne Continue no longer in sinne but forsake thy sinnes O man whosoeuer thou art lest thy continuing in sinne bring tribulation and anguish vexation and destruction to the soule Secondly whereas in the forsaking of sinn there is required a forsaking of all and euery sinne this reprooues Against those who leane some sinnes but will not forsake all those who it may be are mooued to leaue some sinns but will not be perswaded to forsake all their sinnes Manie are content with Herod to doe Å¿ Ma c. 6. 20. manie things after Iohns preaching to amend some faults and to redresse diuerse things that are amisse but yet are loath to part with all their sinnes there is some one or other beloued sinne which is their darling sinne they loue it as their life and are as loath to part with it as with their life The couetous man findeth such sweetnesse in the gaine that commeth in by his opression and deceite by his vsurie and briberie that he is loath to let slip such oportunity of doing himselfe good he could be content to forsake many other sinnes as pride and drunkennesse prodigall wasting and mispending his goods and diuerse other vices so he might be let alone to enioy his profitable sinne of Getting The drunkard is content to forsake some sinnes he hateth couetousnesse miserable pinching he cannot abide but to sit at the wine and to follow strong drinke is his delight this is the ioy of his heart take him from this and take away his life So the Fornicator Adulterer will be content to forsake manie sinnes which other men liue in he thinkes its a hainous transgression and a horrible sinne to oppresse the poore to deale deceitfully in bargaining hee 's no extortioner nor vsurer and it may be hee 's no wine bibber nor common drunkard Yet he thinkes it a small sinne to goe to the stewes or to keepe a whore and to delight himselfe with his Herodias And what is this but a false dissembling repentance to leaue some sinnes and not to forsake all to abandon some and luxuriously to riot in others but herein the rule of our Sauiour Christ is to be obserued t Math. 5. 29. 30. If thy right eie offend thee plucke it out and cast it from thee Againe If thy right hand offend thee cut it off and cast it from thee for it is profitable for thee that one of thy members should perish not that thy whole body should be cast into hell Where by plucking out the right eye and cutting of the right hand our Sauiour doth not meane that any one should dismember his body by cutting off any sound member of the body but the meaning is that we should auoide all occasions of euill all entisements and prouocations to sinne Yea that we should forsake our sins though they were neuer so profitable or delightfull vnto vs. Though they were such beloued sinns as that we were as loth to part with theÌ„ as with our right eie or right hand Wherefore ô man whosoeuer thou art if thou liuest in any sinne which is a sinne either of profit or pleasure though it be as tender and deare vnto thee as thy right eye pluck it out if it be as profitable as vse full and necessarie to thee as thy right hand cut it off away with it forsake it loue it no more delight in it no longer lest it be the destruction of thy soule and cast both thy soule and body into hell Thirdly seing that in the forsaking of sinne its necessarie 3 Against those who wil not make restitutioÌ„ of their euill gotten goods as hath bene shewed that a sinner do forsake and depart from those things which he hath vniustly and wrongfully gotten into his possession this reproues those who by oppression extortion deceit vsurie and bribery are growen great and waxen rich u Isa 3. 14. the spoile of the poore is in their houses and they will not be moued to make restitution they will not suffer the x Nah. 3. 1. pray to depart out of their hands But certaine it is satisfaction for wrong done is so expedient and restitution of euill goten goods so necessarie that except there be a willing and ready minde both to giue satisfaction and to make restitution no man that hath so offended doth truly and throughly forsake his sinnes and therefore such a sinner can expect at Gods hands neither remission nor saluation vntill he do willingly according to his abilitie make restitution When Zacheus repented of his former euill life and turned to the Lord by forsaking his sinne and made proclamation that if he had taken away any thing from any man wrongfully he would restore it vpon this true repentance and through forsaking his sinne the
children of God because their faith shall not vtterly faile cannot finally fall away this yeildeth exceeding great consolation to the children of God The faith of a Christian is not strong at all times but sometimes it may be very weake and scarcely felt as after the committing of some great sinne or in time of sore temptationâ— when as with Dauid a man may be in great heauinesse his soule may be g Psal 42. 