Repentance presuming on Gods mercie PResuming on Gods mercy is the second impediment 2 Presuming on Gods mercy Where consider two things that hindreth many from Repentance The wicked man that liueth in sin leadeth an vngodly life because he feeles no iudgement of God fall vpon him for his sinnes presumes to sinne still and pleads for himselfe God's mercifull Christ dyed for sinners c. It is true God is mercifull He is a â—xod 34. 6. 7. the Lord God mercifull and gracious long-suffering and aboundant in goodnesse and truth keeping mercy for thousands forgiuing 1 God is onely mercifull to penitent sinners iniquity transgression and sinne But vnderstand First that God is mercifull onely to penitent sinners to such as b Isay 1. 16. 17. 18. cease to doe euill and learne to doe well to such as c Isay 55. 7. forsake their euill way and returne vnto the Lord to such as d Ezek. 8. 21. turne from all the sinnes which they haue committed and doe that which is lawfull and right And although it be true that God hath mercy and plenty of mercy for sinners though neuer so wicked and vngodly if they truely and vnfainedly repent them of their sinnes yet the mercy of God is not extended to impenitent sinners to such as are obdurate and hardned in their sins not to such as are growne obstinate rebellious and disobedient against the Lord. Impenitent Kaine hard-hearted Pharao and despairing Iudas these find no mercy these dye in their sinnes without mercy onely penitent sinners find mercy Dauid Peter Marie Magdalene and such sinners as haue truely repented of their sinnes haue obtained mercy Secondly God is mercifull indeed but as he is mercifull 2 As God is mercifull so hee is also iust so is he also iust as he is mercifull he is very ready to pardon iniquity and to forgiue sinne but as he is iust he will punish sinners and will in no case spare them that presumptuously goe on in their sinnes As Moses tells the presumptuous sinner e Deu. 29. 19. 20 And it come to passe when he heareth the words of this curse that hee blesse himselfe in his heart saying I shall haue peace though I walke in the imaginations of my heart to adde drunkennesse to thirst the Lord will not spare him but then the anger of the Lord and his iealousie shall smoake against that man and all the curses that are written in this Booke shall lye vpon him and the Lord shall blot out his name from vnder heauen This serues to reproue those who by no admonition Vse or counsell will be brought to repentance and amendment Against those that presume on Gods Mercy of life but still liue in sinne doe wickedly goe on in sinne from day to day and say God's mercifull but doest thou not heare O man that God is mercifull only to repenting sinners And vnderstandest thou not that as God is mercifull so he is also iust A mercifull Father but also a iust God How then darest thou be so venturous so bold yea so presumptuous to do wickedâ—◠〈…〉 in thy euill course of life yet to bleâ—se thy 〈◊〉 in the euil◠〈◊〉 flatter â—â—y selfe in thy sinnes 〈…〉 well Goâ—â— mercifull because 〈…〉 wil◠〈◊〉 theâ—efore doe wickedly and 〈…〉 Nay â—â—ther because God is mercifull 〈…〉 of our sinnes that we may 〈…〉 â—nd since mercy with the Lord. He that â—â—â—th 〈◊〉 mercifull and yet still sinneâ—h against God shall one day finde that God is a God of â—ustice and will not suffer the sinner to goe vnpunished Whâ—â—â—fore the 〈◊〉 Sonne of Sirâ—ch giueth the presumptuous sinner 〈◊〉 admonition f 〈…〉 Say not his mercy is great hee will be 〈◊〉 for the multitude of my sinnes for mercie and wrath 〈◊〉 from him and his indignation resteth vpon sinners CHAP. XIIII Of the third impediment of Repentance Custome in sinning CVstome in sinning is the third impediment of 3 Custome in sinning Repentance A sinner hauing once gotten a habite and custome of sinning is loath to leaue and very hardly perswaded to forsake his sinne a Consâ—â—tâ—do est altera natura Custome is another nature Through long continuance in sinne sinne groweth to bee a vsuall thing with a sinner As it is vsuall and naturall with him to eate and drinke and sleepe so is it vsuall and euen naturall with him to sinne Custome preuailes with him The Lord greatly reprooues the Iewes for this their custome in sinning comparing them to the Ethiopian and Leopard b Jerem. 13. 23. Can the Ethiopian change his skinne or the Leopard his spots then may ye also doe good that are accustomed to doe euill Letting vs thereby see the Custome in sinning and giuing vs to vnderstand what a great impediment and bindâ—â—â—nce custome in sinning is to repentance and 〈◊〉 of life Were it not an exceeding â—iâ—â—â—cult 〈…〉 for any one to take in hand to waâ—â— the 〈…〉 till it were white So iâ— it an exceeâ—â—â—◠〈…〉 â—o alter and change 〈…〉 that hâ—â—h accustomed â—â—â—selfe 〈…〉 to dâ—e euill 〈…〉 wiâ—l waâ—â— away the thicke 〈…〉 soule saâ—e onely that pure and 〈…〉 the bloud of Iesus Christ which cleaâ—â—â—tâ— vs â—rom all sinne What hinders the common sâ—earer from repenting 〈…〉 â—â—earing what is the cause that he 〈…〉 â—â—earing that euen in hiâ— ordinary communication 〈…〉 with him 〈…〉 as to speake but custome of sâ—earing what hinders the lyer thaâ— hee cannot leaue his lying but custâ—â—e and what makes the drunkard that he 〈◊〉 not leaâ—e his drunkennesse but custome drinking he hath so long continued in that course of life and so accustomed himselfe vnto its that now he cannot leaue it Whosoeuer then would truely repent him of his sins Vse let hiâ— take heâ—d of accustoming himselfe to any sinne Not â—â— accustâ—â—â—â—ur seluâ—â— tâ— any sinâ—â— and that hee doth not vse himselfe to any vicious and sinnefull course of life And to that end euery one of vs ought to be carefull to preuent sinne betime c 〈…〉 Stay the first beginnings of sinne Let not thy heart bee entiâ—ed to delight in euill thoughts suggested by Sathan or if thou pleasest thy selfe in those entising thoughts for a moment yet consent not vnto them Or if thou suffer thy heart to consent yet beware of the practise of sinne or if through the subtill suggestions of Sathan and the corruption of thine owne heart thou hast yeelded to commit iniquity and to doe the euill deed O repent betimes forsake thy euill way continue not in wickednesse lest by thy long continuance in sinne thou accustome thy selfe to doe euill and then it will bee hard for thee to leaue thy sinne hard for thee to do good which hast accustomed thy selfe to doe euill CHAP. XV. Of the fourth impediment of Repentance Hope of long life HOpe of long life is the fourth impediment of 4 Hope of long life Repentance This hope hinders many men
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
