one onely true God to acknowledge the Vnity of the God-head and the Trinity of Persons but to know and acknowledge the one only What it is true God to be our God that God the Father hath elected vs in Christ hath redeemed vs by Christ and sanctifieth vs by his Holy Spirit To acknowledge that God the Father is our Heauenly Father who hath created preserued and doth continually by his prouidence sustaine vs that God the Son is our Sauiour and Redeemer and that the Holy Ghost is our Sanctifier and Comforter and to know and acknowledge that God of his mercy through the merits of Christ will assuredly saue our soules and giue vs life euerlasting So that a man hauing true sauing Faith and being endued with this true sauing Knowledge may say vnto the Lord with Dauid a Psal 22. 10. Thou art my God Againe b Psal 25. 2. O my God I trust in thee Yea may say with Thomas c Ioh. 20. 28. My Lord and my God This is not onely to d Credere Dâ—um credâ—re Deâ—â— credere in Deum beleeue there is a God that God is and that there is one God nor onely to giue credit to the word and promise of God but this is to beleeue in God That is so to beleeue as that euery one that hath true faith can say in particular for himselfe I beleeue that the one onely true God is my God and therfore I trust in him I feare him I loue him I worship him I call vpon him I depend vpon his prouidence for temporall things and rest vpon his mercy for forgiuenesse of sinnes and euerlasting life This particular knowledge of God is sauing knowledge bringing comfort health and saluation to the soule as our Sauiour saith e Ioh 17. 3. In the knowledge of God foure things to be considered This is life eternall to know thee the onely true God And to the end that we may seeke after and attaine vnto this sauing knowledge I will shew foure things concerning the knowledge of God First how necessary it is to haue the true knowledge 1 The true knowledge of God is necessary For of God Secondly how profitable it is Thirdly how dangerous it is to want it Fourthly the meanes of obtaining it Touching the first the true knowledge of God is necessary for First God requireth it Salomon saith f Prou. 3. 6. In all thy wayes 1 God requireth it acknowledge him Dauid giueth his sonne Salomon this counsell g 1 Chro. 28 9. Know thou the God of thy Father and serue him with a perfect heart and with a willing minde And S. Paul prayeth for the Colossians that they might increase in the h Col. 1. 10. knowledge of God 2 God complaines of the want of it Secondly the Lord complaines of the want of the knowledge of God by Ieremie thus i Ier. 4. 22. My people is foolish they haue not knowne me And by Hosea hee saith k Hos 4 1. The Lord hath a controuersie with the inhabitants of the land because there is no truth nor mercy nor knowledge of God in the Land Thirdly the Lord prefers the knowledge of God before 3 It s better then sacrifice sacrifice and burnt offerings l Hos 6. 6. I desired mercy and not sacrifice saith the Lord and the knowledge of God more then burnt offerings Fourthly the knowledge of God is so necessary that 4 Without it we cannot be saued without it wee cannot bee saued S. Paul affirmes that m 1 Tim. 2. 4. God will haue all men to be saued and come vnto the knowledge of the truth God who hath appointed the end hath also ordained meanes to the end the end is the saluation of our soules that 's the end of our Faith that 's the blessed end that we desire and long for now the meanes of obtaining saluation is to come to the knowledge of the truth to know and acknowledge the onely true God and Iesus Christ whom hee hath sent So necessary is the knowledge of God For the Second how profitable the knowledge of 2 The knowledge of God is profitable For God is appeareth by the benefits that come thereby Which are specially these two First the true knowledge of God worketh peace and concord amongst men of contrary dispositions and 1 It maketh peace amongst men of contrary dispositions correcteth the froward natures of men making them of fierce and wrathfull to become gentle and patient This was fore-shewed by the Prophet Esay saying n Isa 11. 6 7 8 9. The Wolfe shall dwell with the Lambe the Leopard shall lie downe with the Kid and the Calfe and the young Lyon and the Fatling together and a little childe shall lead them And the Cow and the Beare shall feed c. They shall not hurt nor destroy in all my holy mountaine for the earth shall bee full of the knowledge of the LORD Where the knowledge of God is it will work a great alteration and change if by nature men be like Wolues giuen to deuoure and destroy their neighbours the the knowledge of God will cause them to cease from their rauinous greedy deuouring of others if they bee by nature like Lyons and Beares fierce wrathfull bloudy-minded the true knowledge of God will tame them and make them meeke and gentle Wherefore if any now in the time of the Gospell be like Wolues and Lyons and Beares towards their brethren and neighbours it is because they haue not the true knowledge of God But heere it will be sayd that some that haue knowledge Obiect are wrathfull cruell and hard-hearted towards their brethren I answer their knowledge is not sanctified they haue Answ knowledge but not grace to put their knowledge in practice they know God but will not doe the will of God They haue the knowledge of God in their heads but not in their hearts For certaine it is if men had the true knowledge of God aswell in their hearts and mindes as in their heads and tongues they would not they durst not be to their brethren as Wolues and Lyons and Beares the knowledge of the Lord would make them more peaceable more quiet and patient Secondly the true knowledge of God brings eternall 2 Eternall life commeth therby life so saith our Sauiour o Ioh. 17. 3. This is life eternall to know thee the onely true God The third thing concerning the knowledge of God is the hurt and danger that comes through the want 3 The want of the knowledge of God is hurtfull and dangerous for it causeth thereof As the knowledge of God is necessary and profitable so the want therof is hurtfull and dangerous First because the want of the knowledge of God causeth mourning and languishing desolation and destruction as the Lord sheweth in Hosea complaining that there was p Hos 4. 1 3. no knowledge of God in the land he
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
cannot escape the iudgement of God And many in this agonie being not able to deliuer themselues and their soules refusing comfort are swallowed vp with abundance of worldly sorrow and without the great mercy of God are plunged into the gulfe of despaire But there is also an Euangelicall sorrow for sinne 2 Euangelicall Two-fold which is properly Godly sorrow and this is twofold Inward and Outward Inward sorrow for sinne is called Contrition Outward is mourning lamenting and weeping for sin First of Contrition or inward sorrow for sinne In 1 Contrition or inward sorrow for sinne handling whereof I will shew First what Contrition is Secondly how it is wrought in vs. Thirdly the signes and markes of it Fourthly the motiues to perswade vnto it For the first Contrition or inward sorrow for sinne 1 What Contrition is is a sorrow of the heart specially for this that a sinner hath offended God and being truely humbled with a sence and feeling of his sinnes is displeased with himselfe for his sinnes and doth now not onely dislike but from his heart detest and abhorre sinne This is properly called c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sorrow according to God or sorrow after a godly sort and godly sorrow and sorrow to repentance It is called d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 7. 9 10. compunction of heart It is also called the e Acts 2. 37. renting of the heart And it is called a f Ioel 2. 17. broken spirit g Psal 51. 17. a broken and a contrite heart For the second How Contrition is wrought in a sinner The meanes whereby a sinner is brought to Contrition 2 How Contrition is wrought in a sinner and inward hearty sorrow for his sinnes are two The one is the gracious working of the Spirit of God giuing a sinner a liuely sence and feeling of his sinnes giuing him grace to see and know how by his 1 By the working of the Spirit of God sinnes he hath offended God and grieued the Holy Spirit of God soâ—ming also his hard heart that hee may greeue lament and mourne for his sinnes after a godly manner This is that which the Lord saith by his Prophet Zachary h Zach. 12. 10. I will powre vpon the house of Dauid and vpon the Inhabitants of Ierusalem the spirit of grace and of supplications and they shall looke vpon me whom they haue pierced and they shall mourne for him as one mourneth for his onely sonne A sinner looking vpon Christ whom by his sinnes he hath pierced and wounded and hauing a true feeling of his sinnes greeueth and mourneth he is sorry after a godly manner but how is this godly forrow wrought in him the Lord saith that he will powre the spirit of grace and of supplications vpon the sinnefull soule and when the Lord hath put such grace into the soule of a sinner to see his sinnes and to perceiue how that by his sinnes hee hath offended God and pierced the Sonne of God then hee is inwardly grieued at the heart then his heart melts into teares This is the first meanes whereby a sinner is brought to Contrition The second meanes is the preaching of Christ crucified 2 By preaching Christ crucisied as appeareth in the example of those first Conuerts to whom Peter preached Christ crucified For hauing testified against them that they had crucified Christ i Acts 2. 37 38. They were pricked in their hearts and sayd vnto Peter and the rest of the Apostles Men and brethren what shall wee doe their consciences were so stricken with the terrour of this that they should be guilty of shedding the innocent bloud of the Sonne of God that they were at their wits end they knew not what to doe yet were they desirous to finde ease to their troubled consciences but knew not how till they called to remembrance the words of the Apostle how that Iesus of Nazareth whom they had crucified and slaine was the Sonne of God whom God raised vp who ascended to Heauen and is exalted at the right hand of God and hearing also that he is Iesus the Sauiour that he is the true Messias Christ the Anoynted of the Lord heereupon they are pricked in their hearts and touched in their consciences with a feeling of their sinnes yet so as they doe not despaire of all mercy but trusting in the goodnesse and mercy of God through Christ and being desirous to know how they may finde comfort to their troubled consciences they said to Peter and to the rest of the Apostles Menand brethen what shall we doe ô teach vs what we must doe to be saued Now they are sorrowfull after a godly manner now they are of a contrite spirit and an humble soule now they are exceeding sorrowfull that they haue crucified the Lord of life now they haue bleeding hearts for that they haue shed the bloud of the innocent Lambe of God now they are exceedingly displeased with themselues for that they haue done so wickedly and now they so abhorre their sinnes and wickednesse that they purpose neuer to doe wickedly againe So that their compunction was not onely a bare pricking of the heart such as Cain and Iudas had but as they had a feeling of their sinnes so also had they a feeling of the mercy of God in Christ Iesus Moreouer to the compunction and pricking of their hearts there was ioyned a readinesse to obey the will of God and to doe whatsoeuer the Lord should command them and therefore it is that they say Men and brethren what shall we doe to the end that a sinner may be brought to Contrition its necessary that the Word of God which is k Heb. 4. 12. quicke and powerfull and sharper then any two-edged sword piercing euen to the diuiding a sunder of soule and spirit and of the ioynts and marrow and is a discerner of the thoughts and intents of the heart doe pierce the heart and wound the conscience making the sinner to feele his sinnes to know that by his sinnes he hath offended God who hath beene so gracious a God and so louing and mercifull a Father vnto him and to acknowledge that by his sinnes he hath pierced and wounded the Sonne of God who was content to be pierced and wounded yea and to suffer his bloud to be shed for his sinnes The Adamant the hardest stone which will neither bee bruized with iron nor melted with fire is notwithstanding dissolued with l Gemin lib. 2. cap. 26. Goats-bloud What heart is there so hard and stony so adamant-like that will not bee mollified and softned that will not be rent and broken yea dissolued into teares being washed and soaked in the bloud of Christ this ô man this must or nothing will soften thy hard heart Thus Contrition is wrought in the heart The third thing is concerning the signes and marks 3 Signes of contrition or inward godly sorrow of Contrition Contrition or