11. cast downe yet notwithstanding faith is neuer so quenched in the true beleeuer but some sparke remaines yea a seede remaines that immortall incorruptible seed that in time will quicken and reuiue Like as a sicke man that is brought very low with sicknes his stomacke failes him he loaths his meat the Phisitian forsaks him all men hold him not a man for this world notwithstanding while breath is in his body there is hope many times such a one reuiues recouers and comes to his strength againe so a Christian sore wounded with sinne and in grieuous temptations giues few comfortable words but sends forth sighes and â—obs and many times doe proceed from him desperate speeches so that they that see and heare him might feare least all faith were gone yet afterwards in time the sparke of faith is kindled and flameth the immortall seed is quickned and the Spirit puts new life of grace into the distressed soule making the sinner to beleeue in Christ to hope in Gods mercy to trust in God to call vpon God and cry Abba Father To conclude a Christian who vpon good ground is assured that hee hath true iustifying faith may confidently say with St Paul h Rom. 8. 38. 39. I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. CHAP. XVII Of the signes and markes of true iustifying faith and first of the inward signes thereof THe tenth and last point in the Treatise of faith 10 Signes of true faith is touching the signes and marks of true iustifying faith How a man may know whether he hath the true faith The signes and markes of faith are two-fold Two-fold The first are inward The second outward There are inward signes of faith whereby a man may know and find in himselfe that he hath faith and there are also outward signes whereby not onely he himselfe may be assured but others also may vnderstand and perceiue that he hath faith First of the inward signes The inward signes of true iustifying faith are diuerse 1 Inward signes as The first is the witnesse of the Spirit euen the Spirit of God Of which St Iohn sayth a 1. Job 5. 10. he that beleeueth on 1 The witnesse of the Spirit the Sonne of God hath the witnesse in himselfe Now the Spirit of God is a true and infallible witnesse a witnesse that cannot deceiue the same Spirit beareth witnesse with our spirit that we are the sonnes of God Some may here demand How may I be assured that Quest it is the good Spirit of God which certifies me that I am the child of God and haue faith or that it is not a fancie or bare coniecture of mine owne or that it is not some delusion How shall I be able to discerne betweene Answ these I answere the Spirit of God the true witnesse doth certifie our spirit and assure our conscience that we haue indeed true iustifying faith that we are the adopted sonnes of God and shall certainly be saued specially by these two things First the Spirit of God perswades our conscience inwardly that we haue faith vpon good ground and sound reason taken not from our owne works or worthinesse but from the goodnesse and bountifulnesse of God towards vs from the mercie of God and grace in Christ and so neither the flesh nor the Deuill doth perswade Secondly the Spirit of God perswades vs of the certaintie of faith by the effects which it worketh in vs. As namely the purifying of the heart purging out sinne so that no sinne hath rule and dominion in the heart likewise stirring vp in our hearts a loue of God a hatred of sinne an earnest desire to pray vnto God and an endeuour to please God also an inward spirituall ioy and peace of conscience c. All which are true effects and manifest fruits of the Spirit and cannot come eyther from the flesh or the Deuill and therefore the testimony of the Spirit is a true and sure witnesse to assure vs that we haue the true faith and he that beleeueth on the son of God hath this witnesse in himselfe The second is an inward feeling of spirituall grace 2 A feeling of grace a feeling of faith in a mans selfe When a man is perswaded of the truth of the Gospell and all the promises contained therein and in particular is perswaded for himselfe that his sinnes of the mercie of God and through the merites of Christ are pardoned and he receiued into fauour with God the inward feeling and perceiuing of this in the b Menti nosirae fides nostra conspicua est heart is a signe of faith This was in Dauid after that he had confessed his sinnes vnto God as he witnesseth saying c Psal 32. 5. I acknowledge my sinne vnto thee and mine iniquitie haue I not hid I said I will confesse my transgressions vnto the Lord and thou forgauest the iniquitie of my sinne The third is a godly desire and a holy resolued purpose to walke in obedience to Gods commandements 3 A godly desire and purpose to obey Gods commandements to please God and to doe his will This was also in David for he saith d Psal 119. 6. 4 I haue respect vnto all thy Commandements The fourth is deuout prayer calling vpon the name of the Lord with confidence that God will heare our prayers and grant our requests For faith if it be in the 4 Deuout prayer heart indeed will set the heart a-working to thinke on God to pray vnto God and to call vpon his name For this cause the Spirit of God is called the spirit of grace and supplications the Lord by the Prophet Zacharie sayth e Zach. 12. 10. I will poure vpon the house of Dauid and vpon the inhabitants of Ierusalem the spirit of grace and of supplications And it is called the spirit of grace and supplications because it is of the gracious working of Gods holy spirit that sinners are brought to repentaÌ„ce of their sins that they mourne sorrow for their sins and that they seeke vnto the Lord and call vnto him for grace and mercy This is the same Spirit which f Rom. 8 26. helpeth our infirmities as S. Paul speakes For we know not what we should pray for as we ought but the Spirit