inward godly sorrow is knowen by the Effects thereof namely such things as it worketh in vs and they are seuen mentioned by the Apostle to the Corinthians m 2 Cor. 7. 11. For behold this selfe same thing that ye sorrowed after a godly sort what carefulnesse it wrought in you yea what cleering of your selues yea what indignation yea what feare yea what vehement desire yea what zeale yea what reuenge The first effect of godly sorrow is carefulnesse After 1 Carefulnesse that a sinner hath done amisse and truely repented of his sinne he is euer after more carefull to auoyd sinne carefull lest he fall into sinne any more According to that saying of S. Ambrose n Qui poenitet solâ—â—â—â—us est ne denno peccâ—t Amb. in 2 Cor. 7. Hee that doth truely repent is very carefull that he offend not againe The second is cleering our selues When a sinner maketh 2 Clearing our selues an o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apologie and Defence for himselfe which apologic and defence of himselfe stands not in the defending of himselfe in his sinne nor in the excusing of his sinne nor in shifting off his sinne from himselfe that 's farre from him now but in the humble acknowledgement and confession of his sinne with feruent prayer and earnest suite vnto Almighty God for the pardon of his sinne that so he may be acquitted and cleered from his sinne The third is Indignation against our sinnes yea a displeasure 3 Indignation against our selues for our sinnes The fourth is Feare Henceforward to feare the 4 Feare Lord to stand in awe of God to set the feare of God before our eyes and to be afrayd of sinning any more for feare of offending God As a louing wife hauing offended her husband and being now reconciled vnto him againe is euer after more fearefull of offending and greeuing him lest she should lose his fauour againe 5 Desire The fift is a vehement desire to serue and please God p Desiderat reformari se qui se scit factum perpeccatum deformem Amb. A sinner knowing how foule hee is and deformed by reason of sinne desires to be reformed And therefore hath now an earnest desire after God a desire to doe the will of God and to walke in the waies of God The sixt is Zeale To bee zealous in good workes Zeale zealous in good things and zealous to prouoke others to doe good Being conuerted our selues to strengthen our brethren in a word to be zealous in all things that concerne the glorie of God The seuenth is Reuenge When a sinner so hateth 7 Reuenge sinne as some hate their very enemies so to hate our sinnes as to be reuenged on them Which Reuenge we take by a voluntary afflicting and punishing the body As when any haue offended in meats and drinkes to reuenge themselues of their gluttony of their surfetting and drunkennesse by abstinence and fasting when any haue offended through pride of apparell to reuenge themselues of their pride by abating their pride and betaking themselues to more plaine more decent and comely apparell when any haue offended through filthie lusts or haue defiled their bodies by fornication or any vncleannesse to reuenge themselues of their filthinesse and vncleannesse by beating downe the bodie through fastings watchings and paines-taking An example of taking such reuenge vpon our selues for our sinnes is that weeping Saint who was noted to be a q Luk. 7. 37. 38. sinner a verie notorious sinfull lewd woman But repenting shee commeth to Christ and stood at his feete behinde him weeping and began to wash his feete with teares and did wipe them with the haires of her head and kissed his feete and annointed them with the oyntment See what reuenge the repenting sinner now takes vpon her selfe her eyes that before were wanton wandering and adulterous eyes are now so set a weeping that they trickle downe teares in such aboundance that her teares yeeld her water sufficient to wash her Sauiours feete Her haire so faire and beautifull which formerly she set forth as a net to catch her louers in now she is so displeased at it and will be so auenged on it that she makes it a towell to wipe Christ's feete Her lips wherewith before shee kissed her wanton louers now therewith she kisseth Christs feete And her costly oyntment which before she bestowed vpon her selfe to giue a sweete perfume to allure her louers now she brings to Christ and therewith annointeth the feet of Christ Thus the good woman tooke reuenge vpon her selfe for her former sinfull life Now follow the motiues to perswade to contrition 4 Motiues to contrition or inward godly sorrow or inward godly sorrow and they are these First God requires it So saith the Lord by the Prophet Ieremie r Iâ—re 4. 1. 4. If thou wilt returne O Israel saith the Lord returne vnto me And it followeth circumcise your selues to the Lord and take away the foreskinne of your heart More 1 God requireth it plainely the Prophet Ioel. Å¿ Ioel 2. 13. rent your heart and not your garments and turne vnto the Lord your God Secondly All penitent sinners that haue truly repented and turned vnto the Lord haue had true contrition 2 All penitent sinners haue had it and inward godly sorrow more or lesse but all in truth Dauid had it he had a t Psal 51. 17. broken spirit a broken and a contrite heart Paul had it for after that the Lord had appeared vnto him and sayd u Act. 9. 4. 5. 6 9. 11. Saul Saul why persecutest thou me Paul trembled and was astonished and for three daies space humbled himselfe with fasting prayer Before this Paul persecuted the Church but now he sorroweth and grieueth for what he had done now he humbleth himselfe before the Lord for three daies space and to this inward humiliation and sorrow of heart for his sinnes he ioyneth fasting and prayer The penitent Publicane had this contrite spirit and broken heart for hee would not so much as lift vp his eyes to Heauen but x Luk 18. 13. smote vpon his breast saying God be mercifull to me a sinner Thirdly Contrition or inward goodly sorrow is necessarie 3 It s necessarie For for First except the heart be truly and throughly humbled for sinne yea rent and broken with godly sorrow Except the hart be rent sinne still remaineth in the heart it is euident that sinne still remaines in the heart For like as a tree which is pluckt vp by the rootes rents and breakes the earth about it so sinne that sticks fast in the heart of a sinner and hath taken rooting in the heart when it is rooted out of the heart by repentance it cannot chuse but make a rent and a breach in the heart it will trouble and afflict the heart for a season And therefore wheresoeuer this contrition of heart this renting and