What knowledge of sin is required where consider that the knowledge of sin is two-fold 1. Generall p. 161. 2 Particular two-fold To know our sinnes 1. Which they are ibid. 2 What manner of ones they are known by their 1. Cause pag. 162. 2. Effects two 1. Shame ibid. 2. Death p. 163 3. Adiuncts three 1. Foule ibid. 2. Great ibid. 3. Many ibid. 2. How a sinner may come to the knowledge of his sinnes namely by the Law p. 164. Vse 1. To know our selues p. 164. which is necessary 1. For our humiliation p. 166. 2. To cause vs to seeke to the Lord for grace and mercie ibid. Vse 2. Against those who haue no sence or feeling of sinne ibid. 2. Godly sorrow chap. 5. Where is shewed that sorrow for sin is two-fold 1. Legall pag. 169. 2. Euangelicall ibid. two fold 1. Contrition Or Inward sorrow for sinne Wherein 4 things 1. What it is p. 170. 2. How it is wrought two waies by 1 The Spirit of God ibid. 2. Preaching Christ crucified p. 171. 3. Signes thereof sâ—â—â—â— 1. Carefulnesse p. 173. 2. Clearing our selues ibid. 3. Indignation ib. 4. Feare ibid. 5. Desire ibid. 6. Zeale p. 174. 7. Reuenge ibid. 4. Motiues thereunto foure 1. God requireth it p. 175. 2. All penitent sinners haue had it ibid. 3. It s necessary for 1. Except the heart be rent sinne still remaineth in the heart p. 176. 2. Ezcept wee breake our hearts for our sinnes God will breake vs in his wrath ibid. 4. It s profitable for 1. It is a sacrifice to God ibid. 2. Godly sorrow hurteth not ibid. 3. Sorrowing for sinne in this life will keepe vs from sorrowing in the life to come p. 177. Vse Against those who breake their heart with worldly sorrow but haue little sorrow of heart for their sinnes ibid. 2. Outward sorrow for sin Chap. 6. And therein two things 1. How a penitent sinner may rightly mourn for his sinnes wherein foure things 1. For whom p. 179. 2. For what ibid. 3. The time when p. 180. 4. The measure of mourning for sinne And therin these Rules are to be obserued 1. Sorrow for sinne must bee greater then for any worldly want or losse For 1. Sinne is the cause of all euill pag. 180. 2. A man may be saued without riches but not without Repentance ibid. 3. The soule once lost cannot bâ— recâ—uered pag. 181. 2. For great sinnes we must haue great sorrow ibid. 3. There must be a moderation in mourning for sinne ibid. 2. Motiues to perswâ—de to mourning and weeping for sinne 4. 1. God requireth it ibid. 2. Penitent sinners haue wept and mourned for their sinnes pag. 182. 3. It s necessarie 1. In regard of our sinnes which were the cause of Crucifying Christ ibid. 2. Our eyes conâ—ay much euill to the heart pag. 183. 3. Sinne is the cause of miserie ibid. 4. Either now wee must mourne and weepe or we shall hereafter ibid. 4. It s profitable For 1. Mourning and weeping for sinne is a meanes to obtaine mercy ibid. 2. Mourning and weeping for sinne is a meanes to pacifie Gods anger pag. 184. 3. Teares shed for sinne are pleasing to God and delightfull to the Angels ibid. 4. They that mourne shall be comforted ibid. Vse Against those who mourne and weepe greatly for outward crosses but vâ—rie little for their sinnes pag. 185. 3. Confession of sinne Chap. 7. two-fold 1. Publique two-fold 1. Of the whole Congregation pag. 187. 2. Of any one that hath offended the Congregation ibid. 2. Priuate two-fold 1. To Man In two respects 1. For satisfaction ib. 2. For consolation pag. 188. 2. To God and therein 4. things 1. What it is ibid. 2. The kinds of it two-fold 1. Generall ibid. 2. Particular pag. 189. 3. The manner of making confession aright And therein sixe things 1. That it be with premeditation pag. 189. 2. That it be in truth ibid. 3. That it be accusing not excusing pag. 190. 4. That it be a confession of sinne and iniquitie ibid. 5. That it be a confession of our owne sinnes ibid. 6. That our confession be made vnto God ibid. 4. Motiues to Confesse our sinnes vnto God 2. 1. It s necessarie For 1. God is principally offended by our sinnes pag. 191. 2. Without confession we can haue no remission ibid. 3. If we doe not confesse our sinnes vnto God yet God seeth and knoweth them pag. 192. 2. It s profitable For 1. By confession we obtaine remission pag. 193. 2. Confession of sinnes is a meanes to turne away Gods wrath ibid. 3. By confession the soule is eased and the conscience pacified ibid. Vse To reproue 1. Those who will not confesse but hide and couer their sinnes Which is 1. Foolish pag. 194. 2. Dangerous pag. 195. 2. Those that excuse their sinnes ibid. 3. Those that defend their sinnes pag. 196. 4. Forsâ—kinâ— of sinne Chap 8. therein two things 1. What things are required â—o the forsaking of sin Three 1. That we forsake all and euery sinnâ— pag. 197. 2. That we forsake the occasions of euill with the prouocations therunto p. 198. 3. That we forsake sinne with the adherents pag. 199. 2. Motiues tâ— perswade thereunto Three 1. The Scripture pag. 200. 2. The Necessâ—â—y therof Two-fold 1. It puts a difference betweene true and false Repentance pag. 201. 2. Except wee forsake our sinnes nothing that we doe can please God pag 202. 3. The benefit there of Twofold 1. To a mans temporall state Prosperitie ibid. 2. To his spirituall state 1. Mercie pag 203. â— No more remembrance of sinne ibid. Vse To reproue 1. Those that continue in sinne Which continuance in sinne is dâ—ngâ—rous For 1. Continuance in sinne ouerburdeneth the soule pag. 203. 2. The soule groweth worse thereby ibid. 3. They that continue still in sin shall be seuerely punished pag. 204. 2. Those who leaue some sinnes but will not forsake all pag. 205. 3. Those who will not make restitution of their euill gotten goods pag. 206. 4. Those who leaue sinne for a season and afterwards fall to their sinnes againe pag. 207. 5. Reformation of life chap. 9. Therin three things 1. Meanes whereby a sinner may come to amendment of life two 1. working of the Holy Spirit pag. 208. 2. The Word of God p. 209. 2. After what manner Amendment of life is wrought in a sinner wherein three things 1. There must bee an vtter forsaking of our old conuersation ibid. 2. It must bee in the whole man ibid. 3. It must haue it beginning within p. 210. 3. Motiues to perswade to Amendment of life three 1. God requireth it ibid. 2. The Necessity therof is great For 1. By nature wee are in a corrupt state p. 212. 2. Except we be renued reformed we cannot see the Kingdome of God ibid. 3. A sinner that will not be reformed doth cast away his soule p. 213. 3. The Benefit thereof threefold 1. Outward prosperity ibid. 2. Spirituall happinesse p. 214. 3.
A drawing of the heart vp vnto God ibid. Vse Against hasty rash praying p. 339. 2. Attention standing in three things 1. Attending to the matter of prayer p. 340. 2. Hauing respect to the sence ibid. 3. The heart must bee fixed vpon God ibid. Vse Against those who in praying giue liberty to their wandring thoughts ibid. 3. Humility chap. 14. two-fold 1. Outward shewed by outward gestures of 1. Standing p. 341. 2. Kneeling p. 342. 3. Lifting vp the hands ibid. 4. Looking vp to Heauen c. ibid. Vse Consolation to sicke persons and lame people pag. 343. 2. Inward ibid. Vse Against those who giue vnto God onely outward worship p. 344. 7. To pray in faith Chap. 16. Vse Against those who in praying are weak-hearted and doubtfull of being heard pag. 355. 8. To pray according to the will of God pag. 356. Standing in two things 1. Asking spirituall things simply and temporall things conditionally pag. 356. 2. Referring our will to Gods will pag. 357. Vse Against those who consider not whether the things which they pray for be according to Gods will ibid. 9. To pray in the Name of Christ pag. 359. Vse 1. To conclude our Prayers in the Name of Christ ibid. Vse 2. Against those who relie vpon the intercession of Saints pag. 360. Vse 3. Consolation That praying in the Name of Christ God will grant our lawfull requests ibid. 4. The auoyding of vaine repetitions p. 100. two-fold 1. Battologie p. 345. 2. Polylogie ibid. And vaine repetition is to be auoyded For 1. It is but lip-labor p. 345. 2. It is heathenish ibid. 3. God doth not therefore the sooner heare them p. 346. 4. It is not needfull ibid. Vse To reprooue 1. Those who tie themselues to an often repeating of the same prayers ibid. 2. Those who in their conceiued prayers vse often repetitions ibid. 5. Feruency Chap. 15. Vse To make vs more earnest in prayer p. 349. 6. Persenerance pag. 351. Vse 1. To wait vpon the Lord for help and deliuerance p. 353. Vse 2. Against those who are impatient in their trouble and will not stay the Lords leisure Where is shewed how the Lord oftâ—n deferreth the granting of our requests 1. To exercise vs in praying p. 354. 2. That wee may receiue the blessings of the Lord with greater ioy and thankefulnesse ibid. 8. The efficacie and power of Prayer Chap. 17. Two-fold For praier auaileth much 1. Extraordinarily And that 1. In the heauens As 1. In the Firmament pag. 362. 2. In the regions of the Ayre As in 1. The vppermost region ibid. 2. The lower regions ib. 2. In the waters ibid. 3. In the earth pag. 363. 4. In hell ouer the euill spirits ibid. 2. Ordinarily Two-fold In regard of 1. The Bodie and that 1. Remouing euils Twofold 1. Common calamities ibid. 2. Priuate afflictions pag. 364. 2. Procuring good p. 365. 2. The Soule and that 1. Remouing euils As 1. Our sinnes pag. 365. 2. Temptations pag. 366. 3. The terror of death and Iudgement ib. 2. Procuring good As 1. Mercie and forgiuenes ib. 2. All graces necessarie for saluation ibid. 3. Increase of grace ibid. Vse To vse prayer in time of neede as a sure defence pag. 367. 9. The helpes and furtherances of Prayer Chap. 18. And they are three 1. Gods holy Spirit And the Spirit helpeth vs three wayes 1. Teaching vs to pray aright pag. 368. 2. Causing vs to attend to the things which we pray for pag. 369. 3. Stirring vp the heart to pray with sighes and groanes ibid. Vse 1. Before we pray to craue â—he assistance of Gods holy Spirit pag. 369. Vse 2. Consolation That the good Spirit of God helpeth vs to pray ibid. 2. Religious fasting Chap. 19. Wherein 3. things 1. The right manner of obseruing a true fast To which 4. things are required 1. To fast from all meat pag. 370. 2. To abstaine from all sinne pag. 371. 3. To be exercised in doing of good ibid. Which is two-fold To doe 1. Workes of pietie ibid. 2. Workes of charity p. 372 4. To fast in secret ibid. 2. The right end of fasting Two-fold 1. To tame the flesh ibid. 2. To humble the soule pag. 373. 3. How fasting is a helpe to Prayer 2. wayes 1. Stirring vp our deuotion ibid. 2. Helping to get the masterie ouer some great sinne ibid. Vse Against those who cannot endure to fast pag. 374. 3. Diuine Meditations Chap. 20. considered two wayes 1. Generally p. 376. 2. Particularly twofold concerning 1. God three-fold concerning 1. The Attributes of God As his 1. Eternitie ibid. 2. Power pag. 377. 3. Iustice ibid. 4. Mercie ibid. 5. Patience ibid. 6. Wisdome p. 378. 2. The word of God ibid. 3. The woorks of the creation Three-fold In the 1. Heauens pag. 379. 2. Earth pag. 380. 3. Waters pag. 381. 2. Our selues twofold in regard of 1. Our state Three-fold 1. Past What we were pag. 382. 2. Present What we are pag. 383. 3. To come What we shall be ibid. 2. Our dayes and houres threefold 1. In the morning ibid. 2. In the day time pag. 384 3. In the euening ibid. Vse Against those who haue their thoughts much vpon earthly things and little on heauenly things pag. 385. 10. Motiues and perswasions to Prayer Chap. 21. And they are foure 1. Testimonies of Scripture pag. 386. 2. Examples ibid. 3. The necessitie of Praier Foure-fold 1. Our want is verie great pag. 387. 2. We are in continuall feare of perils and dangers pag. 388. 3. Except a man exercise himselfe to Prayer he is dead being aliue ibid. 4. The want of prayer is a marke of wicked and vngodly men pag. 389. 4. The benefit of Prayer Threefold 1. Gods promise to heare our Prayers pag. 389. And God heareth our Prayers two wayes 1. Giuing vs sometimes the same things which we desire p. 390. 2. Not granting vs the same things which we desire but giuing vs some thing else better for vs. ibid. 2. Prayer is a great helpe in trouble conâ—idered two wayes 1. Generally pag. 391. 2. Particularly As 1. In time of Warre p. 392. 2. In captiuitie ib. 3. In famine pag. 393. 4. In the plague pestilence ib. 5. In temptation ibid. 6. In sicknesse ib. 7. To cure the soule pag. 394. 3. Saluation p. 394. Vse 1. Against those who in time of trouble seeke not vnto the Lord but either trust in lawfull meanes or seeke helpe by vnlawfull meanes pag. 394. Vse 2. To giue our selues deuoutly to prayer pag. 395. Good Reader the literall faults escaped in Printing thine owne vnderstanding may teach thee how to correct the materiall faults any whit altering the sence are these following LIb. 1. Page 11. line 16 they for he pag. 18. l. 23. in the end of the line blot out in p. 21. l. 26. riâ—us for gloriâ—us p. 26. l. 20. they for to and l. 33. read a wicked p. 32. l. 14. r. outward worship p. 37. l. 24. formely for formerly p.