whether corporall or spirituall In regard of corporall and bodily helpe to performe those duties required by our Sauiour n Mat. 25. 35. c Christ himselfe as giuing meate to the hungry drinke to the thirsty taking in the stranger lodging the harbourlesse cloathing the naked visiting the sicke going to them that are in prison also burying the dead lending freely c. and in regard of the soules of men to shew our charity by instructing them that are ignorant admonishing them that walke in an vngodly way in meekenesse to winne them to forgiue offences to comfort them that mourne and to pray one for another c. Furthermore it is to be obserued that these workes of mercy and deedes of charity are to be shewed not onely to our neere neighbours but to them also that are a far off if need require and not only to our friends such as wish vs well and loue vs but euen to our enemies So our Sauiour commands vs o Luk. 6. 35. 36. loue your enemies and be mercifull as your father also is mercifull Now our heauenly Father is mercifull not only to the p Math. 5. 45. good but to the euill not only to the iust but to the vniust and S. Paul chargeth vs thus q Rom. 12. 20. If thine enemie hunger feed him if he thirst giue him drinke this is the extent of our charity But it may be demanded If euery Christian be necessarilie bound to giue testimony of his faith by works Wheâ—her the poorer sort of people be bound to doe workes oâ— mercy of mercy and deedes of charity what then shall become of poore Christians for their are many poore christians which are scaâ—ce able to maintaine themselues yea manie that haue neede sometimes to aske almes and to be relieued by others How then shall such poore ones giue testimonie of their faith by workes of mercie Iâ— must be remembred that workes of mercy are of Answ two sorts corporall and spirituall mercie stands not altogether in giuing an almes and relieuing the bodily wants but mercy and compassion may be shewed to the soules of men in exhorting admonishing comforting of others and in praying one for another c. againe mercies corporall haue their degrees A rich man may giue a greater almes a poore man a lesser yet both acceptable to God if both proceed from a heart purified by faith and be giuen with a cheerefull and willing mind It s necessariâ— then that euery christian poore rich one and oâ—her in some sort and in some degree shew some mercie and charity whereby he may testifie the truth of his faith He that hath much may giue more liberally as the rich men which r Marâ— 12. 41. Cast mony into the treasurie of their superfluity and abundance he that hath not much to giue may giue a pennie and he that is not able to giue a penny may with the poore widdow giue Å¿ verse 42. two mites which make a farthing And if a man be destitute of siluer and gold then he must giue such as he hath a peece of bread if he haue not bread then a cup of drinke yea a t Math. 10. 42. cup of cold water giuen to a poore member of Christ shall not be vnrewarded as Christ himselfe hath promised And the Scripture saith u 2. Cor. 8. 12. If there be first a willing mind it is accepted according to that a man hath not according to that he hath not And yet more if any christian be so poore and destitute for outward things that he is not able to shew any corporall mercy to otherâ— yet euery christian though neuer so poore may must shew spirituall mercy as farre forth as he is able instructing admonishing and comforting others and he must not cease to pray for others who haue extended their charity to him as S. Paul did for Onesciphorus x 2 Tim. 1. 16. 17. 18 the Lord giue mercy vnto the house of Onesiphorus for he oft refreshed me and was not ashamed of my chaine But when he was in Rome he sought me ought very diligently and found me the Lord grant vnto him that he may find mercy of the Lord in that day The consideration of this that workes of mercy in Vse 1 the sence deliuered are outward signes and euident To giue testimonie of our faith by our works of mercie and deedes of charitie testimonies of true iustifiing and sauing faith serues First to teach vs if we haue true faith in deede to giue testimonie of our faith by our workes of mercie and deeds of charitie by feeding the hungrie cloathing the naked lodging strangers visiting the sicke helping the helpelesse comforting the comfortlesse and such like And this is necessarie for as good works are fruits of faith as hath beene formerlie prooued so are they also euident signes and good testimonies of our pure and sound religion So saith S. Iames y Iam. 1. 27. pure religion and vndefiled before God and the Father is this to visit the fatherlesse and the widdowes in their affliction and to keepe himselfe vnspotted of the world Whosoeuer is truly religious his pure and true religion should appeare in this that he is religious not in show of words but in the substance of workes not so much in the tongue as in the hand not so much in talking as in doing Timothie is commanded by S. Paul to z 1 Tim. 6. 17. 18. 