breaking of the heart with godly sorrow for sinne is not felt at least in some measure there sinne sticks fast in the heart Secondly if any be so tender ouer themselues that 2 Except we breake our hearts God will breake vs in his wrath they will not suffer their hearts to be vexed and disquieted with the remembrance of their sinnes and thinke it a grieuous thing to rent breake their hearts with godly sorrow for their sinnes they may iustly feare least the time shall come when the Lord shall y Psal 2. 5 9. speake vnto them in his wrath and vexe them in his sore displeasure And least the Lord will breake them with a rod of iron and dash them in pieces like a potters vessell Fourthly to mooue vs to Contrition and inward 4 The benefits of contrition godly sorrow let vs consider the benefits that may come vnto vs thereby First Contrition or inward sorrow for sinne is a sacrifice acceptable to God when we doe in 1 It is a sacrifice to God secret humble our soules before God and sit sighing and groaning sorrowing and grieuing for our sinnes when we are labouring to rent and breake our earthly carnall fleshly hearts to roote vp some great master-sinne out of our hearts we then offer a sacrifice well-pleasing to God such a sacrifice as Dauid offered when he humbled himselfe for his sinnes z Psal 51. 17. The sacrifices of God are a broken spirit a broken and a contrite heart O God thou wilt not despise Secondly worldly sorrow and griefe may hurt a man 2 Godly sorrow hurts not but godly sorrow hurteth not For a 2. Cor. 7. 10. godly sorrow worketh repentance to saluation not to be repented of but the sorrow of the world worketh Death as saith the Apostle and Dauid saith b Psal 147. 3. the Lord healeth the broken in heart and bindeth vp their wounds Thirdly the renting and breaking of the heart with 3 Sorrowing for sinne in this life will keepe vs from sorrowing in the life to come godly sorrow in this life is a meanes to keepe vs from sorrowing and grieuing after this life For after this life c Râ—u 21. 4. there shall be no more death neither sorrow nor crying neither shall there be any more paine for the former things are passed away In the Booke of Wisedome the wicked being in hell in torments are described by sorrow and anguish of spirit when they shall see the righteous whom they despised on earth in ioy and felicitie and themselues cast into outer darknesse Then they shall groane for anguish of spirit and say within themselues d Wis 5. 4. 5. c. We fooles accounted his life madâ—â—sse and his end to â—e without honour How is he numbred among the children of God and his lot is among the Saints therfore haue we erred from the way of truth and the light of righteousnesse hath not shined vnto vs and the Sunne of righteousnesse râ—se not vpon vs. We wearied our selues in the way of wickednesse and destruction yea we haue gone through deserts where there lay no way but as for the way of the Lord we haue not knowne it What hath pride profited vs or what good hath riches with our vaunting brought vs all those things are passed away like a shaddow c. They that will not sorrow nor grieue after a godly manner for their sins in this life they that will not rent their hearts and turne to the Lord while they haue space for repentance granted them on earth after death shall lie in the place of outer darkenesse sighing and sorrowing grieuing and groaning renting and breaking their hearts when it is too late Blessed then and happie are they Vse who now in this life doe sorrow after a godly manner Against those who breake their hart with worldly sorrow but haue little sorrow of heart for their sinnes for their sinnes that they neede not sorrow nor grieue after this life Now whereas God requireth contrition and inward sorrow for sinne seeing all penitent sinners haue had it more or lesse and seeing that it is so necessarie and profitable for euery sinner as hath beene declared the consideration hereof serues to reproue those who for some worâ—dly calamiâ—ie or losse are so inwardly vexed and grieued at the heart that they euen breake their heart with sorrow griefe and yet are little or nothing mooued to sorrow and griefe for their sinnes they breake their hearts with worldly sorrow but not with godly sorrow And yet worldly sorrow is hurtfull and godly sorrow is necessarie and profitable Be not deceiued with the vaine and false opinion of those who thinke that this sorrowing for sinne will make a man Melancholike all the dayes of his life not so For the Lord will e Psal 147. 3. heale the broken in heart and they that f Mat. 5. 4. mouâ—ne shall bee comforted Yea godly sorrow brings the best ioy and soundest comfort Of worldly ioy and mirth Solomon saith g Pro. 14. 13. the end of that mirth is heauinesse But h 2. Cor. 7. 10. godly sorrow St Paul saith worketh repentance to saluation not to be repented of A sinner that hath truly repented and beene sorrowfull after a godly manner shall neuer repent that he hath repented nor euer be sory that he hath bin sorry after a godly sort For though a sinner sorrowing and grieuing for his sinnes be in heauinesse for a time yet in the end the Lord will send him comfort and refreshing to his soule and the end of that sorrow will be peace and ioy peace of conscience and ioy in the holy-Ghost CHAP. VI. Of Godly sorrow which is outward in mourning and weeping for sinne HItherto of Godly sorrow which is inward 2 Outward sorrow for sinne Therein two things Godly sorrow is also outward and it stands in outward mourning lamenting and weeping for sinne In the handling whereof I will First shew the manner how a penitent sinner may expresse his godly sorrow aright by outward mourning lamenting and weeping Secondly vse motiues to perswade thereunto First of the manner how a sinner that is sory after a 1 How a penitent sinner may rightly mourne for his sinnes godly sort ought to mourne and weepe and therein I consider foure things First for whome we are to mourne and weepe Secondly for what Thirdly the time when Fourthly the measure how much and how greatly Therein foure things a sinner is bound to mourne and weepe Touching the first we are to mourne and weepe for our selues and others for our owne sinnes and for all 1 For whom the abhominations that are done by others Dauid wept and mourned not only for his owne sins but also for the sinnes of others So he saith a Psal 119 136 Riuers of waters run downe mine eies because they keepe not thy law In Ezekiel the man cloathed with linnen which had