this Treatise and applying to our selues the promises of the Gospell made vnto vs in Iesus Christ Secondly by Repentance hauing our sinnes washed away in the bloud of the Lambe Iesus Christ Thirdly by Prayer calling vpon God in the name of Iesus Christ CHAP. II. Of the order of the Treatise shewing that Faith must goe before Repentance and Prayer vpon which they depend Proouing also that Faith in Christ is a sure and certaine meanes of obtaining saluation and eternall life THe first and principall meanes of obtaining saluation The order of this Treatise and the most direct way that wee can goe to Heauen is by Faith in Iesus Christ True it is without Repentance we cannot be saued and without Prayer we cannot come neere vnto God yet Repentance separated from faith in Christ is no true Repentance no better then the Repentance of a Matth. 27. 3. Iudas and Prayer if it proceede not from a heart purified by faith in Christ is no effectuall prayer no better then the prayer of the b Luk. 18. 11 11 14. Pharisies and c Matth. 6. 5. Hypocrites But true and sound Repentance proceedes from true sauing faith and feruent deuout prayer comes from a beleeuing heart as the Apostle saith d Rom. 10. 14. how shall they call on him in whom they haue not beleeued And that faith in Iesus Christ is the true and sure meanes whereby wee may bee saued and come to life euerlasting may euidently appeare First by these Testimonies of Scripiure the faithfull and true Witnesse saith e Ioh. 3. 16. God so loued the world that hee gaue his onely begotten sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life And againe f Verse 18. He that beleeueth on him is not condemned but hee that beleeueth not is condemned already because he hath not beleeued in the name of the onely begotten sonne of God S. Paul saith thus to the Ephesians g Ephes 2. 8. by grace are yee saued through faith where he sheweth that our saluation is not of our selues but by grace and through faith So speakes the Apostle to the Hebrewes concerning the celestiall rest typed out by the rest of Canaan h Heb. 3. 18. 19. to whom sware he that they should not enter into his rest but to them that beleeued not so wee see that they could not enter in because of vnbeleefe Secondly by the example of the keeper of the prison conuerted by Pauls preaching vnto him Iesus Hee sayd to the Apostles Paul and Sylas i Act. 16. 30. 31. Sirs what must I do to be saued and they said beleeue on the Lord Iesus Christ and thou shalt be saued and thy house There was a time when it was sayd k Leuit. 18. 5. Gal. 3. 12. the man that doth these things shall liue in them but now in the blessed time of the Gospell the word of saluation is this l Iob. 3. 16. Acts 16. 31. hee that beleeueth shall liue It was once sayd Doe this and liue it is now sayd Beleeue and liue This was that word of vnspeakable comfort to the Keeper of the prison a man in wofull case concerning his soule for being euen at his wits end and not knowing what to doe nor what meanes to vse to come to saluation the Apostle raiseth him vp with this Euangelicall consolation Beleeue and bee saued Beleeue on the Lord Iesus Christ and thou shalt be saued and thy house CHAP. III. Containing the partition of the first booke concerning Faith in Iesus Christ HAuing prooued that Faith in Iesus Christ is the first and principall meanes whereby wee are to bee saued and to come to life euerlasting I am now by Gods assistance and through the gracious guiding of his holy Spirit to entreat of this subject Faith in Iesus Christ In handling whereof I will obserue this order I will shew First the diuerse significations of the word Faith The partition of the first booke and what is meant by Faith in this Treatise Secondly the diuers sorts and kindes of Faith and which is the true Faith Thirdly that there is but one true sauing Faith and what it is Fourthly wherein true Faith consisteth Fiftly who are partakers of the true Faith whether all haue it or but some and who they are Sixtly the necessity of hauing the true sauing Faith Seuenthly the benefits whereof they are partakers who haue the true Faith Eightly how the true sauing Faith may be procured Ninthly how true Faith being procured may for euer be preserued Tenthly the signes and markes of true Faith by which it may bee knowne whether a man haue the true sauing Faith whereby hee may bee saued and come to life euerlasting These are the seuerall things necessarily to bee handled in the Treatise of Faith of which in their order as I haue propounded them And first I will shew what is meant by Faith in this Treatise CHAP. IV. Of the diuerse significations of the word Faith and what is meant by Faith in this Treatise THe first generall point in the Treatise of Faith is to shew the diuerse significations of Faith The diuers significations of Faith in the Scriptures Faith signifieth First fidelity and truth in performing of promises and that both in regard of God and men of God a 1 Thess 5. 24. Faithfull is he saith S. Paul that calleth you who also will doe it God is faithfull that is true in his word he will keepe his promise if he say it he will doe it So also in regard of men Faith sometimes signifieth fidelity in performance of promises one to another So it is vsed in that saying of our Sauiour Christ to the Scribes and Pharises b Matth. 23. 23. Yee haue omitted the waightier matters of the Law Iudgement Mercy and c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith Secondly the doctrine of the Gospell so it is vsed by the Apostle to the Galatians d Gal. 1. 23. Hee which persecuted vs in time past now preacheth the Faith Thirdly that knowledge wherby a man knowes how to discerne of things concerning the lawfull vse of them or abstaining from them and that with a safe conscience so it is vsed in that saying of S Paul to the Romanes e Rom. 14. 23. He that doubteth is damned if hee eat because hee eateth not of Faith for whatsoever is not of Faith is sinne Fourthly a confidence and perswasion of the power of God for the obtaining of some temporall blessing as bodily health and that by miraculous and wonderfull meanes which was the Faith of those that came to Christ and the Apostles diseased and went away helped and healed of their infirmities As the woman with the bloudy issue to whom Christ sayd f Matth. 9. 22. Daughter be of good comfort for thy faith hath made thee whole And the Cripple whom Paul healed concerning whom it is said g Act. 14
euen wicked men Reprobates yea Deuels 2 Against the Romists who will not suffer the people to read the Scriptures in a language which they vnderstand haue a generall knowledge of God they know that there is a God yea they know there is one God as witnesseth S. Iames g Iam. 2. 19. Thou beleeuest hat there is one God thou doest well the Deuils also beleeue and tremble Secondly seeing that the meanes of attaining to the true knowledge of God is as hath beene shewed by the Scriptures by reading and hearing the Word of God and meditating thereon this reproues the Romish Church which will not suffer the Lay-people to haue the Scriptures in a knowne tongue nor to read them in a language which they vnderstand but locke vp the Scriptures from them in a strange language and so will not suffer the simple people to come to the knowledge of the truth contrary to the word of Christ h Ioh. 5. 39. Search the Scriptures contrary to the practice of those noble Bereans who i Acts 17. 11. searched the Scripture and contrary to the doctrine of the Fathers of the Church in former times for Chrysostome exhorteth the people to k Comparate vobu Biblia c. Chrysost in Col. 3. Hom 9. prouide them Bibles or the New Testament and exhorteth Parents to teach their children to sing Psalmes Heere then consider what great wrong and manifest iniury the Romish Preists doe to the poore people for in keeping the Scriptures from them they take from them both their light and their weapons Their light Dauid saith l Psal 119. 105. Thy word is a lampe vnto my feet and a light vnto my path The Word of God is to a man for the direction of his life as a lampe as a torch as a light shining befâ—re him in a darke night to direct and guide his feet in the way wherein he is to walke Now to depriue the people of the Scriptures in their vulgur tongue is to take away their lampe to put out their candle to depriue them of the light and to cause them walke in darknesse so the blind lead the blinde and both fall into the ditch This is also to depriue the people of their spirituall armour wherwith they should defend themselues against the assaults of the Deuill The Word of God is part of that armour of God appointed for a Christian-souldier it is his sword so the Apostles cals it m Eph. 6. 17. Take the helmet of saluation the sword of the Spirit which is the Word of God With this sword of the Spirit Christ our Sauiour â—ought against the Deuill and ouercame him for when the Deuill tempted Christ hee answered n Matth 4. 4. It is written the Word of God was the weapons wherwith he fought by the Sword of the Spirit which is the Word of God Christ draue away the Deuill and this sword of the Spirit the Word of God is appointed for eueey Christian to take vnto himselfe to defend himselfe against his spirituall aduersaries yea against that great aduersary of our soules the Deuill and therefore whereas the Church of Rome will not suffer the Lay-people to read the Scriptures in a language which they vnderstand they send them to fight against the Deuill that strong aduersary and take their weapons from them and so lay them open to the assaults of the Deuill Thirdly seeing that the knowledge of God is as hath 3 Against those who wilfully liue in ignorance beene shewed so necessary so profitable and the want thereof so hurtfull and dangerous and that there are also meanes to come to the knowledge of God this reprooues those who notwithstanding these things yet still liue in ignorance and doe not labour to come to the knowledge of the truth that they may bee saued though the light shine they walke still in darknesse and though meanes of saluation be offered yet they refuse or at least neglect the meanes inasmuch as they doe not diligently read the Scripture nor attentiuely heare the word of God preached neither by meditation ponder it in their hearts inasmuch as they doe not suffer it to take rooting in their hearts but suffer it to slip out of their mindes and doe not pray vnto God for a blessing vpon their hearing and reading of the Word of God For certainely there is no man hauing reason and capacity to vnderstand but vsing these good means might attaine to the knowledge of God If a man that is as yet ignorant of the true knowledge of God would diligently apply himselfe to the reading of the Scriptures and to the hearing of the Word read and preached when he hath heard the Word of God if he would lay it vp in his heart and meditate thereon and lastly if he would earnestly pray vnto God for the obtaining of the Spirit of God to inlighten his vnderstanding with true sauing knowledge and that God by his holy Spirit would sanctifie his heart sanctifie his vnderstanding and memorie if he would when he reades the Scriptures pray that God would o Ephe. 1. 18. inlighten the eyes of his vnderstanding and p Psal 119. 18. open his eyes that he might behold wondrous things out of the law When he heareth the word pray that God by his holy Spirit would open his heart as he did q Act. 16. 14. Lydia's that he might attend to the things which are spoken of the Preacher and when he hath either heard or read the Scriptures pray that he might with the Mother of Christ r Luk. 2. 51. keepe all those sayings in his heart by these holy and sanctified means a man might attaine to so much knowledge as would be sufficient for the sauing of his soule by these meanes he might be able to giue an account of his Faith and to render a Å¿ 1. Pet. 3. 15. reason of the hope that is in him In a word by these meanes a man may t 1. Tim. 2. 4. come vnto the knowledge of the truth that he may be saued CHAP. X. Of the knowledge of Iesus Christ Generall and particular How necessary the true knowledge of Iesus Christ is against those which denie Iesus Christ by Infidelity Heresie and Apostasie HItherto of the first thing wherein true Faith consisteth the knowledge of God Secondly true sauing Faith consisteth in 2 In the right knowledge of the mysterie of the Incarnation of Christ the right knowledge of the mysterie of the Incarnation of Christ of this our Sauiour Christ himselfe saith a Ioh. 17. 3. this is life eternall to know thee the onely true God and Iesus Christ whom thou hast sent Againe he saith to his Disciples b Ioh. 14. 3. ye beleeue in God beleeue also in me In the knowledge of Iesus Christ I consider two things First the sorts and kinds of it Wherein two things Secondly the necessitie of it For the first 1 The
truth Which word of truth is the meanes of obtaining faith as S. Paul saith h Râ—m 10. 17. Faith commeth by hearing and hearing by the Word of God Thirdly all that doe truely and faithfully call vpon 3 They that call vpon God the name of the Lord doe beleeue for i Rom. 10. 14. how shall they call on him in whom they haue not beleeued Lastly they haue faith which doe shew forth the effects and fruits of faith in their life by their carefulnes 4 They that shew their faith by their workes to please God to walke in obedience to his commandements and to be exercised in good workes Of this S. Iames saith k Iam. 2. 18. Shew me thy faith without thy workes and I will shew thee my faith by my workes So then it appeares that although all men haue not yet some haue the true faith though Reprobates and the enemies of the Gospell and prophane people and Hypocrites haue not faith yet many there are that haue faith For all the Elect and they that are effectually called they that are regenerate and borne anew they that doe truely and faithfully call vpon God and they that doe shew forth the fruits of their faith by a godly life haue faith The consideration of this that all men haue not faith Vse 1 serues first for instruction to teach vs if in the course of Maruell not that vnregenerate men are so wicked our life we meet with vnreasonable and wicked men and wonder at it that men should be so disordered goe so out of square be so notoriously wicked and so vnreasonable to deale with that we cease to maruell For All men haue not faith They are naturall men they doe but their kinde they haue not faith for if they had faith indeede they would not be so vile so wicked and abhominable in their doings but they would be more orderly more reasonable to deale with yea they would bee of better life and of more sober conuersation Let vs not then maruell but rather pray as S. Paul praies the Thessalonians to pray for him that wee may bee deliuered from l 2. Thess 3. 1 2. unreasonable and wicked men for all men haue not faith Secondly the consideration of this that though all Vse 2 men haue not yet many haue true sauing faith serues Consolation to them that haue true faith for consolation It s a good euidence to a man concerning the assurance of his saluation if hee be assured that hee hath true faith For all men haue not faith faith is not common to all but proper and peculiar to the Elect. Now then when as a Christian vpon good and infallible ground can assure himselfe that hee hath true faith he may then also safely gather assurance that he is of the number of Gods Elect and therefore shall certainely be saued for the Elect and only the Elect haue faith and as many as are ordained to saluation doe beleeue From hence the true beleeuer through true sauing faith assisted by the Spirit of God gathers the assurance of his owne saluation and receiues comfort to his soule that he is one of Gods Elect and shall bee saued With this heauenly meditation the sorrowfull soule of a sinner is refreshed with this sweet consolation he goes away in peace lies downe in peace and rests in peace CHAP. XII Of the necessity of hauing the true faith WHo are partakers of true sauing faith 6 The necessity of hauing the true faith which is great For hath beene declared The next thing to bee considered in the treatise of Faith which is in order the sixt is the necessity of faith Great is the necessity of true sauing Faith For First true sauing faith is the very true life of the soule 1 Faith is the life of the soule without which a man is dead being aliue Hence it is that St Paul speaking of the state of the Ephesians before their conuersion and before they did beleeue saith of them that they were a Ephe. 2. 