19. charge them that are rich in this world that they doe good that they be rich in good workes readie to distribute willing to communicate laying vp in store for themselues a good foundation against the time to come that they may lay hold on eternall life If through the blessing of God men be rich in goods they ought also to be rich in good workes and seeing that God of his goodnesse hath giuen them much goods it ought to be their care to doe much good For this is expected at our hands both from God and men that hauing true faith being truly religious we should abound in loue one towards another and be fruitfull in good workes a Iam. 1. 27. Visiting the fatherlesse and widdowes in their affliction as sayth S. Iames. b Isa 1. 17. Relieuing the oppressed iudging the fatherlesse and pleading for the widdow c Isa 58. 7. dealing our bread to the hungrie bringing the poore that are cast out to our house when we see the naked to couer him and that no man hide himselfe from his owne flesh as saith the Prophet Esay Secondly the consideration of this that workes of Vse 2 mercie are a signe of true faith serues to reproue First coldnesse of charitie There is great need for vs 1 Against coldnesse of charitie to whom the dispensation of the Gospell is committed to open our mouths to crie aloud and to speake against this coldnesse of charitie For we liue in euill dayes
if they haue left of to be such as they were before though they bring forth no good fruits meete for repentance whereas the Scripture requireth not onely a departing from euill but also a doing of good Not onely a ceasing from euill but a learning to doe well It had not bin sufficient for Manasseh to haue left worshipping of Idoles except he had worshipped the true God It had beene small praise in Peter to haue wept bitterly for denying Christ and to haue denied him no more except he had also boldly confessed Christ And it had beene but small commendations in Paul to haue left off persecuting Christians except he had also laboured to doe good by preaching Christ seeking to winne soules and to bring men to Christ as before he had laboured to driue them from Christ If any one hath heretofore despised the preaching of the Gospell made light of it and thought basely of the Ministers of the Gospell the messengers of God what great thing doth he if he onely cease to be such a one except he now loue the word of God and embrace it except with his heart he desire it and long after it except he also loue and reuerence the Ministers of the Gospell the Messengers of glad tydings And except he esteeme the Preachers of the Gospell highly in loue for their workes sake If any hath offended with his tongue by swearing cursing lying slandering c. What true repentance doth such a one shew except he so leaue swearing and cursing and taking of Gods name in vaine as that hee learne to vse the name of God â—iâ—h all 〈◊〉 And that with his tongue he olesse and prayse God except he so leaue lying as â—haâ— he leaâ—ne to speake the truth And so cease from slandering and backbiâ—ing as that he learne to speake either well of others or no ill So likewise whosoeuer hath beene an oppressour of the poore vnmercifull cruell hard-hearted or any way iniurious to others what great thing doth he if he onely cease to be cruell vnmercifull iniurious any more except he also shew mercie and compassion to the poore except he be liberall to them that are in want And except with Zacheus he giue part of his goods to the poore For as Chrysostome saith i Nihil boni facere hoc ipsum est malum facere Chrys in Ephes Hom. 16. to doe no good is to doe euill The very omitting to do that good which we ought to haue done is euill and deserues punishment And many shall be condemned at the last day for not doing of good for not k Math. 25. 41. 42. 43. feeding the hungry c. Wherefore learne to doe well and be thou exercised in doing that which is good or else thou hast not truly amended thy life CHAP. X. Of perseuerance in grace and continuing in goodnesse to the end THe sixt and last step of grace whereby a Sinner 6 Perseuerance in grace or continuing in well-doing to the end in his returning from sinne riseth higher and continueth neerer vnto God is perseuerance in grace and goodnesse when a Christian hauing begun well holds on his good course and continues therein to the end Concerning this perseuerance I will Therein two things First prooue that a Christian may perseuere and continue to the end Secondly vse motiues and perswasions to mooue euery good Christian to labour that hee may perseuere and continue in goodnesse euen vnto the end For the first That a Christian hauing faith to beleeue 1 A Christian may perseuere and continue to the end For and grace to repent of his sins hauing forsaken his sinnes and amended his life and now being in the state of grace may so perseuere and continue to the end is euident for First the Scripture testifieth that such a one shall not 1 The Scripture affirmeth that a good and sound Christian shall not be mooued be mooued from his standing in grace a Psal 15. 5. Hee that doth these things saith Dauid shall neuer be mooued And againe b Psal 125. 1. They that trust in the Lord shall be as Mount Syon which cannot bâ— remoeued but abideth for euer Secondly God that hath begunne the good worke of grace in his children will finish it So saith the Apostle to the Philippians c Phil. 1. 