dye in impenitencie and hardnesse of heart Secondly this is profitable for instruction to all that know there is a hell and heare of the paines and torments Vse 2 To feare God of hell that they learne to feare God to stand in awe of him and not to sinne against him to this our Sauiour Christ exhorteth vs vpon the consideration of the paines and torments of hell saying Feare not them which c Mat. 10. 28. kill the body but are not able to kill the soule But rather feare him which is able to destroy both soule and body in hell Because there is a hell and because that God is able to cast the soules and bodies of all impenitent sinners into hell for this cause see that ye feare God stand in awe of God tremble before him and sinne not against him for as God is mercifull to penitent sinners and will pardon the iniquitie and transgressions of them that repent and turne from their sinnes and returne vnto God So also is he a God oâ— iustice and fierce wrath for as the Apostle saith d Heb. 12. 29. God is a consuming fiâ—r and he will cast both the bodies and soules of all impenitent sinners into hell-fire there to be tormented for euermore as it is also written e Reu. 21. 8. The fearefull and vnbeleeuing and the abhomminable and murderers and whore-mongers sorcerers and idolaters and all lâ—ers shall haue their part in the lake that burneth with fire and brimstone which is the second death O then sinfull man who soeuer thou art now betimes repent and returne vnto the Lord least death vnawares seize vpon thee and suddenly thou be cast downe into hell and there shalt finde thy case to be remedilesse and thy torment endlesse CHAP. XXIII Of the benefit of Repentance how it remooueth Iudgements temporall spirituall and eternall Which may perswade vs to Repentonce HItherto of the motiues to Repentance taken from the necessitie thereof The fourth and last motiue to Repentance 4 The benefit of Repentance I take from the benefit thereof Repentance brings much good to the penitent sinner he shall be blessed with manie blessings I reduce them to these two heads True Repentance Two-fold First remooueth iudgements Secondly procuteth blessings First Repentance remooueth iudgements and those 1 It remooueth iudgements Three fold three-fold Temporall Spirituall and Eternall Touching the first Repentance is a meanes to remooue 1 Temporall temporall iudgements either threatned against sinners or else deseruedly drawne vpon them for their sinnes The Lord sendeth Ieremie the Prophet to the people of Israell saying a Ier. 3. 12. Returne thou back-sliding Israel saith the Lord and I will not cause mine anger to fall vpon you for I am mercifull saith the Lord and I will not keepe anger for euer Isaiah the Prophet is sent to King Kezekiah with this message b Isa 38. 5. 6. Goe and say to Hezekiah Thus saith the Lord the God of Dauid thy Father I haue heard thy prayer I haue seene thy teares beholde I will adde vnto thy dayes fifteene yeeres and I will deliuer thee and this Cittie out of the hand of the King of Assyria and I will defend this Cittie Ionah the Prophet is sent to Niniueh to threaten them and their Cittie with destruction and ouerthrow except they did repent within the space of fortie dayes c Joh. 3. 4. Yet fortie dayes and Niniueh shall he ouerthrowne But vpon this threatning Niniueh did repent for the King and the whole Cittie put on sackcloth and fasted and cryed mightily vnto God and repented of their euill wayes and d Ver. 10. God saw their workes that they turned from their euill wayes And God repented of the euill that he had said hee would doe vnto them and he did it not When God saw the people repent of their sinnes he repented of the iudgement which he had threatned against them According to that saying of the Lord in Ieremie e Ier. 18. 7. 8. At what instant I shall speake concerning a nation and concerning a kingdome to plucke vp and to pull downe and to destroy it if that nation against whom I haue pronounced turne from their euill I will repent of the euill that I thought to doe vnto them Thus Repentance remooueth temporall iudgements Secondly Repentance remooueth spirituall iudgements 2 Spirituall as blindnesse of minde hardnesse of heart and horrour of conscience It remooues blindnesse of mind When God giueth the grace of illumination for before that a sinner beleeueth and repenteth he liues in blindnesse and darknesse but beleeuing and repenting he is inlightned with the knowledge of the truth and walkes no more in darkenesse but in light as the Apostle speakes f Ephe. 5. 8. ye were sometimes darknesse but now are ye light in the Lord. Repentance also remooueth hardnesse of heart when God giueth the sinner true contrition softning the hard heart For when God giueth grace to repent he giueth also a mollified and melting heart as it is said in Ezechiel g Ezek. 36. 25. 26. I will sprinckle cleane water vpon you and ye shall be cleane from all your filthinesse and from all your Idoles will I cleanse you A new heart also will I giue you and a new spirit will I put within you and I will take away the stonie heart out of your flesh and I will giue you an heart of flesh Yea Repentance also remooueth horrour of conscience and the intollerable burden of sinne when God giueth to the penitent sinner peace of conscience and rest to the soule h Mat. 11. 28. Come vnto me saith our Sauiour all ye that labour and are heauie laden and I will giue you rest Now the conscience neuer hath true peace neither doth the soule euer enioy quiet rest til sinne be done away by Repentance Thirdly Repentance remooueth eternall iudgements 3 Eternall so that neither death nor hell nor condemnation can hurt them that doe truly beleeue in Christ and haue vnfainedly repented of their sinnes and doe now lead a new life So saith St Paul to the Romanes i Rom. 8. 1. There is therefore now no condemnation to them which are in Christ Iesus who walke not after the flesh but after the spirit And St Iohn saith k Reu. 20. 6 Blessed and holy is he that hath part in the first resurrection on such the second death hath no power Thus it is apparent that great benefit commeth by Repentance for it remooueth from the penitent sinner punishments temporall concerning the bodie and outward state it deliuereth from spirituall iudgements and it Vse freeth from eternall condemnation That may escape the iudgements of God we must repent of our sinnes The consideration of which benefit of Repentance in remoouing Iudgements temporall spirituall and eternall serues for instruction to teach and admonish euery one that would escape these iudgements that would haue temporall iudgements remooued from