1. dead in trespasses and sinnes And againe speaking of their spirituall state by grace after that they beleeued saith of them that they were quickned b Verse 4. 5. God who is rich in mercie through his great loue wherewith he hath loued vs euen when we were dead in sins hath quickned vs together with Christ And speaking of himselfe now conuerted and turned vnto God now beleeuing in Iesus Christ he saith c Gal. 2. 20. I liue by the faith of the Sonne of God Giuing vs hereby to vnderstand that whosoeuer hath not true faith in Iesus Christ is dead in trespasses and sinnes And though concerning the outward man he may liue and moue yea haue health strength of bodie yet notwithstanding as long as he remaines in his naturall state whiles he is not truly conuerted and turned to God from his former sinfull life and as long as he wants true sauing faith he is concerning his spirituall state as a dead man hauing no true life of grace in him But on the other side whosoeuer is conuerted and turned to God whosoeuer is crucified to the world dead to sinne and hath true sauing faith beleeuing in Iesus Christ to saluation such a one is quickned by the Spirit he is now raised from the death of sin to the life of righteousnesse and now he is no more dead but aliue he liues by the faith of the Sonne of God so that faith is the verie true life of the soule as it were the soule of the soule for as the soule giues life to the bodie so Faith giues life to the soule and as the bodie without the soule is dead so the soule without faith is dead also Secondly without faith nothing that we doe can 2 Without faith nothing pleaseth God please God Wherefore it is that the Apostle saith d Heb. 11. 6. Without faith it is impossible to please him Whether therefore we fast or pray or giue almes whatsoeuer spirituall sacrifice we offer vnto God or whatsoeuer good thing we doe if we would haue the Lord to accept our sacrifice and seruice and to be wel pleased with our good workes we must looke that we haue faith that our prayers and thankesgiuings almsdeeds and whatsoeuer good thing we doe proceede from a heart purified by Faith Faith is as necessarie in our spirituall sacrifices good works that they may please God as salt was in the sacriffces in the Leuiticall law Where it was commaunded that e Leuit. 2. 13. euery oblation of their meat offering they should season with salt as salt seasoned their sacrifices so faith seasoneth our sacrifices and therefore as our Sauiour saith to his Disciples f Mark 9. 50. haue salt in your selues so I say to all haue faith in your selues For through Faith our workes are acceptable to God and please God but without faith it is impossible to please him Thirdly
is Saluation of which saith S. Paul d Ephe. 2. 8. by grace are ye saued through faith The promise of saluation is made to them that haue true faith and beleeue in the Sonne of God as saith S. Iohn e Ioh. 3. 16. God so loued the world that he gaue his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life This was the comfortable saying of the Apostles Paul and Silas to the keeper of the Prison he said f Act. 16. 30. 31. What must I doe to besaued and they said beleeue on the Lord Iesus Christ and thou shalt be saued and thy house These are the benefites of true faith Now seeing that the benefit of true sauing faith is so Vse great seeing that such are the excellent dignities and exceeding Vse all meanes to obtaine the true faith great priuiledges thereof seeing that through true faith we are iustified and made sonnes of God by Adoption and grace seeing faith purifieth our hearts and we liue by faith seeing faith helps vs to get the victorie ouer the enticements of the flesh the allurements of the world and the temptations of the Deuill and lastly seeing true faith saues the soule from perishing and brings euerlasting life if we desire to be thus happie and blessed if of sinners we desire to be accepted iust and righteous if of sonnes of men and children of wrath we desire to be sonnes and children of God if we would haue our corrupt hearts purged and cleansed if we would so liue as to depend and waite vpon God for a blessing vpon our labours and enterprises if we would ouercome our spirituall aduersaries the flesh the world and the Deuill finally if we would saue our soules from perishing euerlastingly then let vs euery one labour for the obtaining of true sauing Faith We know that a man will labour hard and euen straine himselfe to obtaine that thing which he knowes to be of great price of great value and singular worth Such a thing is Faith it is very excellent and precious for by Faith in Iesus Christ we are g Act. 13. 39. iustified from all things from which we could not be iustified by the law of Moses And h Rom. 5. 1. being iustified by faith we haue peace with God through our Lord Iesus Christ By true faith we are made sonnes of God which is a great priuiledge for if it be an honourable thing to be the sonnes of Nobles and Princes on earth how honourable a thing is it to be the sonnes of God yea heires of God and ioynt heires with Christ By faith we liue by faith we accomplish great victories by faith we fight against our spirituall enemies the flesh the world and the Deuill and ouercome them and by faith in Iesus Christ we saue our soules from perishing Who is he then that hath any feeling of his spiritual state who is he that hath any hope of the inheritance of the life to come that will not earnestly desire and diligently seeke so precious a lewell the rare gift of faith And if any be enflamed with a loue of this excellent grace and haue a longing desire to obtaine it the means how true sauing faith may be obtained shall be shewed in the next place CHAP. XIIII Shewing how and by what meanes true sauing Faith may be procured THe eyght generall point in the Treatise of Faith is how true sauing Faith may be procured 8 How true faith may be obtained By two meanes and obtained The meanes of obtaining true sauing Faith are two The one is the Efficient the other the Instrumentall cause of Faith Touching the first The Efficient or working cause of Faith is God who by his holy Spirit worketh that 1 The efficient cause of faith The Spirit of God grace in the heart to beleeue As witnesseth St Paul to the Philippians saying a Phil. 1. 29. vnto you it is giuen in the behalfe of Christ not onely to beleeue on him but also to suffer for his sake To beleeue in Christ is the gift of God It is God that giues grace to beleeue When S. Peter made that heauenly confession of Christ b Mat. 16. 16. 17. Thou art Christ the sonne of the liuing God Iesus answered and said vnto him Blessed art thou Simon Bariona for flesh and bloud hath not reueiled it vnto thee but my Father which is in heaaen It was not of himselfe that S. Peter made that heauenly confession but of God c Ioh. 6. 44. No man can come to me saith our Sauiour except the Father which hath sent me draw him he saith d Traxerit non duxerit draw him not lead him least we should attribute any thing to mans owne power and will in his first conuersion for when God worketh this sauing grace of faith in any one at the same time he mooueth the will of man with a holy desire of faith which before was vnwilling yea God by his holy Spirit doth inlighten the mindes of men with the knowledge of Iesus Christ and prepares their hearts to receiue the gift of faith So that in the working of this grace of faith in the heart not onely the gift it selfe is of God but the verie preparation of the heart to receiue faith is of God also According to that saying of the Apostle to the Philippians e Phil. 2. 13. it is God that worketh in you both to will and to doe of his good pleasure Where then is mans free will in spirituall good things Vse it is excluded For man yet remaining in his naturall Against mans free will in spirituall good things state of corruption before his conuersion is not onely like to that man in the Gospell wounded and f Luk. 10. 30. halfe dead but euen g Ephe. 2. 1. dead in trespasses and sinnes And therefore as it is impossible for a dead man to raise himselfe except the breath of life be breathed into him so it is impossible for a sinner yet being in his naturall state of ignorance and vnbeliefe of sinfulnesse and corruption to quicken and raise himselfe except God by his holy Spirit breath into his soule the life of grace and so quicken him and raise him vp It is true I confesse the Lord saith to sinners h Ioâ—l 2. 12. turne Obiect ye to me the Prophets exhort sinners to i Hos 14. 1. Ioel 2. 13. returne vnto the Lord. Iohn Baptist saith k Mat. 3. 2. Repent yee and Christ sayth l Marc. 1. 15. Repent ye and beleeue the Gospell But from hence it cannot be gathered that sinners and vnbeleeuers haue of themselues a naturall power to Answ turne to God to beleeue and repent But in these sayings the Lord sheweth rather m Non quid homines pâ—ssint prastare sed quid praestare debeant What men ought to doe then what they can doe When the Lord saith
the performance of his promises God made great and gracious promises vnto Abraham that hee would make of him l Gen. 12. 2 3. a great nation that hee would blesse him and in him should all families of the earth be blessed That hee would m Gen. 13. 14 15 17. giue the land of Canaan to him and to his seede for euer Moreouer God made a Couenant with Abraham n Gen. 17. 7. to be a God vnto him and to his seede after him And to the end that Abrahams faith might be confirmed and strengthned in the promises of God hee gaue him the Sacrament of Circumcision o Vers 10. 11. a token of the Couenant betwixt God and him which S. Paul calls a seale p Rom. 4. 11. And hee receiued the signe of circumcision a seale of the righteousnesse of the faith which he had yet being vncircumcised So also in the new Testament the Lord hath made a most gracious and mercifull promise that q Ioh. 3. 16. Whosoeuer beleeueth in the Sonne of God shall not perish but haue euerlasting life And God to ratifie and confirme this his couenant hath sealed it with the bloud of Iesus Christ r Matth. 26. 28. This is my bloud of the new Testament which is shed for many for the remission of sinnes This is the Couenant of Grace wherin we for our parts are bound to beleeue in Iesus Christ and God for his part promiseth remission of sinnes and euerlasting life vpon condition that wee beleeue And for confirmation of this his promise Iesus Christ hath sealed the Couenant with his own bloud by which seale of the Couenant our faith is confirmed and strengthned in the assurance of the promises of saluation The third meane is Prayer S. Iames saith Å¿ Iam. 1. 17. Euery 3 Prayer good gift and euery perfect gift is from aboue and commeth downe from the Father of lights Now faith is the gift of God and God doth not onely giue grace but likewise increase of grace according to that saying of our Sauiour t Matth. 25. 29. Vnto euery one that hath shall be giuen and hee shall haue abundance Now the meanes to bring downe from the Father of lights both the gifts of grace and increase of grace is Prayer and therefore the meanes of increasing the gift of faith is Prayer From hence it is that u Marc. 9 24. the father of the childe cryed out and sayd with teares Lord I beleeue help thou mine vnbeleefe x Luk. 17. 5. And the Apostles said vnto the Lord Increase our Faith Thus Faith is nourished increased and preserued by the threefold meanes of the Word Sacraments and Prayer And seeing that faith is nourished and strengthned Vse seeing it is increased and preserued by these godly Diligently and conscionably to vse the meanes wherby faith is increased and preserued meanes of reading the Scriptures hearing the Word meditating vpon it and conferring about it likewise by the participation of the Sacraments and by Prayer the consideration heereof ought to make vs carefull diligently and conscionably to vse these meanes if wee haue desire that our faith should bee increased grow stronger and bee preserued Fire to the end it may burne must necessarily haue wood or other fuell ministred vnto it or else by little and little the heat slacketh and in the end the fire goeth out Our life is maintained by meat and drinke which being withdrawne the body for want of nourishment waxeth faint strength decayeth and in the end it pineth away such is the state of our soule wee liue spiritually by the faith of the Son of God faith in Iesus Christ is the true life of our soule which as it is begotten by the Word of truth so is it also maintained nourished and preserued by the Word Sacraments and Prayer which spirituall food and nourishment if it be denyed the soule endangers the life of the soule God who hath giuen to a man a body hath also appointed and prouided meanes to nourish and sustaine the body so likewise the Lord God who hath giuen vnto man a soule hath appoynted him meanes to nourish and strengthen his soule Wherefore if wee would haue our faith which is the life of the soule nourished increased and preserued wee must make conscience of reading the Scriptures diligently hearing the Word reuerently meditating vpon it seriously conferring about it willingly receiuing the Sacrament of the Lords Supper frequently and praying vnto the Lord earnestly for the increase of faith else as sure as the fire without fuell goeth out and the body without nourishment pineth away so without the vse of these holy meanes the seeming graces of the Spirit will soone bee extinguished the soule will pine away and perish Very fitly hath the Apostle ioyned together these two exhortations y 1 Thess 5. 19 20. quench not the Spirit Despise not prophesying Giuing vs to vnderstand that the despising of prophesying and contemning of preaching is a meanes to quench the Spirit If a man should wilfully refuse his meat and deny his body all food and nourishment he might be accounted a very foolish man and one that went about to destroy his body So likewise whosoeuer doth despise the means of saluation and wilfully refuse the true food and nourishment of his soule is a very foolish man and one that goes about to cast away destroy his owne soule CHAP. XVI Of perseuerance in grace proouing that the true iustifying faith cannot vtterly faile and that whosoeuer hath true faith cannot finally fall away WHereas it hath beene made manifest in the former Chapter that faith being once begotten in the heart is afterwards nourished strengthened and confirmed yea increased and preserued by diuerse meanes Question hereupon a question ariseth whether true iustifying Whether true faith may vtterly faile faith may be so preserued and continued that a man may be sure it shall continue to the end or whether a man hauing true iustifying faith may fall away from his faith and loose it I answere The elect who are effectually Answ called of God and haue true iustifying Faith may fall but cannot fall quite away a Fides in sanctis saepenumerò labefactari nunquam tamen deficere pâ—test Zanch. Miscell de perseuer sanctor c. 3. faith in the Saints and children of God may be weakned but their faith cannot altogether faile nor perish They may for a time loose the comforts of the Spirit but not for euer It is true indeed the elect the children of God doe sinne and that somtimes greatly and grieuously as Dauid in the matter of Vriah the Hittite and therefore may exceedingly weaken their faith and may seeme to haue lost faith and grace inasmuch as they doe not feele their wonted sweete communion with Christ neither perceiue any powerfull working of the Spirit which was Dauids case after his sinne of adulterie with Bathsheba for vpon his repentance he praye thus