6. Being confident of this very thing that he which hath begunne a good worke in you will performe it 2 God that hath begunne grace will finish it vntill the day of Iesus Christ Thirdly God will glorifie them that are iustified from their sinnes As Saint Paul also speakes to the Romanes d Rom. 8. 30. Moreouer whom he did predestinate them he also called 3 They that are iustified shall be glorified and whom he called them he also iustified and whom he iustified them he also glorified Fourthly An inheritance in heauen is reserued for the elect and they are kept by the power of God vnto 4 The elect are reserued vnto saluation in heauen saluation So saith S. Peter e 1 Pet. 1. 3. 4. 5. Blessed be the God and Father of our Lord Iesus Christ which according to his abundant mercie hath begotten vs againe vnto a liuely hope by the resurrection of Iesus Christ from the dead to an inheritance incorruptible and vndefiled and that fadeth not away reserued in heauen for you who are kept by the power of God through faith vnto saluation Now this being prooued that a Christian may perseuere 2 Motiues to perswade to Perseuerance and continue to the end In the second place it is expedient to vse perswasions whereby euery good Christian may bee mooued to labour for perseuerance that hee may continue in his good state of grace and hold on his right course of godlines euen vnto the end And the perswasions hereunto are these First God requireth it When the Israelites had shewed 1 God requireth it their good affections to heare and obey the word of the Lord the Lord commended them saying f Deâ—t 5. 27. 28. 29. They haue well said all that they haue spoken And then wishing their perseuerance teacheth them what they ought to doe and sheweth them what God requireth at their hands O that there were such an heart in them that they would feare me and keepe my commandement alwayes Saint Pauls exhortation is g 1 Cor. 9. 24. So runne that you may obtainâ— In a race though many runne yet one receiueth the prize and he onely receiueth the prize that continueth to the end of the race So in the course of godlinesse hee that so runnes his race that he continues to the end and with S. Paul doth h 2 Tim. 4. 7. finish his course shall obtaine the crowne of righteousnesse And to the Galathians he saith i Gaâ— 6. 9. Let vs not be weary in well-doing Secondly holy and religious men Saints on earth 2 Holy men haue continued in their goodnes
vpon him but we haue also his promise for audience if we call vpon him in our trouble he hath 2 God promiseth to heare vs promised to heare vs and to deliuer vs out of trouble So hath the Lord said k Psal 50. 15. Call vpon me in the day of trouble I will deliuer thee saith the Lord as if he had said goe to none other in the time of thy trouble neither seeke thou helpe and deliuerance from any other but in the day of thy trouble come vnto me seeke vnto me cry and call vpon me and I will deliuer thee for there is none besides me that can deliuer thee out of thy trouble The Lord our God is not like the Gods of the heathen which haue l Psal 115. 6. eares and heare not hee is not like to Baal vpon whom his Prophets m 1 Kin. 18. 26. called from morning euen vntil noone saying O Baal heare vs but there was no voice nor any that answered To whom Elijah the Prophet of the Lord said in derision of their God Baal Cry alowd for hee is n Vers 27. a God either he is talking or pursuing or he is in a iourney or peraduenture he sleepeth and must be awaked But so is not our God whom we worship for our God is in heauen beholdeth the things on earth he made the eare and he heareth he is neither busie in talking nor pursuing his enemies nor in his iourney nor yet sleeping for o Psal 121. 4. he that keepeth Israel neither slumbreth nor sleepeth as saith the Psalmist but the p Psal 34. 15. eyes of the Lord are vpon the righteous and his eares are open to their cry Thirdly we are sure that the Lord our God is both able 3 God is both able and willing to heare vs. and also willing to heare vs able for q Psal 94. 9. he that planted the eare shall he not heare and willing for r Psal 145. 18. the Lord is nigh to all that call vpon him to all that call vpon him in truth Wherefore I conclude that we are to make our prayers to none other in heauen or in earth but to God and to him alone Vse This serues to reprooue those who make praiers to Against those which make prayers vnto Saints Reasons not to pray vnto Saints For Saints departed vse their mediation to God for helpe in trouble For First it hath beene prooued before that God hath commanded vs to call vpon him in the day of trouble but we haue no commandement in all the Scripture that enioynes vs to pray to any Saint not to S. Peter nor to 1 It s not commanded S. Paul nor to the Virgin Marie for that Å¿ Luke 1. 