Priuate Twofold Either in the house with the familie and houshold Or in the chamber or some secret place alone These are the seuerall sorts kindes of praier which 1 House I haue now barely mentioned but shall haue iust occasion offered in the treatise following to handle more 2 Chamber or secret place at large CHAP. III. Of the Persons whom prayer doth concerne and first of the persons praying shewing what things are necessarily required of them that pray that their prayers may be acceptable to God HAuing shewed what Praier is and declared the seuerall sorts and kindes thereof 3 The persons whom prayer doth concerne Three The third thing to be handled is touching the persons whom praier doth concerne and they are three First the persons praying Secondly to whom we are to pray 1 The persons praying Therein Two things Thirdly for whom we ought to pray First concerning the persons praying two things are to be obserued First all men are bound to pray without exception no man is exempted from the performance of this holy 1 All are bound to pray without exception dutie neither King nor subiect noble nor ignoble rich nor poore fathers nor children maisters nor seruants and not only all of all sorts but euery one in particular 2 We our selues must please God before our praiers can be acceptable vnto God for himselfe must call vpon the name of the Lord if he will be saued Secondly the persons praying are to be so qualified that they themselues may please God and be acceptable in his sight before they can make any acceptable praier vnto God it is said of Abel a Gâ—n 4. 4. The Lord had respâ—ct vnto Abel and to his offring First to Abel and then to his offering The Apostâ—e sheweth the reason â—herefoâ—e Aâ—els sacrifice was more exceptable to God then Cains saying b Heb. 11. 4. By faith Abel offered vnto God a more excellent sacrifiâ—e then Cain by which he obtained witnesse that he waâ— righteous God testifying of his gifts Because Abel had faiâ—h was righteous therefore was his sacrifice accepted of God Abel himselfe pleased God and that made his sacrifice the better to please God So Abrahams offering was accepted of God because as S. Iâ—mes saith c Iâ—m 2. 22. 23. Hiâ— faith wrought with his workes c. and he was called the friend of God For this cause it is that Salomon saith d Pro. 15 8. the sacrifice of the wicked is an abhomination to the Lord but the prayer of the vpright is his delight Now to the end that we our selues may please God and that our praiers may To which Two things are required be acceptable vnto God two things are specially required of vs. The first is faith for S. Paul saith * Heb. 11. 6. He that commeth 1 Faith to God must beleeue that he is and that he is a rewarder of them that diligently seeke him But more of this heereafter when I come to shew the manner how we ought to pray in faith The Second is repentance for as it is necessarie in euery 2 Repentance For Sinne not repented of hindereth prayeâ— and that one that praieth that he haue faith to beleeue so likewise that he haue true and vnfained repentance of his sinnes past and that he doe not now liue in any knowne sinne For sinne hindereth praier and that whether we consider it in generall or in particular First in generall sinne hindereth praier So saith the 1 In generall Prophet Esay e Isâ— 59 2. your iniquities haue separated betweene you and your God and your sinnes haue hid his face from you that he will not heare The man that was borne blinde could tell the Iewes so much f Iâ—h 9. 31. we know saith he That God heareth not sinners but if any man be a worshiper of God and doth his will him he heareth And Dauid saith g Psa 66. â—â— If I regard iniquitie in my heart the Lord will not heare me Secondly diuerse particular sinnes hinder Prayer 2 In particular As which we must cast off and put away farre from vs if we would haue the Lord to heare our Prayers and they are these The first is Idolatrie worshipping of Idoles in stead 1 Idolatrie of the true God Of this the Prophet Ieremie saith h Iere. 11. 13. 14 according to the number of thy Citties were thy gods ô Iudah and according to the number of the streets of Ierusalem haue ye set vp altars to that shamefull thing euen altars to burne Incense vnto Baal Therefore pray not thou for this people neither lift vp a cry or prayer for them for I will not heare them in the time that they cry vnto me for their trouble The second is crueltie vnmercifulnesse blood-guiltinesse 2 Crueltie and vnmercifulnesse Of this the Lord saith by the Prophet Esay i Isa 1. 15. When ye spread forth your hands I will hide mine eyes from you yea when ye make many Prayers I will not heare your hands are full of blood Because they had bloudie hands and were not washed from their hainous transgressions therefore the Lord would not heare them The third is wrath of which the Apostle saith * 1. Tim. 2. 8. I will 3 Wrath. therefore that men pray euery where lifting vp holy hands without wrath He saith without wrath to giue vs to vnderstand that if any one come to make his Prayer vnto God hauing wrath towards his neighbour hating his brother in his heart the Lord will not hearken vnto his Prayer The fourth is vain-glory this was the fault of those 4 Vaine glorie hypocrites of whom our Sauiour warneth his Disciples to beware k Math. 6. 5. When thou prayest thou shalt not be as the hypocrites are for they loue to pray standing in the Synagogues and in the corners of the streets that they may be seene of men Verily I say vnto you they haue their reward If men pray for this end to be seene of men and heard of men and that they may haue prayse of men they may haue the reward which they looke for men may commend them but they haue no reward from God their vain glorie hinders the successe of their requests and makes their prayers vnacceptable to God The fift is hypocrisie when men pray vnto God fainedly 5 Hypocrisie not in truth of heart Of this the Lord complaineth by the Prophet Hosea l Hosâ—a 7. 14. they haue not cried vnto me with their heart when they howled vpon their beds they assemble themselues for corne and wine and they rebell against me In their necessitie when they wanted corne and wine they cryed and wailed and made a pitifull noise in the eares of the Lord but yet they liued wickedly still rebelled against the Lord they cried not to the Lord with their heart and therfore the Lord would not