it selfe maketh intercession for vs with gronings which cannot bee vttered This is also that which S. Paul hath to the Galatians g Cal. 4. 6. And because yee are sonnes God hath sent forth the Spirit of his Sonne into your hearts crying Abba Father By all which it is manifest that it is a sure and certaine signe of true faith if the Spirit of God worke this grace in vs to stirre vp our hearts by deuout prayer and supplication to seeke vnto God to runne vnto our Heauenly Father and to cry Abba Father A childe in time of sicknesse paine and griefe or being in any perill and danger whither doth he run or to whom doth he cry but to his father he hopes his father will helpe him and therefore calls and cryes to his father complaines and makes his mone to his father Like as the Shunamites sonne when he was sore grieued with a paine in his head came to his father and sayd h Luk. 4. 19. My head my head So the sonnes and children of God in time of their heauinesse of soule when they are sicke with sinne diseased in soule and troubled in conscience with the burthen of their sinnes or whether they bee in any outward affliction or trouble whither doe they run but to their Heauenly Father and as the Shunamites childe sayd to his father My head my head so they euery one cry My soule my soule My conscience my conscience my soule is in heauinesse my conscience is sore troubled and burdened with the heauy waight of my sinnes And then in hope of the mercy of God in Iesus Christ they humbly confesse their sinnes they hide not their iniquities they earnestly craue mercy and sue for the pardon of their sinnes aboue all things they seeke ease to their afflicted soule and comfort to their distressed conscience building vpon those gracious word of our Sauiour i Matth. 11. 28. Come vnto me all ye that labour and are heavy laden and I will giue you rest And thus to call vpon the name of the Lord is a signe of saith The fist is an inward conflict betweene the Flesh and 5 Conflict between the flesh and the spirit Two-fold the Spirit and that is two-fold The one is a striuing against sinne The other a striuing against doubtings Touching the first no man in this life is perfectly 1 A struing against sinne sanctified but hath neede to pray more and more for the Spirit of sanctification that he may bee wholly sanctified Hence it is that though a naturall and vnregenerate man bee wholly carnall yet a regenerate man is not all spirituall but partly carnall and partly spirituall For although a Christian regenerate and sanctified hath his heart purified by faith yet naturall corruption is not altogether purged out of the heart that remaines in vs k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to exercise vs. This in the children of God now regenerate and sanctified is called flesh and the sanctified part in them is called spirit And in the regenerate there is a great combat a spirituall fight and great striuing betweene these two the flesh and the spirit which shall get the victory The manner of which combat and inward fight S. Paul describes thus l Gal. 5. 17. The flesh lusteth against the spirit the spirit against the flesh and these are contrary the one to the other so that ye cannot doe the things that ye would A Christian regenerate and sanctified is in the way to Heauen and the spirit that is the sanctified part drawes him on to God-ward and hastens him forward towards the Kingdome of Heauen but the flesh that is the corruption of nature rebels and labours to draw him backwards to the world and would if it were possible draw him downe to hell Hence it is that a Christian findes in himselfe pride of heart lust of the flesh filthy desires vncleane thoughts couetous desires anger hatred enuy malice grudgings and desire of reuenge c. haling and pulling him one way and against these he feeles humility temperance loue patience meeknesse and other graces drawing him another way Now if a man doe finde grace striuing against corruption good motions of the good Spirit fighting against bad motions of the euill Spirit and if a man doe indeede and in truth finde that he doth earnestly striue against sinne that he labours to mortifie his affections to crucifie the flesh with the affections and lusts to subdue sinne and wickednesse this is a signe of grace and a sure marke that faith is in the heart at least in some measure According to that saying of the Apostle m Vers 24. They that are Christs haue crucified the flesh with the affections and lusts As n Gen. 25. 22 23. Rebecca knew her selfe to bee quicke with childe by the struggling and striuing of the twins in her wombe so a Christian may know whether he be quickned by grace and liue by faith in the Sonne of God by the inward conflict and striuing betweene the Flesh and the Spirit The second kinde of inward conflict betweene the 2 A striuing against doubtings flesh and the spirit is an inward striuing against doubtings and distrusts in Gods mercy It is the Deuils policy either to cause men whiles they remaine in their naturall state without true faith and repentance to presume on Gods mercy or else hauing faith and repentance to set before them their sinnes and to suggest into their hearts doubtings of the remission of their sins doubtings concerning their faith and repentance and doubtings concerning their vocation and sanctification And thereby would if it were possâ—ble extinguish their faith and bring them to despaire of Gods mercy But against all these difficulties true iustifying faith if it be in the heart will shew it selfe though perhaps in these temptations but weakely yet truely to striue against temptations and to fight against all these doubtings It is true I confesse the children of God may be troubled with doubtings but not ouercome of doubtings Dauid is driuen to this expostulation o Psal 77. 7 8. Will the Lord cast off for euer And will he be fauourable no more Is his mercy cleane gone for euer Heere are great doubtings in Dauid a seruant of the Lord but he ouercame his doubtings for neither Dauid nor any of the children of God continue still in their doubtings They are neuer with Cain and Iudas brought to such desperate doubtings aâ— vtterly and finally to despaire of the mercy of God They may for a time haue distrustfull thoughts and doubtfull speeches but faith in the end gets the vpper hand Windes and flouds may beat vpon the house grounded vpon the rocke aswell as vpon the house built vpon the sand but cannot make it fall And many p Dubitationes fidem in nobis oppugnant non tamen expugnant Polan distrustfull doubtings may beat against the faith of a Christian but cannot beat it downe they may fight against
first in the act of repentance as in godly sorrow for sinne in the humble confession of sinne and in earnest praier to God for the pardon of sinne For these shew that there is now already faith in the heart which produceth such good effects The subiect matter then of this Treatise following is Repentance a way wherein we must walke or else wee shall neuer enter in at the gate of the Celestiall Paradice a thing so necessary without which we can neither haue remission of our sinnes nor saluation of our soules without which we can neither haue true comfort to our soules in this life nor felicity in the life to come For which cause it is that S. Peter giueth this exhortation to the Iewes which crucified Christ c Acts 3. 19. Repent yee therefore and be conuerted that your sinnes may bee blotted out when the times of refreshing shall come from the presence of the Lord. In the handling of Repentance I will shew First what Repentance is Secondly the parts of Repentance The partition of this Treatise Thidly the manner how a Sinner may truly repent and what things are necessarily required to true and sound Repentance Fourthly the time of Repentance when a sinner is necessarily bound to repent Fiftly the impediments which hinder sinners from Repentance Sixtly I will vse motiues and perswasions to bring sinners to repentance And of these in their order as I haue propounded them And first it shall bee expedient to shew what Repentance is CHAP. II. Shewing what Repentance is REpentance is a gift of God whereby a sinner 1 What Repentance is through the feare of God is changed in his minde and turned from sinne vnto God First I say that Repentance is a gift of God 1 A gift of God for so the Scripture makes it For in the Acts of the Apostles it is sayd a Acts 11. 18. God hath also to the Gentiles granted Repentance vnto life And to Timothy S. Paul saith b 2 Tim. 2. 25. If God peraduenture will giue them repentance to the acknowledging of the truth Heere by Gods granting and giuing repentance it is apparent that Repentance is the gift of God Next in the definition of Repentance there is mentioned 2 The feare of God In the first conuersion of a sinner diuers things concur the feare of God moouing the sinner to repent In the act of Repentance euen in the first conuersion of a sinner there are diuerse things concurre First there is the gracious working of God who by his holy Spirit doth soften the heart of a sinner and giueth him grace to conuert and to turne from sinne vnto 1 Gods holy Spirit by which God giueth the sinner grace to repent God Secondly there is the working of that feare which is called the seruile feare whereby a sinner is mooued and stirred is vexed and disquieted in himselfe for feare of punishment and is euen terrefied and affrighted with the hideous sight of his abominable sinnes and the terrour 2 Seruile feare of Gods iudgement for sinne when he seeth Hell gaping to deuoure him which horrible feare though in the wicked and reprobate it be a torment and able to bring them to desparation as it was in Cain and Iudas yet in the children of God this legall terror and affrighting of sinners with the feare of punishment may bee a preparation to receiue grace when as they are truely humbled for their sinnes vnder the sence and feeling of Gods anger and displeasure against sinne Thirdly the working of Faith whereby the sinner 3 Faith beginnes to looke vnto Christ and beleeues the remission of his sinnes at the least beleeues that his sinnes are pardonable Fourthly the working of hope whereby the sinner 4 Hope receiues hope of the remission of his sinne hoping that through the mercy of God and merits of Christ his sinnes shall be forgiuen Fiftly the working of that feare which is called the 5 Filiall feare filiall or childe-like feare wherby the sinner is now displeased with himselfe in regard of this that hee hath offended God who hath beene so good and gracious a God vnto him to spare him so long giuing him so long time and space of repentence and offering him mercy in Christ Iesus and now he beginnes to feare God not so much for feare of punishment as out of reuerence awe and loue of God who hath so loued him as not onely to forbeare him in the time of his ignorance wickednesse when he deserued rather to haue been cut off and cast from the presence of the Lord into vtter darknesse but hath sent his onely Sonne Iesus Christ to be his Sauiour and Redeemer to shed his bloud to saue his sinfull soule in gratefull remembrance heereof he is resolued now hence forward to deny himselfe to renounce the world to forsake his former sinfull course of life and to turne himselfe vnto the Lord to serue him in holines and righteousnesse all the dayes of his life and this because he feares God Thirdly in Repentance I say that a sinner is changed 3 Change of minde in his minde There are two words vsed in the new Testament which signifie c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poenitentia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—sipisâ—entia Bâ—rn in Matth. 3. 2. Repentance The former signifieth such a Repentance whereby the sinner is grieued and very sory for the euill which he hath done and no more And this may be in the wicked and reprobate for of Iudas it is sayd d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 27. 3. hee repented himselfe that is hee was sorry and grieued he was vexed and disquited within himselfe that hee had done so wicked a deede as to betray his Master he could haue wisht it vndone but thiâ— was all The other word vsed for Repentance properly signifieth a change of the minde and it is such a Repentance whereby a sinner is not onely sorry and grieued for the euill which he hath done but is so sorry for what is past as that hee is more wise euer after to auoyd sinne and so sorry for the wickednesse committed that he redresseth his wayes and amendeth his life This word is vsed by S. Peter in his Sermon to the Iewes after that they had crucified Christ for exhorting them to repentance he saith e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 3. 19. Repent yee therefore and be conuerted This repentance is proper to the children of God Lastly in Repentance there is a turning from sinne 4 Turning from sinne to God and a turning vnto God But of this more in the next place Now whereas Repentance is as hath beene prooued Vse the gift of God the consideration heereof serues Against those who think that they can repent when they pleaso to reprooue the great security of many concerning their conuersion and turning vnto God many thinke its an easie thing to leaue sinne they hold that repentance