28. Aue haile Marie c. is no praier but a salutation of the Angell It is no forme of praier for vs to vse to the Virgin but it was a salutation of the Angell Gabriel whom the Lord sent to doe a message to the Virgin Marie and therefore not to be vsed of vs as a prayer And seeing that we haue no warrant in the word of God to pray vnto Saints it is a bold and rash presumption for vs to pray vnto any Saint whatsoeuer though it were to the Virgin Mary There were certaine in the dayes of Epiphanius who adored the Virgin Marie and offered vnto her But Epiphanius iudgeth them as heretiks and confuteth them saying t Reuera virgo erat ipsa virgo honorata sed non ad adorationem nobis data verum ipsa adorans â—um qui eâ— ipsa carâ—e genitus de calis vero è sinâ—â— patris venerat Epiph. coâ— Collyridian The Virgin indeed was a Virgin and honoured but was not giuen to vs to be adored but she her selfe did adore him which tooke flesh of her but came from heauen from his fathers bosome And so we acknowledge the Virgin is to be honoured but not to bee worshipped and adored and therefore no prayer to be made vnto her Secondly It hath beene prooued that if we pray vnto 2 Wee haue no promise of helpe from any Saint to God he promiseth to heare vs and to deliuer vs but we haue no promise in the word of God that any of the Saints no not the Virgin Marie her selfe will or can helpe and deliuer vs in the time of our trouble Thirdly the Saints departed doe not know our particular 3 The Saints departed doe not know our particular wants wants neither doe they hearken and attend to the praiers of particular men as it is manifest by the praier of the people of God in Esay saying u Isa 63. 16. Doubtlesse thou art our Father though Abraham be ignorant of vs and Israel acknowledge vs not thou O Lord art our Father our Redeemer thy name is from euerlasting Heere the people pray not to Abraham nor to Isaak nor to Iacob but to the Lord and the reason is because they are sure that the Lord heareth them and remembreth them though Abraham and Israel that were dead were ignorant of them and acknowledged them not It is manifest then that Abraham and Isaak and Iacob that Peter Paul and the Virgin Marie and all the Saints departed though they be Saints in glory yet because they are but Saints and not Gods they are ignorant of vs they know not our particular wants and distresses and it is onely the Lord that is our Father and remembreth vs and heareth and helpeth vs in our trouble and therefore we are not to pray either to Abraham or to any of the Saints but onely to the Lord our God our Father and our Redeemer Fourthly we cannot pray vnto Saints but wee must 4 To pray to Saints is to belieue in them to put trust confidence in them beleeue in them according to that saying of the Apostle o How shall they call on him in whom they haue not beleeued Where S. Paul giueth vs to vnderstand that before we can call vpon the Lord wee must first belieue in him and so for Saints if wee call vpon Saints and x Rom. 10. 14. pray vnto them to helpe vs in our trouble we must first belieue in them wee must put trust and confidence in them that they can helpe vs. Now this is contrarie to the truth of Gods word for wee are to belieue in none saue onely in God neither ought wee to put our trust and confidence in any saue onely in the Lord our God But they that maintaine and vse prayer to the Saints Obiect make this defence for themselues We say they pray to Saints vsing them as Mediatours to God because wee acknowledge our selues to bee farre vnworthy to come directly vnto God but haue accesse vnto God by the mediation of Saints To which I answere Answ First here is feare where no feare is Are wee afraid to come vnto God to call vpon his name Behold hee biddeth vs call
stones and the dust and licked vp the water that was in the trench Secondly in the lower regions as to stay the heauens from rayning a long time together and againe to open the windowes of heauen to bring downe raine Such 2 In the lower regions power had Elias also as witnesseth S. Iames d Iam. 5. 17. 18. Elias was a man subiect to the like passions as we are and he prayed earnestly that it might not raigne and it rained not on the earth by the space of three yeares and sixe moneths And he praied againe and the heauen gaue raine and the earth brought forth her fruit thus in the heauens aboue Secondly Prayer hath auailed much in the watâ—rs to stay their violent force from drowning the seruants of 2 In the waters the Lord which efficacie was in the praier of Ionah who being in the e Jon. 1. 17. Belly of the fish three dayes and three nights Yea euen f Ion 2. 1. 2. 3. 5. 10. In the deepe in the midst of the seas the flouds compassing him about all the billowes and waues passing ouer him and the weedes being wrapt about his head then he praied vnto the Lord his God out of the fishes belly And the Lord heard him and the Lord spake vnto the fish and it vomited out Ionah vpon the dry land Thirdly in the earth causing springs of waters to appeare 3 In the earth in dry places yea making the hard rocks to gush out water in abundance As at the praier of Moses for when the people murmured for want of water g Exod. 17. 4. 56. Moses cried vnto the Lord And the Lord answered him and bade him smite the rocke and there should come water out of it that the people might drinke and Moses did so in the sight of the Elders of Israel Lastly praier hath bene of force to cast out the fiercest 4 In hell ouer the euill spirits Diuells of hell when our sauiour Christ had cured the Iunatike and had cast out the Diuell which thing the disciples could not doe and demanded of Christ saying h Mat. 17. 19. 20. 