vpon him but we haue also his promise for audience if we call vpon him in our trouble he hath 2 God promiseth to heare vs promised to heare vs and to deliuer vs out of trouble So hath the Lord said k Psal 50. 15. Call vpon me in the day of trouble I will deliuer thee saith the Lord as if he had said goe to none other in the time of thy trouble neither seeke thou helpe and deliuerance from any other but in the day of thy trouble come vnto me seeke vnto me cry and call vpon me and I will deliuer thee for there is none besides me that can deliuer thee out of thy trouble The Lord our God is not like the Gods of the heathen which haue l Psal 115. 6. eares and heare not hee is not like to Baal vpon whom his Prophets m 1 Kin. 18. 26. called from morning euen vntil noone saying O Baal heare vs but there was no voice nor any that answered To whom Elijah the Prophet of the Lord said in derision of their God Baal Cry alowd for hee is n Vers 27. a God either he is talking or pursuing or he is in a iourney or peraduenture he sleepeth and must be awaked But so is not our God whom we worship for our God is in heauen beholdeth the things on earth he made the eare and he heareth he is neither busie in talking nor pursuing his enemies nor in his iourney nor yet sleeping for o Psal 121. 4. he that keepeth Israel neither slumbreth nor sleepeth as saith the Psalmist but the p Psal 34. 15. eyes of the Lord are vpon the righteous and his eares are open to their cry Thirdly we are sure that the Lord our God is both able 3 God is both able and willing to heare vs. and also willing to heare vs able for q Psal 94. 9. he that planted the eare shall he not heare and willing for r Psal 145. 18. the Lord is nigh to all that call vpon him to all that call vpon him in truth Wherefore I conclude that we are to make our prayers to none other in heauen or in earth but to God and to him alone Vse This serues to reprooue those who make praiers to Against those which make prayers vnto Saints Reasons not to pray vnto Saints For Saints departed vse their mediation to God for helpe in trouble For First it hath beene prooued before that God hath commanded vs to call vpon him in the day of trouble but we haue no commandement in all the Scripture that enioynes vs to pray to any Saint not to S. Peter nor to 1 It s not commanded S. Paul nor to the Virgin Marie for that Å¿ Luke 1. 28. Aue haile Marie c. is no praier but a salutation of the Angell It is no forme of praier for vs to vse to the Virgin but it was a salutation of the Angell Gabriel whom the Lord sent to doe a message to the Virgin Marie and therefore not to be vsed of vs as a prayer And seeing that we haue no warrant in the word of God to pray vnto Saints it is a bold and rash presumption for vs to pray vnto any Saint whatsoeuer though it were to the Virgin Mary There were certaine in the dayes of Epiphanius who adored the Virgin Marie and offered vnto her But Epiphanius iudgeth them as heretiks and confuteth them saying t Reuera virgo erat ipsa virgo honorata sed non ad adorationem nobis data verum ipsa adorans â—um qui eâ— ipsa carâ—e genitus de calis vero è sinâ—â— patris venerat Epiph. coâ— Collyridian The Virgin indeed was a Virgin and honoured but was not giuen to vs to be adored but she her selfe did adore him which tooke flesh of her but came from heauen from his fathers bosome And so we acknowledge the Virgin is to be honoured but not to bee worshipped and adored and therefore no prayer to be made vnto her Secondly It hath beene prooued that if we pray vnto 2 Wee haue no promise of helpe from any Saint to God he promiseth to heare vs and to deliuer vs but we haue no promise in the word of God that any of the Saints no not the Virgin Marie her selfe will or can helpe and deliuer vs in the time of our trouble Thirdly the Saints departed doe not know our particular 3 The Saints departed doe not know our particular wants wants neither doe they hearken and attend to the praiers of particular men as it is manifest by the praier of the people of God in Esay saying u Isa 63. 16. Doubtlesse thou art our Father though Abraham be ignorant of vs and Israel acknowledge vs not thou O Lord art our Father our Redeemer thy name is from euerlasting Heere the people pray not to Abraham nor to Isaak nor to Iacob but to the Lord and the reason is because they are sure that the Lord heareth them and remembreth them though Abraham and Israel that were dead were ignorant of them and acknowledged them not It is manifest then that Abraham and Isaak and Iacob that Peter Paul and the Virgin Marie and all the Saints departed though they be Saints in glory yet because they are but Saints and not Gods they are ignorant of vs they know not our particular wants and distresses and it is onely the Lord that is our Father and remembreth vs and heareth and helpeth vs in our trouble and therefore we are not to pray either to Abraham or to any of the Saints but onely to the Lord our God our Father and our Redeemer Fourthly we cannot pray vnto Saints but wee must 4 To pray to Saints is to belieue in them to put trust confidence in them beleeue in them according to that saying of the Apostle o How shall they call on him in whom they haue not beleeued Where S. Paul giueth vs to vnderstand that before we can call vpon the Lord wee must first belieue in him and so for Saints if wee call vpon Saints and x Rom. 10. 14. pray vnto them to helpe vs in our trouble we must first belieue in them wee must put trust and confidence in them that they can helpe vs. Now this is contrarie to the truth of Gods word for wee are to belieue in none saue onely in God neither ought wee to put our trust and confidence in any saue onely in the Lord our God But they that maintaine and vse prayer to the Saints Obiect make this defence for themselues We say they pray to Saints vsing them as Mediatours to God because wee acknowledge our selues to bee farre vnworthy to come directly vnto God but haue accesse vnto God by the mediation of Saints To which I answere Answ First here is feare where no feare is Are wee afraid to come vnto God to call vpon his name Behold hee biddeth vs call
least of all thy mercies and of all the truth which thou hast shewed vnto thy seruant So Daniel confesseth saying u Dan. 9. 7 8. O Lord righteousnes belongeth vnto thee but vnto vs confusion of faces c. And againe he saith O Lord to vs belongeth confusion of face to our Kings to our Princes and to our Fathers because wee haue sinned against thee This was the humilitie of the Centurion who said vnto Christ x Mat. 8. 8. Lord I am not worthy that thou shouldest come vnder my roofe And of the prodigall sonne humbling himselfe before his Father and saying y Luk 15. 21. Father I haue sinned against heauen and in thy sight and am no more worthy to be called thy sonne And this humility in prayer is acceptable with God and is of great force to mooue the Lord to be mercifull vnto vs to encline his eares to our prayers to heare vs and helpe vs in the time of our neede as the Lord promiseth Salomon saying z 2 Chron. 7. 14. If my people will humble themselues and pray c. then will I heare from heauen and will forgiue their sinne and will heale their Land And the wise Sonne of Sirach saith a Ecclus. 35. 