is in their owne power and are vainely perswaded that they can repent when they please But consider I beseech you ô yee secure and carelesse people know yee and consider well with your selues that repentance is not in any mans power no man can repent when hee will for Repentance is the gift of God and it is of the gracious working of Gods Holy Spirit that a sinner is changed in minde and turned from sinne vnto God Wherefore in Ieremy Ephraim is brought in lamenting and praying f Ier. 31. 18. Turne thou me and I shall bee turned And the Iewes in their affliction pray g Lam. 5. 21. Turne thou vs vnto thee ô Lord and we shall be turned The Spouse of Christ saith vnto him h Cant. 1. 4. Draw me we will run after thee When Christ called the two Disciples hee sayd vnto them i Mat 4. 19 20. Follow me and they followed him To the end that wee may be turned vnto God from our euill way it is God that must turne vs that wee may follow Christ Christ must first call vs and bid vs follow him And that wee may run after Christ it s he that by his grace and good Spirit must draw vs vnto him If it bee obiected that the Lord by his Prophets Object saith k Zach. 1. 3. Turne yee vnto mee and l Ioel 2. 12 13. Turne vnto the Lord your God The answer is two-fold Answ First in these and such like sayings the Lord doth not so much shew vnto vs what we can doe of our selues as let vs vnderstand what wee ought to doe and what of our selues we are not able to doe Secondly though a sinner in his very first conuersion be capable of repentance that is God giuing him repentance he may repent yet the truth is a sinner cannot of himselfe with all his wit and knowledge and by all his naturall parts which he hath come to true and serious repentance except God giue him grace to repent by which grace of God the sinner may then will his own conuersion for at the same instant when God giueth repentance he also giueth the sinner grace to will his own conuersion but that will of man is not of himselfe but of God For as the Apostle saith m Phil. 2. 13. It is God that worketh in you both to will and to doe of his good pleasure CHAP. III. Of the parts of Repentance HAuing shewed what Repentance is now follow 1 The parts of Repentance two the parts thereof and they are two The one is a turning from sinne the other a returning vnto God vsually called by a Pola Buca Vrsin Diuines Mortification and Viuification Mortification is a worke of the Spirit whereby a sinner 1 Mortification What it is doth so turne from sinne as that he doth not onely waile his sinnes past and is out of loue with sinne yea hateth and abhorreth sinne but doth mortifie his inward corruptions doth giue sinne a deadly wound yea kilssinne and dies to sinne so that sinne hath no more rule and dominion ouer him neither is hee any longer the seruant of sinne This is the first part of Repentance The second is Viuification or a quickning of the new 2 Viuification What it is man which is a worke of the Spirit whereby a sinner is so turned from sinne vnto God as that hee is quickned by the Spirit of God to lead a new life he is raised from the death of sinne to the life of righteousnesse and henceforward giues himselfe vnto God to serue and please him in newnesse of life These two parts of Repentance are set downe in the Scriptures Dauid saith a Psal 37. 27. Depart from euill and doe good Esay saith b Isa 55. 7. Let the wicked forsake his way and the vnrighteous man his thoughts and let him returne vnto the Lord. So in the Acts of the Apostles the Lord sayd vnto Paul c Acts 26. 18. I send thee to the Gentiles to open their eyes and to turne from darknesse to light and from the power of Satan to God And to the practice of both these parts of repentance the Scripture doth further exhort and perswade in particular To the former thus Esay saith d Jsa 1. 1. 16. Wash you make you cleane put away the euill of your doings from before mine eyes cease to doe euill Ezekiel saith e Ezek. 18. 21. If the wicked will turne from all the sinnes that he hath committed S. Paul saith f Coloss 3. 5. Mortifie your members which are vpon the earth fornication vncleannesse inordinate affections euill concupiscence and couetousnesse which is Idolatry And to the other part of Repentance to turne vnto the Lord the Scriptures are plentifull in exhorting By Ieremy the Lord saith g Ierem. 4. 1. If thou wilt returne ó Israel saith the Lord returne vnto mee The Prophet Ioel saith h Ioel 2. 12 13. Therefore now saith the Lord turne yee vnto me And againe Turne ye vnto the Lord your God The Prophet Hosea saith i Hos 14. 1. O Israel returne vnto the Lord thy God for thou hast fallen by thine iniquity Thus are we exhorted to Repentance in both the parts thereof Now whereas Repentance consisteth of these two Vse parts Mortification and Viuification a dying to sinne and a liuing to righteousnesse a turning from sinne and a returning vnto God the consideration heereof serues to reprooue diuerse who faile in the matter of Repentance First those who are so farre from true repentance 1 Against those who turne from no sin that they haue not attained to the first part of Repentance to turne from sinne for some there are which turne from no sinne but still liue in their old sinnes some in blindnesse and ignorance in idolatry and superstition and turne not they will not bee conuerted nor turned from darknesse to light Others liue in sinfulnesse and wickednesse as some in whoredome and vncleannesse some in drunkennesse some in maliciousnesse some in swearing cursing lying c. such they haue beene and such they are still there 's no change of minde no turning these are farre from repentance because they are not yet turned from their sinnes Secondly whereas Repentance is not only a turning 2 Against those who turne from one sinne to another from sinne but also a turning vnto God this reprooues those who in turning from sinne so turne themselues as that they turne not from sinne to God but turne from one sinne to another and oft-times to the contrary euill These leape out of one vice into another and run from one k Stâ—lâ—idum vâ—â—anâ— viâ—ia in câ—ntraâ—â—â— curâ—iâ—it extreme to another as euill or worse then the former As when a man turnes from prodigality to coueâ—ousnesse when of a prodigall waster and mis-spender of his owne goods and substance comming to himselfe and resoluing to leaue that course of life and to liue a more
t Heb 5. 7. In the deyes of his flesh he offered vp praiers supplications with strong crying and teares u Fâ—entem illum frequenter â—nue nias nuâ—quam verò â—identem Chrys in Math. 2. Hom. 6. we may often finde him weeping as a Father saith but seldome or neuer laughing Yet he wept not for himselfe and for his owne sinnes for x 1. Pet. 2. 22. he did no sinne neither was guile found in his mouth But for vs and for our sinnes to teach vs to weepe and mourne for our selues and for our owne sinnes Thirdly to consider the necessity of outward sorrowing 3 The necessity of mourning for sinne and mourning for sinne First our sinns haue bene the cause of crucifying Christ as saith the Prophet Esay y Isa 53. 5. He was wounded for our transgressions 1 In regaâ—d of our sinnes which were the cause of crucifying Christ he was bruised for our iniquities The serious consideration of this should moue vs to lament mourne this should cause vs to sheede abundance of teares to consider the grieuousnesse of our sinnes how by them we haue crucified and pierced Christ and certaine it is the remembrance hereof will so worke with true penitent sinners that they will breake forth into mourning as saith the Prophet Zacharie z 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 they shall looke vpon me whom they haue pierced and they shall mourne for him as one mourneth for his onely sonne and shall be in bitternesse for him as one that is in bitternesse for his first borne In that day there shall be a great mourning in Ierusalem as the mourning of Hadadrimmon in the valley of Megiddon and the land shall mourne euery family apart c. Secondly our eyes conuey much euill to the heart 2 Our eies conuay much euill to the heart and therefore must weepe much as they let in sinne so they must as much as they can let it out In worldly griefe the heart is eased by weeping so by teares shedde for sinne the soule is eased Thirdly Sinne is the cause of affliction and miserie 3 Sinne is the cause of misery the cause of trouble and calamitie that befals vs in the course of our life Wherefore as we mourne and weepe for the paine and miserie so ought we much more to mourne to lament and weepe for sinne which is the cause of our miserie Fourthly consider that now euen in this present life 4 Either now we must mourne weepe or we shall hereafter we must mourne and weepe for our sinnes least we be constrained to mourne and weepe in that dolefull and heauie place of mourning where there is weeping and gnashing of teeth And they that will not now weepe and mourne for their sinnes shaâ—l hereafter As our Sauiour saith a Luk 6. 25. Woe to you that laugh now for ye shall mourne and weepe And yet more to perswade vs to this godly sorrow to 4 Benefits of mourning and weeping for sinne weepe and mourne for our sinnes consider the Benefits that come thereby Weeping and mourning may weaken and hurt the bodie but it strengthens and helpes the soule it may harme the bodie for a time but it doth the soule good for euer And the Benefits thereof are these First outward sorrow for sinne arising from the inward 1 Mourning weeping for sinne is a meanes to obtaine mercy sorrow of the heart is a meanes to obtaine mercie with God It is said of Hezekiah that b Isa 38. 3. he wept sore But his sore weeping was a meanes of obtaining mercie and fauour with the Lord. For praysing the Lord he saith c ver 17. Thou hast cast all my sinnes behind thy backs Marie Magdalene weepes and sheeds teares in abundance but this her mourning and weeping for her sinnes is a meanes of obtaining mercy with the Lord for the Lord saith vnto her d Luk. 7 38. 48. thy sinnes are forgiuen Secondly * Mitigâ—ntâ—ram Dei lachrymae Teares of grace are a meanes to pacifie Gods 2 A meanes to pacifie Gods anger anger against vs for our sinnes and to turne away his wrath from vs. The Lord by the Prophet Ioel sayth turne ye euen to mâ— with all your heart and with fasting and with weeping and with mourning And rent your heart and not your garments and turne vnto the Lord your God for e Ioel 2. 12. 13. he is gracious and mercifull slow to anger and of great kindnesse and repenteth him of the euill As if he should haue said If you will be sorrie for your sinnes after a godly sort and if you will turne to the Lord by renting the heart and with fasting and weeping and mourning then the Lord will turne away â—is wrath from you then the Lord will be gracious and mercifull vnto you Thirdly teares shed for sinne are not shed in vaine 3 Teares shed for sinne are pleasing to God delightfull to the Angels but they are respected of the Lord they are well pleasing both to God and Angels they are acceptable and well pleasing to God God maketh reckoning and account of them for though they be shed yet they are not lost f Psal 56. 8. Put thou my teares into thy bottle saith Dauid Teares of grace and not as water spilt on the ground which cannot be gathered vp againe but the Lord hath a vessell to receiue the teares that we sheede for our sins not one of them iâ— lost This heauenly dew of deuotion neuer fals but the Sunne of righteousnesse drawes it vp And the teare of penitent sinners are delightfull to the Angels who reioyce at the conuersion of a sinner Insomuch that the deuout Father cals the g Lâ—chrymâ— pâ—â—nitentium Angelâ—rum vinum Bern. teares of penitent sinners the Angels wine Fourthly they that mourne and weepe for sinne though they haue sorrow and heauinesse for a time in the end shall be comforted their sorrow shall be turned 4 They that mourne shall be comforted into ioy Christ is sent as saith the Prophet Esay to h Isa 61. 2. 3. comfort all that mourne to giue vnto them beautie for ashes the oile of ioy for mourning and the garment of praise for the spirit of heauinesse And Christ when he was come sayth i Mâ—â— 5. â— Blessed are they that mourne for they shall be comforted k 〈◊〉 â— 6. 5. They that sow in teares shall reape in ioy saith the Psalmist They that now weepe and sheede teares for sinne shall hereafter be truly comforted For l Reâ— 21. 4. God shall wipe away aâ—l teares from their eyes As after much raine and great stormes the heauens waâ—e cleare the ayre is more milde and the Sunne breakes forth comfortably to refresh the things that are vpon the earth so after much weeping mourning
Lord promised mercie and comforted his soule with the assurance of saluation y Luke 19. 8. 9. This day is saluation come to this house Herein is that saying verified z Non tollitur peccaâ—â—m nisi restâ—â—uatur ablatum Sinne is not remitted vnlesse that which was vniustly taken away be restored Fourthly they are here reprooued who forsake sinne onely for a season and afterwards either wittingly and 4 Against those who leane sin for a season after fall to their sins again wilfully or of infirmity and by occasion fall into sinne againe If men after that they haue seemed to repent and to cease from sinne doe willingly and wilfully fall into sinne againe and euen run themselues headlong into sinne their repentance is no better then the repentance of Pharaoh this is with the Dog to returne to his vomite with the Sow that was washed to her wallowing in the mire And then as S. Peter saith a 2 Pet. 2. 20. 21. 22. The latter end of such is worse with them then the beginning But if their falling into sinne againe be of infirmity and by occasions though I denie not but such sinners may be restored by repentance yet ceâ—taine it is their case is dangerous by reason of their falling againe into sinne For like as a sâ—cke man hauing recouered his sicknesse if hee afterwards fall sicke againe that relapse is very dangerous and shewes a very weake state of his body So a sinner if vpon occasion and prouocation if through infirmity he fall into the same sinne againe This is very dangerous and if it be often the more dangerous it shewes the state of that soule to be very weake it argueth a great weakenesse of grace in resisting of sinne and if there be no resisting of sinne no striuing against inward corruptions but men giue way to their passions and lusts and yeeld the reines to their vnruly affections those wild horses I demaund where is the forsaking of sinne where is ceasing from euill wherefore a Christian feeling this infirmity in himselfe that he is subiect to often falls should be diligent to search and trye his owne wayes to finde out the deceitfulnesse of his owne heart and be exceeding warie ouer himselfe watching ouer his thoughts ouer his words and ouer his actions that hee offend not As our Sauiour said to the lame man whom he had healed b Ioh. 5. 14. Behold thou art made whole sinne no more lest a worse thing come vnto thee So a sinner hauing repented of his former sinnes and being washed from his sinnes should say vnto himselfe Behold thou art made whole sinne no more lest a worse thing come vnto thee And he may fitly turne the words into a Prayer Lord I confesse I haue sinned and done wickedly but vpon my true repentance thou hast pardoned my sinne and healed my soule Now Lord keepe mee I beseech thee from falling into sinne any more I am now made whole Lord strengthen me with thy grace that I sinne no more lest a worse thing come vnto me CHAP. IX Of Reformation or amendment of life THe fift step of grace whereby a sinner returnes 5 Amendment of life from sin vnto God and riseth higher towards Heauen is Reformation or Amendment of life In handling whereof I will First shew by what meanes a sinner may come to amendment There in three things of life Secondly declare how and after what manner amendment of life is wrought 1 Meanes whereby a sinner may come to amendment of life Thirdly vse motiues and perswasions whereby a sinner may be mooued to amend his life Touching the first The meanes whereby a sinner may come to amendment of life are two The first is the operation and working of the holy 1 The working of the holy Spirit Spirit of God renuing the minde and putting new life of grace into the soule Of this the Lord speaketh thus by Ezechiel a Ezek 36. 26. 27. A new heart also will I giue you and a new spirit will I put within you and I will take away the stony heart out of your flesh and I will giue you an heart of flesh And I will put my spirit within you and cause you to walke in my Statutes It is the Spirit of God that makes our spirit new that softneth the heart and giueth grace to walke in the statutes in the wayes and commaundements of the Lord. The second is the word of God whereby we are begotten 2 The word of God to a new life Of which S. Iames faith b Iam. 1. 18. Of his owne will begate he vs with the word of Truth The second thing concerning amendment of life is 2 After what manner amend ment of life is wrought in a sinner How and after what manner this blessed change of life is wrought in a sinner Reformation or amendment of life is wrought thus First before amendment of life there must goe an vnfained forsaking of our former euill conuersation wee 1 There must be an vtter forsaking of our old euill conuersation must first die to sinne before we can be quickened to a new life we must first cease from dead workes before we can doe good workes First cease to be bad trees bearing euill fruit before we can be good trees bringing forth good fruit Of this S. Paul saith c Ephe. 4. 22. 23. 24. put off concerning the former conuersation the old man which is corrupt according to the deceitfull lusts and be renewed in the spirit of your minde and put on the new man which after God is created in righteousnesse and true holinesse d Non potest ficri homo noâ—â—us nisi desierit esse vetus Author operis imperf in Math. 6. Hom. 15 Before we can put on the new man we must first put off the old man We must first put off the raggs of sinne before we can put on the robe of righteousnesse This must necessarily first be before we can be renewed and reformed Secondly amendment of life is wrought in the whole 2 It must be in the whole man man in soule and in bodie in the minde in the will and affections in the cogitations and thoughts of the heart in the eye in the eare in the tongue and in the hands in life and conuersation As the mind must be renewed so the life must be reformed Thirdly amendment of life must haue it beginning within By Ezechiel the Lord saith e 〈◊〉 36. 26. 27. A new heart will I It must haue it beâ—inning wiâ—hin giue you and a new spirit will I put within you c. and I will put my spirit within you and cause you to walke in my statutes Causing the people henceforward to walke in the statutes of the Lord is their reformation and amendment of life But this reformation and amendment of life was first begunne within A new heart will I giue you and a new