21. Why could not wee cast him out Iesus said vnto them Because of your vnbeleife c. Howbeit this kind goeth not out but by prayer and fasting Thus prayer auaileth extraordinarily Secondly ordinarily a righteous mans prayer auaileth 2 Ordinarily Twofold much both for The remoouing of euill and for The procuring of good and that in regard of both 1 In regard of the Bodie and that Bodie and Soule First praier auaileth much for the remoouing of euill from the body whether it be 1 Remoouing euills from the Bodie Twofold A common calamitie or Anie priuate affliction For the First praier auaileth much to deliuer from common calamities which may hurt a mans bodie or 1 Common calamities happen to his temporall state as from the sword famine pestilence or any grieuous plague From the sword from the hand of the enemie as it deliuered Hezekiah king of Iudah from the power of Senacheriâ— King of Assyria for hauing receiued a most blasphemous Letter from the King of Assyria he i 2. Kin. 19. 14. 15 went vp into the house of the Lord and spâ—ead it before the Lord. And Hezekiah prayed before the Lord and the Lord heard his Prayer and his prayer so preuailed with the Lord that the Lord sent his Angell to fight for Hezekiah against his enemies for k Veâ— 35. it came to passe that night that the Angell of the Lord went out and sinote in the camp of the Assyrians an hundred fourescore and fiue thousand Prayer also auaileth much in the time of famine and dearth wherefore the Lord saith l Isa 41. 17. when the poore and needie seeke water and there is none and their tongue faileth for thirst I the Lord will heare them as if he had said if there be scarcitie and dearth in the land let the people pray vnto me and I will heare them So also in the time of plague and pestilence prayer auaileth much with God for the turning away of the heauy hand of the Lord thus the plague was stayed in Israel when m Num. 16. 46. 47. 48. Aaron tooke his censer and put sire therein from the Altar and put on incense and made an attonement for the people he stood betweene the dead and the liuing and the plague was stayed This sweete incense is holy and deuout Prayer ascending vp to the throne of God able to stay the plague And prayer auaileth against any other iudgement that hangeth ouer a people as the Niniuites elcaped a great iudgement threatned against them and the Lord was mooued to n Ion. 3. 8. 9. 10. turne away from his fierce anger when the Lord saw that they repented and cryed mightily vnto God Thus prayer auaileth in common calamities Secondly Prayer auaileth much in priuate afflictions 2 Priuate afflictâ—ons to helpe and deliuer vs in time of perill and danger in time of sicknesse and from the danger of death Dauid sheweth vs that being in distresse he prayed vnto the Lord and the Lord heard him o Psal 18. 6. In my distresse saith he I called vpon the Lord and cryed vnto my God he heard my vâ—ice out of his temple and my crie came before him euen into his eares And prayer is an effectuall meanes to preserue and saue in the time of sicknesse so S. Iames saith p Iam. 5. 15. the Prayer of faith shall saue the sicke and the Lord shall raise him vp by this means it pleased the Lord to saue Hezekiah's life for Hezekiah being q Isa 38. 1. 2 4. 5. sicke vnto death prayed vnto the Lord and the Lord heard his prayer and added vnto his dayes fifteene yeeres Thus praier auaileth for the remoouing of euill from the bodie and temporall state Secondly prayer also auaileth much for the procuring 2 Procuring good to the bodie of good to the bodie and temporall state for by praier it is that the Lord giueth vs things needfull for this present life as food and raiment and things conuenient for the preseruation of this life S. Iames saith r Iam. 1. 17. Euery good gift and euery perfect gift is from aboue and commeth downe from the Father of lights and againe he saith Å¿ Jam. 4. 2. 3. ye lust and haue not ye kill and desire to haue and cannot obtaine ye fight and warre yet ye haue not because ye aske not Ye aske and receiue not because ye aske amisse that ye may consume it vpon your lusts Where the Apostle sheweth that the way and meanes to obtaine good things blessings and benefits at the hands of God is by Prayer asking them of God but so as we aske aright and aske things needfull to a good end not prodigally to waste and consume them vpon our lusts Thus praier auaileth concerning the bodie and temporall
soules Consider with your selues that y 2 Sam. 12. 16. Dauid a King fasted mourned when his child was sicke and lay all night vpon the earth that z Esth 4. 4. 16. Esther a Queene fasted and did neither eat nor drinke three daies night nor day and that a Luk. 2 36. 37. Anna a woman of great age serued God with fastings and praiers night and day But where is our fasting or where shall we finde one of an hundred fasting truly after the right manner and to the â—ight ends that can say with S. Paul I haue bene b 2. Cor. 11. 27. Infastings often or can say with Dauid c Psal 109. 