17. The prayer of the humble pierceth the clowdes The consideration of this inward humility required Vse in praying serues to reprooue the hypocrisie of those Against those who giue vnto God onely outward worship who in their worshipping of God giue vnto the Lord but onely outward worship they are content according to vsuall custome to bare the head to bow the body and bend the knee as others doe but for humbling of the soule bowing of the heart contrition of spirit and drawing vp of the thoughts vnto God these with many are not or but sleightly performed But what shall it profit thee O man or what reward shalt thou haue if thou vncouerest thy head and couerest thy sinnes if thou bowest thy body and doest not humble thy soule if thou bendest thy knee and hast within thee a hard and stubborne heart or what great thing doest thou if thou onely bringest thy bodie neere vnto God and honourest him with thy lips and tongue when as thy heart is farre from God The outward humbling of the bodie alone may content men but cannot please God the inward humilitie of the heart is most acceptable to God but both ioyned together are best pleasing both to God and man and this of humility in praying The 4 thing required in the framing of our praiers is 4 The auoiding of vaine repetitions in praying Twofold that we be carefull to auoide vaine repetitions And this fault of vsing vaine repetitions stands in two things First in a vaine and idle repeating of the same things making the same petitions againe and againe this is properly called Battologie or vaine repetition 1 Battologie Secondly in multitude of words regarding more the multitude of words and length of time in praying then either the matter of prayer or the sence 2 Polylogie of the words vttered in praying this is properly called Polylogie or much talking Both which are reprooued by our Sauiour Christ saying b Math. 6 7. When ye pray vse not vaine repetitions aâ— the heathen doe For they thinke that they shall Vaine repetition to be auoyded For. be heard in their much speaking Now in praying we must auoide vaine repetitions and much speaking First because that therein there is much labour of the lips but little moouing of the heart which is a thing displeasing 1 It is but lip labour vnto God Secondly because this is the manner of the heathen which know not God wherefore saith our Sauiour 2 It is heathenish when ye pray vse not vaine repetitions as the heathen doe Thirdly God doth not heare men the sooner because of their much speaking and many words for the heathen 3 God doth not therefore the sooner heare them thinke saith our Sauiour that they shall be heard for their much speaking They thinke so but it is not so Fourthly it is not needfull to vse vaine repetitions in praying to the Lord nor to wearie him with much talking 4 It is not needfull for the Lord knoweth what things we stand in need of before we pray as our Sauiour also saith c Math. 6. 8. Be not therefore like vnto them that is the heathen for your Father knoweth what things ye haue need of before ye aske him The consideration of the vnlawfulnesse of vsing vaine Vse repetitions and much speaking in prayer serues to reprooue First those who tie themselues to a set number of praiers 1 Against those who tie themselues to an often repeating of the same prayers and to a strict obseruation of repeating often ouer their praiers as the Lords prayer yea those which are no prayers as the Aue and the Creed the one being but a Salutation and the other a confession of our Faith Secondly here they are reprooued who in their conceiued 2 Against those who in their conceiued praiers vse often repetitions praiers either through want of knowledge or affecting length of time vse many words and often repetitions of the same things and for the most part disorderly placed Here it may be demanded whether the vsing of long Quest prayers be lawfull or whether long-praying be not forbidden vnder that which our Sauiour calleth much speaking I answer if any one vse many words to prolong the time pleasing himselfe in the multitude of words and Answ priding himselfe in this that he is able to hold out long in praying though it be with sundry repetitions of the same things this is sinnefull but a long praier is not simplie vnlawfull And that is not properly said to bee a long prayer wherein there is nothing d Loâ—ga non est in quâ— nihil redâ—ndat superfluous nor idle but that is a long prayer which abounds with superfluity of speech hauing little matter but manie words and many repetitions of the same things that 's a long and a tedious Praier CHAP. XV. Of Feruencie and Perseuerance in Prayer THE fift thing necessarily required in praying 5 Feruencie in Prayer is Feruencie in Prayer Of which Saint Iames saith a Iam. 5 16. the effectuall feruent Prayer of a righteous man auaileth much Praier auaileth much but what praier is it that auaileth much It is the feruent and earnest Praier We haue sundrie examples in the Scriptures of this feruencie in praying Dauid praieth thus b Psal 17. 1. Heare the right ô Lord attend vnto my cry giue eare vnto my Prayer that goeth not out of fained lips Againe hee prayeth saying c Psal 130. 2. Lord heare my voice let thine eares bee attentiue to the voice of my supplications And againe d Psal 39. 12. heare my Praier O Lord and giue eare vnto my crie hold not thy peace at my teares So Daniel
prayeth in feruencie of spirit e Dan. 9. 19. O Lord heare O Lord forgiue O Lord hearken and doe Where the doubling and trebling of their requests argueth the feruencie of their Praiers The two blind-men mentioned by S. Mathew hearing that Iesus passed by cried out saying f Mat. 20. 30. 31 Haue mercie on vs O Lord thou sonne of Dauid And when the multitude rebuked them it s said They cryed the more saying haue mercie on vs O Lord thou sonne of Dauid Thus earnestly did the woman of Canaan pray for her daughter Shee comming vnto Christ g Mat. 15. 22. cried vnto him saying haue mercie on me O Lord thou sonne of Dauid my daughter is grieuously vexed with a Deuill But he answered her not a word Then his Disciples pittying her spake vnto him in her behalfe beseeching him to helpe her and he giues a cold answere saying h Ver. 24. I am not sent but vnto the lost sheepe of the house of Israel Notwithstanding this she commeth againe and cries vnto him saying i Ver. 25. 29. 27. Lord helpe me but he answered and said It is not meete to take the childrens bread and to cast it to dogs And she replied saying truth Lord yet the dogs eate of the crummes which fall from their masters table By which it is euident that his woman was verie feruent in making her petition and verie earnest with the Lord for the obtaining of her request And although at the first the Lord did not grant her request yet at the last he did though Christ did at the first refuse to giue her of the childrens bread yet at the length k Tamâ—n dedit quia illa etiam vehementer exegit Chrys in Math. Hom. 23. he did giue her because as a Father saith shee did so earnestly craue it Elias also is an example vnto vs of praying feruently St Iames saith l Jam. 5. 