vpon the name of the Lord shall be saued After Faith and Repentance then Order requires that I entreate of Prayer In handling whereof I will shew The partition of this Treatise First what Prayer is Secondly the sorts and kinds of Prayer Thirdly the persons whom Prayer doth concerne Fourthly the subiect or matter of Prayer Fiftly the time of Prayer Sixtly the place of Prayer Seauenthly the manner how we are to pray aright Eightly the efficacie and power of Prayer Ninthly the helpes and furtherances of Prayer Tenthly I will vse motiues to perswade vnto Prayer These are the things whereof by the guiding of Gods holy Spirit I purpose to entreate And first I will shew what Prayer is CHAP. II. Shewing what Prayer is with the diuerse sorts and kinds thereof PRayer is a religious worship of God whereby we 1 What Prayer is doe with all humilitie and lowlinesse of heart make knowne vnto God the secrets of our heart through the direction of the Spirit of God calling vpon God in the name of Christ in faith according to his will First I say that Prayer is a religious worship of God for it is a a Inâ—â—â—â—tiâ— potissima est pars cuâ—tus Dei Bucan de orate principall part of the worship of God in so much that in the Scriptures it is sometimes vsed for the b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pro toto Dei cultu accipitur Buca ibid. whole worship of God So St Paul describes the worshippers of God by their inuocation and calling vpon God saying c 1. Câ—r 1. 2. vnto the Church of God which is at Corinth to them that are sanctified in Christ Iesus called to be Saints with all that in euery place call vpon the name of Iesus Christ our Lord. So Ananias saith of Saul d Act. 9. 13. 14. Lord I haue heard by many of this name how much euill he hath done to thy Saints at Ierusalem and here he hath authoritie from the chiefe Priests to binde all that call on thy name That is all that beleeue in Christ all that professe the Gospell of Christ all that worship God and call vpon God in the name of Christ Secondly I say that in Prayer we make knowne vnto God the secrets of our hart for Prayer is a diuine speech a holy and heauenly talking with God whereby we open our minds vnfold our thoughts and reueale our griefes vnto God yea manie secret things lie hid in the heart which we will not and are afraid or ashamed to make knowne vnto men yet we may safely and doe securely make manifest vnto God by Prayer and as God vouchsafeth to speake vnto vs by preaching so he is pleased to suffer vâ—to speake vnto him and to vtter the secrets of our heart by praying Wherefore one saith e Oratio tuâ— locâ—tio est ad Deum Quando legis Deus tibi lequitur quando oras cum Deo loqueris Aug. in Psal 85. thy Prayer is a speaking vnto God When thou readest the Scriptures God speaketh vnto thee when thou prayest thou speakest with God Thirdly in Prayer I mention the Spirit of God as our guide our teacher and helper Fourthly I say that in praying we must call vpon God for our prayers must be made and directed vnto God and to him alone Lastly our prayers vnto God must be made in humilâ—tie in the name of Christ in faith and according to Gods will which because they belong to the manner of framing our Prayers aright the handling of them more at large with diuerse other things also belonging thereunto I referre to their proper places in the Treatise following and come to the Second thing propounded in this Treatise which is 2 The diuerse sorts and kinds of Prayer Three-fold concerning the diuerse sorts and kindes of Prayer For Prayer is diuerse in regard of First the subiect matter of Prayer Secondly the affection of him that prayeth Thirdly the place of Prayer First Prayer in regard of the subiect matter thereof In regard of is foure-fold 1 The matter of Prayer Foure-fold The first is a Prayer made for the remouing of euils these kinde of Prayers are called deprecations or supplications 1 Supplications The second is a Prayer made for the procuring of good things for the obtaining of blessings needfull for 2 Prayers our soules or bodies Such Prayers are called precations petitions and by a generall name Prayers The third is a Prayer made for the good of others 3 Intercessions when we come vnto God by prayer in the behalfe of others as we would doe for our selues in the like case These kinde of Prayers are called intercessions The fourth is a calling vpon God with an acknowledgement 4 Thanksgiuings of Gods goodnesse towards vs for blessings and benefits receiued These kinde of Prayers are called Thankesgiuings These foure sorts of Prayers St Paul setteth downe in his first Epistle and second Chapter to Timothie saying f 1 Tim. 2. 1. I exhort therefore that first of all supplications prayers intercessions and giuing of thanks be made for all men Secondly Prayer in regard of the affection of him 2 The affection of him that prayeth Fourefold that prayeth is foure-fold The first is a fearefull Prayer when he that prayeth feareth and doubteth lest he shall not be heard this is not a godly Prayer neither is the partie that prayeth so 1 A fearefull Prayer well affected in Praying because St Iames bids vs g Iam. 1. 6. aske in Faith nothing wauering The second is a luke-warme Prayer such a Prayer as commeth from one that hath little deuotion in praying 2 A luke-warme Prayer and small feeling of what he prayeth for neither is this a good Prayer because S. Paul saith h 1 Cor. 14. 15. I will pray with the spirit and I will pray with the vnderstanding also The third is a rash Prayer when any one prayeth vnaduisedly 3 A rash Prayer not considering aforehand to whom he prayeth nor for what he prayeth onely he rashly casteth out words which come from his lips and were not first in his heart Neither is this a good kind of Prayer because Salomon saith i Eccles 5. 2. be not rash with thy mouth and let not thine heart be hastie to vtter any thing before God for God is in heauen and thou vpon earth therefore let thy words be few The fourth is a feruent Prayer when one prayeth 4 A feruent Prayer with zeale and feruencie of spirit without fainting and without ceasing This is the best kinde of Prayer This is that which St Iames so commends k Iâ—m 5. 16. The effectuall feruent 3. The place of Prayer Two fold Prayer of a righteous man auaileth much Thirdly Prayer in regard of the place is two-fold The one publique in the Church before the Congregation 1 Publique and assemblie of the people The other priuate and that 2
the Sea-shore and of Ionah in the Whales belly in the depth of the sea And for those that lie sicke on their beds or are diseased with any infirmitie and paine of bodie so that they cannot come to the Church but necessarily remaine at home herein is their comfort the Lord can heare and doth heare in secret in the house and chamber as well as in the Church as the Lord seeth in all places so doth he also heare at all times and in all places and if they lift vp as the Apostle saith holy pure hands without wrath and doubting no doubt but the Lord heareth their prayers though through necessitie they pray at home The place hinders not euerie place is pure if the heart be pure it is the mind the heart and the affection of him that prayeth which God regardeth more then the place where he prayeth And this concerning the place of Prayer CHAP. XIII Of the manner how we are to pray aright and First of preparation before we pray and of Attention in praying THE Seuenth thing in the treatise of Prayer is concerning the manner how we may pray aright 7 The manner how we may pray aright Nine things required therevnto that our praiers may be acceptable and well pleasing vnto almighty God And in the framing of our praiers aright their are nine things required all of absolute necessitie to the making of a good and acceptable prayer The first whereof is Preparation 1 Preparation Standing in two things And the preparing of our selues aright for prayer stands specially in these two things First in withdrawing the minde from the buisie cares 1 A with drawing the mind from the world of the world Secondly in setting the heart vpon God thinking with our selues and seriously meditating both of the Lord God to whom we pray as also for what we pray 2 A drawing the heart vp vnto God considering with our selues in whose presence we are to appeare when we fall downe to praier praying to the Lord to direct vs by his holy spirit that we may pray aright and aske such things as are agreeable to his will Now when the minde is not buâ—ie about the cares of the world and the thoughts of the heart are thus drawne vp vnto God then is the soule more fit and better prepared to pray vnto God To this preparation Salomon exhorteth vs saying a Eccles. 5. Be not rash with thy mouth and let not thine heart be hastie to vtter any thing before God to which agreeth the saying of the sonne of Syrach b Ecclus 18. 23. Before thou praiest prepare thy selfe and be not as one that tempteth the Lord. Where the wise man sheweth two things the one is the dutie required namely to prepare our selues for praier before we pray the other is the necessitie of this preparation for if we doe not prepare our selues before we pray we are to be reckoned in the number of those that tempt God This serues to reprooue all rash suddaine and hastie manner of praying when men come to pray and doe Vse Against hastie rash praying not prepare themselues before hand but come to the performance of that dutie rashly without meditation and due preparation Consider with me if a man haue a petition to preferre to the Kings Maiesty and hath that fauour granted him that he may haue accesse into the Kings presence or if his suite be but to some great Lord and honourable person what preparation will that man make before hand how carefull will he be to looke to his apparrell that it be handsome to see to his hands and face that they be cleane and how carefull will he be of his gesture and behauiour thinking with himselfe how shall I behaue my selfe when I come into the presence of so great a man and how circumspect will he be of his words to place his words aright that so he may receiue a good answere And if a man be thus carefull and circumspect to prepare himselfe when he shall come into the presence of an earthly King or before some great Lord ô how carefull and how circumspect ought euery one to be when we come to appeare before the Lord the great God and King of â—â—â—he earth when we come to tread in the courts of the 〈◊〉 house and to call vpon his holy name either publiquely or priuatly how carefull ought we to be to looke to the inward garment of our conscience that it be white and cleane to wash our hands in innocency before we come to the altar of the Lord to looke to our gesture and behauiour that it be with all reuerence and to be watchfull ouer our words that we be not rash with our mouth nor hastie to vtter any thing before God and this of preparation before we pray The Second thing required in the framing of our 2 Attention in praying praiers aright is Attention in praying Before we pray we must make preparation for prayer and in praying we must be carefull to pray with attention to pray with the heart affection lest we be in the number of those who c Isa 29. 13. Standing in three things draw neere to God with their mouth and with their lips doe honour him but haue remooued their heart farre from him And this attention in praying stands specially in three things 1 Attending the matter of prayer First in praying wee must carefully attend to the words which we vtter lest we erre in the matter of praier and so may pray amisse Secondly in praying wee must haue regard to the 2 Hauing respect to the sence vnderstanding what we pray sence and meaning of the words which we vtter vnderstanding what we pray that we may pray as the Apostle saith d 1 Cor. 14. 15. With the Spirit and pray with the vnderstanding also Thirdly in praying our mind must be aboue and 3 The heart must be fixed vpon God our heart so fixed vpon God that it do not wander from God through by-thoughts These three things are requisite for our attention in praying The consideration of this attention in praying reprooues Vse those who in time of praying either publiquely Against those who in praying giue liberty to their wandring thoughts or priuately haue many wandring thoughts and worldly cogitations So that although they bow their knees yet their hearts are little mooued though their bodies be in the Church their minds are abroad and though their mouths vtter words and their lips mooue apace yet their hearts are on the world and the things on the world either on the profits or pleasures of the world Here some may say it is true I confesse in praying whether in publique or priuate I haue sundry distractions Quest and many wandring thoughts which trouble mee and hinder my deuotion how should I be rid of them or what remedie is to be vsed against them I answere the best remedy is earnestly to