24. My knees are weake through fasting and my flesh faileth of fatnesse Some hope to excuse themselues from fasting saying each one for himselfe though I cannot fast yet I can pray but tell me not of thy deuotion in praying except thou canst also tell me of thy daily abstinence and of some time set a part for the taming of thy rebellious flesh and bringing vnder thy bodie by fasting for fasting is as hath bene declared a great helpe and furtherance to prayer and therefore where abstinence is not vsed and fasting neglected there doubtlesse praier either is not or is verie weake cold and formall And this of Fasting as it is a help and furtherance to praier CHAP. XX. Of the Third help and further ance of prayer Diuine Meditations GOdly Meditations are a third help and furtherance to our praiers which I will make manifest 3 Diâ—ine Meditations considered two waies First in generall Secondly by a particular enumeration of sundry profitable meditations For the First All godly meditations are a helpe and 1 Generally furtherance to our praiers as appeareth by the words of the prophet Dauid saying a Psal 39. 3. 4. My heart was hot within me while I was musing the fire burned then spake I with my tongue Lord make me to know mine end c. and againe he saith b Psal 77. 1. I cried vnto God with my voice euen vnto God with my voice he gaue eare vnto me But before he called cried vnto the Lord he declareth what thoughts meditations he had he c Ver. 3. remeÌ„bred God he could not sleepe for thinking vpon God he d Vers 6. 7 8 9. Communed with his owne heart his spirit made diligent search wil the Lord cast off for euer wil he be fauourable no more c. To this agreeth the saying of the sonne of Syrach e Ecclus. 39. 1. He that giueth his mind to the law of the most high and is occupied in the meditations thereof will seeke out the wisdome of all the ancient c. and it followeth f Vers 5. He will giue his heart to resort early to the Lord that made him and will pray before the most high and will open his mouth in prayer and make supplication for his sinnes Thus holy and diuine meditations generally considered are a helpe and furtherance to our praiers Secondly that diuine meditations are a great help 2 Particularly Twofold furtherance to dâ—uout praier I will manifest by the particular enumeration of sundry diuine meditations which I reduce to these two heads Godly meditations concerne either God or Ourselues 1 Concerning God Threefold Those that concerne God are of three sorts The first concerne his nature or Attributes The second his word The third his workes Touching the First The consideration of the attributes 1 Concerning the Attributes of God as of God may stirre vs vp to Inuocation either to pray to God or to praise God as First when we thinke vpon the eternitie and immortalitie of God the consideration of this that God is eternall 1 Eterniue of God and immortall that he is euerlasting without beginning and without ending may raise our thoughts to thinke on the life euerlasting which the eternall and euer-liuing God hath prepared for his elect and then to pray that we may liue eternally with God in his eternall and euerlasting kingdome Secondly when we meditate on the power of God 2 Power of God consider that he made the world of nothing and that he doth what soeuer it pleaseth him both in heauen and earth this should teach vs to pray that we may depend vpon Gods prouidence for the things of this present life because God is al sufficient to pray that in time of trouble we may waite vpon God for deliuerance because he is a God of might and power able to doe all things yea and to pray that we may feare that powerfull God to seeke to please him and to glorifie him both in our bodies and in our solues because he is g Mat. 10. 28. able to destroy both soule and bodie in hell Thirdly when we meditate on the iustice of God and 3 Iustice of God consider how iust the Lord is in all his waies that he is a iust God hating sinne and iniquitie and punishing the transgressors h Exod. 34 7. That will by no meanes cleare the guilty i Nahum 1. 3. And will not at all acquit the wicked the consideration hereof should mooue vs to pray that we may alwaies k Psal 4. 4. Stand in awe of his maiesty and not sinne against him lest we prouoke his wrath and indignation against vs. Fourthly when we thinke on the mercy of God and 4 Mercie of God consider with our selues that God is l Ioel. 2. 13. Gracious and mercifull this meditation should moue vs to pray that the Lord would be gracious and mercifull vnto vs that he would shew mercie vpon vs and pardon our sinnes as Dauid prayeth m Psal 51. 1. Haue mercy vpon me ô God according to thy louing kindnesse according to the multitude of thy tender mercies blot out my transgressions Fiftly when we thinke on the patience long suffering 5 Patience of God and forbearance of God considering how long we haue liued in our sinnes how often we haue done wickedly and still the Lord hath shewed his patience and long suffering and waiting for our repentance hath forborne to cut vs off in our sinnes then we should pray that this n Rom. 2. 4. Goodnesse of God in forbearing vs might be a meanes to lead vs to repentance Sixtly when we thinke on the wisedome of God and consider how wisely the Lord hath made all things and 6 Wisdome of God how prudently he ruleth and gouerneth the world this meditation should bring vs into admiration of the Lords wisedome and cause vs to lift vp our hearts on high praising the Lord and saying with Dauid o Psa 104. 24. O Lord how manifold are thy workes in wisdome hast thou made them all Thus the deuour soule may be carried aloft in heauenly meditations concerning these and the rest of the Attributes of God and in all he may be stirred vp