state Secondly Prayer also auaileth greatly for the good 2 In regard of the soule And that of the soule and that both for the Remoouing of euill and Procuring of good 1 Remoouing euill As First for the remoouing of euill And first prayer is a meanes to remooue away our sinnes from vs which stand as a cloud betweene God and vs to hinder good 1 Our sinnes things from vs separating betweene God and vs and prouoking Gods wrath against vs wherefore Hezekiah being recouered from his sicknes and praising God for his deliuerance saith t Isa 38. Ver. 2. 3 And 17. thou hast in loue to my soule deliuered it from the pit of corruption for thou hast cast all my sins behind thy backe Secondly Prayer is effectuall and powerfull to helpe 2 Temptations vs against temptations and to deliuer vs from that euill one So our Sauiour teacheth vs to pray u Mat. 6. 13. lead vs not into temptation but deliuer vs from euill And so he exhorteth vs to pray x Mat. 26. 41. watch and pray that ye enter not into temptation Thirdly Prayer is powerfull to helpe vs in the euill 3 The teâ—â—our of death and iudgement and perillous times to free our soules from the danger of death and the iudgement to come that neither death shall suddenly come vpon vs nor the day of the Lord take vs vnawares Which our Sauiour sheweth vs in this exhortation y Luk. 21. 36. Watch ye therefore and pray alwayes that ye may be accompted worthie to escape all these things that shall come to passe and to stand before the Sonne of man Thus prayer auaileth for the remoouing of euill from the soule Secondly prayer auaileth much for the procuring of 2 Procuring Good As good things to the soule as first mercie pardon and forgiuenesse Dauid in his Prayer confesseth his sinne 1 Mercy pardâ—n and forgiuenesse saying z Psal 32. 5. I acknowledge my sinne vnto thee and mine iniquity haue I not hid I said I will confesse my transgressions to the Lord and it followeth thou forgauest the iniquitie of my sinne Dauid confessed his sinne and prayed for the pardon of his sinne and the Lord heard his Prayer and pardoned his sinne So S. Iames saith a Iam. 5. 15. the prayer of faith shall saue the sicke and the Lord shall raise him vp and if he haue committed sinnes they shall be forgiuen him Secondly Prayer is a meanes to obtaine all graces necessarily 2 All graces necessarie for our saluation accompanying saluation For b Iam. 1. 17. euery good gift and euery perfect gift is from aboue and commeth down from the Father of lights Our Sauiour Christ saith c Mat 7. 7. Aske and it shall be giuen you and S. Iames saith d Iam. 1. 5. If any of you lacke wisedome let him aske of God that giueth to all men liberally and vpbraideth not and it shall be giuen him Thirdly Prayer is effectuall not onely for the obtaining 3 Increase of Grace of grace but likewise for the increase of grace the Apostles pray e Luk. 17. 5. Lord increase our Faith And S. Paul prayeth for the Ephesians that God would f Ephe. 3. 16. 17. 18. 19. grant them according to the riches of his glory to be strengthened with might by his Spirit in the inner man that Christ might dwell in their hearts by faith that being rooted and grounded in loue they might be able to comprehend with all Saints what is the breadth and length and depth and height and to know the loue of Christ Which passeth knowledge that they might be filled with all the fullnessâ— of God And they that are strengthened by the Spirit in the inner man hauing Christ dwelling in their hearts by faith and are growing and increasing in grace in this life shall assuredly attaine to glorie in the life to come Prayer then as it remooueth euill â—o it procureth good to the soule mercie grace yea increase of grace and with grace glorie the perfection of Grace Such is the efficacie of Prayer The consideration of which efficacie and power of Vse Prayer may teach vs in all our necessities and tribulations To vse prayer in time of need as a sure defence to flee vnto God by Prayer to lay hold on prayer as a man would on his shield and buckler For prayer is a most sure defence in all troubles whatsoeuer It is a defence against tribulations outward and temptations inward It helpes the bodie and cures the soule it preuaileth both in heauen and in earth concerning which the exhortation of the Apostle S. Paul is to be receiued and embraced g Ephe. 6. 13. 14. 15. 16. 17. 18. take vnto you saith he the whole armour of God that ye may be able to withstand in the euill day and hauing done all to stand Stand therefore hauing your loynes girt about with truth and hauing on the breast-plate of righteousnesse and your feete shod with the preparation of the Gospell of peace Aboue all taking the shield of faith wherewith ye shall be able to quench all the fierie darts of the wicked and take the helmet of saluation the sword of the Spirit which is the word of God Praying alwayes with all Prayer and supplication in the Spirit A Christian that is thus armed hauing the girdle of truth about his loynes hauing on the breast-plate of righteousnesse and his feete shod with the preparation of the Gospell of peace hauing the shield of faith before him the helmet of saluation vpon his head hauing the sword of the Spirit which is the word of God and being prepared to pray with all prayer and supplication in the Spirit Such a one is able to stand against the aduersarie the Deuill and all spirituall wickednesse and such a one shall preuaile against his spirituall enemies yea such a one shall preuaile with God himselfe for any petition that he shall make so farre as it shall be good for him For the effectuall feruent Prayer of a righteous man auaileth much CHAP. XVIII Of the helpes and furtherances of Prayer Of the first helpe the Spirit of God THe ninth thing in the Treatise of Prayer is of 9 The helps and furtherances of Prayer Three the helpes and furtherances of Prayer and they are three The first is Gods holy Spirit of which Saint Paul saith a Rom. 8. 26. 27. Likewise the Spirit also helpeth our infirmities 1 Gods holy Spirit And for we know not what we should pray for as we ought but the Spirit it selfe maketh intercession for vs with groanings which cannot be vttered And he that searcheth the hearts knoweth what is the mind of the Spirit because he maketh intercession for the Saints according to the will of God For this cause the Spirit of God is called the spirit of supplications by the Prophet Zacharie b Zach. 12. 10. The holy spirit helpeth
vs in our prayers three wayes I will powre vpon the house of Dauid and vpon the inhabitants of Ierusalem the spirit of grace and supplications Now the Spirit of God helpeth vs in our prayers three waies First teaching vs to pray aright to aske things lawfull and according to the will of God For we know not 1 Teaching vs to pray aright saith the Apostle what we should pray for as we ought but the spirit it selfe maketh intercession for vs with groanings which cannot be vttered Secondly in praying we haue manie distractions 2 Causing vs to attend to the things which we pray for wandring thoughts vaine imaginations which trouble vs and draw away our mindes and herein the Spirit helpeth our infirmities the Spirit helpeth vs to withdraw our minds from the world and to draw vp our hearts vnto God and causeth vs to be more attentiue vpon the things that we pray for Thirdly many are the afflictions tribulations and 3 Stirring vp the heart to pray with sighs and groaning temptations of the godly they haue many perturbations which so trouble and distemper them of times that they finde a marueilous vnfitnesse to pray and if they set themselues to pray cannot pray as they would herein the Spirit helpeth our infirmities in this case the spirit it selfe maketh intercession for vs with groanings which cannot be vttered that is the Spirit doth stirre vp in the soule deuoutly affected holy sighes and spirituall groanings which crie alowd in the eares of the Lord. This hath vse First for instruction to teach vs before we pray to Vse 1 pray for the assistance of Gods good spirit to be with Before we pray to craue the assistance of Gods holy spirit vs to guide and direct vs to aide and helpe vs in praying to teach vs what to pray for and how to pray and to helpe vs from wandring in our thoughts while we are praying Secondly for consolation to the children of God Vse 2 when as in regard of afflictions and temptations they The righteous receiue comfort that the good spirit of God helpeth them to pray finde an vnfitnesse to pray and in regard of their infirmities they haue many distractions and wandring thoughts in praying or by reason of great griefe and heauinesse of heart they cannot vtter words or cannot expresse their mindes in such words as they desire from hence they may gather consolation comfort to their troubled soules the Spirit of God is our helper the Spirit helpeth our infirmities the Spirit causeth vs to pray and crie c Rom. 8. 15. Abba father and if words faile then the Spirit stirres vp deuotion in the heart causing the heart to pray and crie alowd The Spirit it selfe maketh intercession for vs with groanings which cannot be vttered CHAP. XIX Of the second helpe and furtherance of Prayer Fasting REligious Fasting is the second helpe and furtherance 2 Religious fasting Therein three things of Prayer In handling whereof I will First shew the right manner of obseruing a Fast Secondly I will set downe the right vse and the chiefe ends of Fasting Thirdly I will make it manifest that such fasting in the right manner and to the right end is a great helpe and furtherance to our prayers To the first In the right manner of obseruing a Fast 1 The right manner of obseruing a true fast To which foure things are required that it may please God there are foure things required First when we fast either publiquely or priuately it is required that we abstaine from all meate and drinke so long as the fast is continued The greeke word which signifieth to a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fast is asmuch in signification as b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to eat giuing vs thereby to vnderstand that all the time of 1 To fast from all meate our appointed fast we must not eate Thus we finde Dauid fasting till night and would eat nothing till the Sunne was downe for c 2. Sam. 3. 35. when all the people came to cause Dauid to eate meat while it was yet day Dauid sware saying So doe God to me and more also if I taste bread or ought else till the Sunne be downe Notwithstanding herein there must be a respect had of the constitution of the bodie how the bodie is able to continue and hold out the set time of the fast without fainting whtrefore one saith d Dometur caro non interimatur let the flesh be tamed not destroyed For God doth not require that we should destroy the flesh and hurt the body with fasting but onely that we tame the flesh and humble the body Secondly in fasting we must abstaine not onely from 2 To abstaine from all sinne all meat but likewise from all sinne for want of which abstinence from sin the Lord dislikes of the abstinence from meat the people say c Isa 58 3. 4. wherefore haue we fasted and thou seest not Wherefore haue we afflicted our soule and thou takest no knowledge And the Lord answereth them behold in the day of your fast you find pleasure and exact all your labours Behold ye fast for strife and debate and to smite with the fist of wickednesse The Lord reproued them for fasting on this manner Chrysostome saith f Non ciborum abstinentia ieiunium oporatur sed abstinentia peccatorum Chry. ad pop Antioch Hom. 22. It is not the bare abstaining from meates that makes the good fast but abstaining from sinnes as well as from meats Not onely the stomacke should fast from meats but all the members of the bodie should fast from sinne the heart should fast from hatred and malice and enuie the tongue should fast from blasphemous words from slanderous speeches and from all corrupt and filthie communication the eyes should fast from beholding vanitie the eares should fast from receiuing tales the hands should fast from working wickednesse and the feete should fast from walking the pathes of vnrighteousnesse When we fast we should not taste of the bread of malice that 's sowreleauened bread nor touch the daintie meat of carnall pleasure that 's a surfetting meat but we ought to abstaine from euill thoughts sinfull words and wicked deeds for these are all vncleane meat and defile a man as saith our Sauiour g Mat. 15. 19. 20 out of the hart proceed euil thoughts murders adulteries fornications thefts false-witnesse blasphemies These are the things which defile a man Thirdly in the day of our fast we ought to be exercised 3 To be exercised in doing of good Two-fold in doing of good doing workes of Pietie and Charitie First workes of Pietie spending that day in holy 1 To doe works of pietie and religious duties as praying and praising God reading the Scriptures meditating vpon the word of God and his workes as did Cornelius for he saith vnto Peter h Act. 10. 30. foure dayes agoe I was fasting
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
that we should haue accesse vnto the throne of grace and should haue communication with the Lord. For as a meane subiect would count himselfe a happie man if he might finde such fauour with his Soueraigne Lord the King as that he might haue free accesse into his presence and libertie to make any lawfull request vnto the King with assurance that the King would heare him and grant his petition so a poore Christian whatsoeuer his estimation be in the world concerning his spirituall state is a happie man for he may haue free accesse into the presence of the King of heauen earth he may f Heb. 4. 16. come boldly to the throne of grace may obtaine mercie and finde grace to helpe in time of neede This exhortation to be deuoutly giuen to call vpon the name of the Lord and to be instant in prayer and supplication vnto God is verie necessarie to be practised of all high and low rich and poore one and other and verie expedient it is for Ministers to call vpon the people euerie where and to exhort them to be frequent and feruent in prayer especially in these euill dayes wherein deuotion with many is waxen colde and with some is fallen asleepe and had need to be awaked I haue shewed by the Scriptures that Moses Dauid Daniel Cornelius with diuers others that the Apostles of Christ yea and Christ himselfe haue beene all much giuen to prayer and I read of Iames g Gal. 1. 19. the Lords brother that with praying much and often h Geâ—ua ipsius in morem camelâ— sensum coâ—tactus amiserint Euseb l. 2 c. 23. his knees were waxen so hard by reason of kneeling much that they were as hard as camels knees so that he had no feeling of any paine when he prayed kneeling vpon his knees That was a happie age and those were blessed times for then men had hard knees and soft hearts but in these euill dayes its contrarie for manie in these our daies haue soft knees and hard hearts In those better times good men were as Cornelius was i Act. 10. 2. deuout men fearing God giuing much almes to the people and praying to God alway But in these dayes manie of vs come farre short of Cornelius his deuotion for he gaue much almes to the people and prayed to God alway I feare it may be truely said of manie amongst vs that they giue few almes to the people and pray to God seldome Wherefore if any haue hitherto beene negligent and slacke in performing this religious dutie of Prayer either publiquely or priuately let them pray and the Lord grant they may pray that the Lord would enflame their hearts with zeale and deuotion that hee would k Zach. 12. 10. powre vpon them the spirit of grace and of supplications and that hee would send his holy Spirit into their hearts to l Rom. 8. 26. helpe their infirmities To teach them to pray as they ought and to m Ver. 15. crie Abba Father And whosoeuer they are that haue alreadie addicted themselues to this holy and heauenly dutie of prayer let them bee encouraged to perseuere and pray that they may haue grace to be constant and to continue therein And now I conclude with the exhortation of Saint Paul n Coless 4. 2. Continue in prayer and watch in the same with thankesgiuing ioyning thereunto the like exhortation of Saint Peter o 1. Pet. 4. 7. the end of all things â—s at hand be ye therefore sober and watch vnto Prayer Now the Father of mercies and the God of all consolation confirme and strengthen our faith till the comming of our Lord Iesus Christ and grant that through his grace we may be brought to true and vnfained Repentance and that by the guiding of his holy Spirit we may walke in holy obedience to his heauenly will all the dayes of our life that we may sincerely deuote our selues to Prayer and calling vpon the name of the Lord that so at our last end we may be receiued into the Celestiall Paradisc through the merits of Iesus Christ our Lord and onely Sauiour Amen ⸪ Deus qui dedit velle dedit etiam perficere Benedictus Deus FINIS