17. 18. Elias was a man subiect to the likâ— passions as we are and he praied earnestly that it might not raine and it rained not on the earth by the space of three yeeres and sixe moneths And he praied againe and the heauen gaue raine and the earth brought forth her fruit Elias praied and the Lord heard his Praier But how did Elias pray he praied earnestly He m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prayed and prayed he praied with great feruencie Thus it is manifest by the Scriptures that feruencie is required in praying And here it is to be considered that this feruencie in praying is shewed and appeareth diuers waies Sometimes by the lifting vp of the hands as Dauid doth saying n Psal 28. 2. heare the voice of my supplications when I crie vnto thee When I lift vp my hands toward thy hâ—ly Oracle Sometimes by lifting vp of the eies and looking vp to heauen Which also Dauid vsed o Psal 5. 3. In the morning saith he will I direct my praier vnto thee and will looke vp Sometimes with smiting on the breast as did the Publicane who p Luk. 18. 13. smote vpon his breast saying God be mercifull to me a sinner Sometimes this feruencie of praier is expressed by crying a lowd as we may finde Dauid in sundrie Psalmes praying crying to the Lord in his Praier q Psal 18. 6. In my distresse saith he I called vpon the Lord and cried vnto my God So the Niniuites in their distresse fasted and praied and in their praiers r Ion. 3. 8. cryed mightily vnto God Sometimes this feruencie is shewed by teares and weeping so Christ Iesus our Sauiour in his Agonie praied with teares as witnesseth the Apostle Å¿ Heb. 5. 7. who in the daies of his flesh saâ—th he when he had offered vp prayers and supplications with strong crying and teares And sometimes a feruent praier may be made with fewer outward signes and with lesse noise euen with inward groanes and sighes without voice and words heard when the heart being deuoutâ—y affected sendeth forth requests vnto the throne of grace such was the Praier that Moses made when the Lord said vnto him t Exod. 14 15. wherefore criest thou vnto me We finde not that Moses vttered any words when he praied onely his heart prayed and that earnestly and the lowd crie of his heartie Prayer entred into the eares of the Lord. Such was the praier of deuout Hannah of whom it is said u 1. Sam. 1. 13. shee spake in her heart onely her lips mooued but her voice was not heard Hannah spake not alowd when shee praied onely her heart praied and that feruently S. Luke recordeth that a x Luk. 7. 37. 38. woman in the citie which was a sinner that notorious sinfull woman stood at Christ's feete behinde him weeping And by the ansâ—ere of our Sauiour Christ vnto her y Ver. 48. Thy sins are forgiuen it is euident that she wept for her sinnes and praied earnestly for the pardon of her sinnes yet we heare no words that she vttered onely her eies wept and her heart praied z Legâ—mus quae â—â—cit noâ— lâ—gimuâ— quae dixit Stell in Lu. We read saith one what she did but we read not what she said This dutie of praying is performed oftimes more with sighs and groanes then with words and more with weeping then with speaking Now whereas in praying it is required that we pray feruently the consideration hereof serues to stirre vp Vse our deuotion to enflame our zeale to make vs more earnest in Praier For as it hath beene shewed before in the kinds of Praier there is a luke-warme Prayer some in praying are neither hote nor cold but luke warme neither so cold in deuotion as to make no praier at all nor yet so hote in deuotion as to make an earnest Prayer But such luke wâ—rme Prayers are vneffectuall and obtaine nothing at Gods hands but the praier that obtaineth any thing of God is the effectuall feruent and earnest Prayer The feruent Prayer is such as is able to pierce the clouds neither can the stormie winds blow it away nor the thicke clouds keepe it backe nor yet the spirits in the aire hinder the passage of a feruent earnest and deuout prayer but it mounteth vp to the throne of grace and returneth not emptie of the blessings of God Whosoeuer then would obtaine mercie with the Lord and find grace to helpe in time of neede must come to the Lord by Prayer but he must not content himselfe to pray sleightily and carelesly but feruently and earnestly striuing with God by earnest Prayer as Iacob wrestled with the Angell and preuailed to whom he also said a Gen. 32. 26. I will not let thee goe except thou blesse me b Haec vis Deo grata est Chrys in Mat. Hom. 23 This forcible striuing with God by earnest Prayer is as a Father saith acceptable and well pleasing vnto God Like as a Father when his child commeth vnto him to
my brethren prouoke not the Lord our God to anger For if he will not helpe vs within these fiue daies he hath power to defend vs when he will euen euery day or to destroy vs before our enemies Doe not bind the counsels of the Lord our God for God is not as man that he may be threatned neither is he as the sonne of man that he should be wauering Therefore let vs wait for saluation of him and call vpon him to helpe vs and he will heare our voice if it please him Not to waite on the Lord for deliuerance but to prescribe the Lord a time to helpe vs is a prouoking of God a binding of the counsels of God a tempting of God and a limiting of the Lord who may not be limited for God though he be t Liberalis est Deus sâ—d liber liberall and bountifull to bestow his blessings vpon vs and to helpe vs yet he is free he is not tyed nor bound to man neither is he to be limited and appointed by man Say not thou then I haue praied so long and so often and yet the Lord doth not heare doth not deliuer me what should I pray any longer take heede be not of this minde let no such words proceede out of thy mouth for if the Lord doe deferre to heare vs and helpe vs when we call vpon him in the time of our need The Lord often deferreth the granting of our requests it is not because the Lord is either vnable or vnwilling to helpe vs but for other ends as First to exercise vs in praying to cause vs to pray more 1 To exercise vs in praying feruently and to make vs crie and call vpon the Lord more earnestly as did the woman of Canaan Secondly the Lord doth not alwayes yeeld to grant 2 That we may receiue the blessings of the Lord with greater ioy and thankfulnesse vs our requests at the first asking but oftentimes suffereth vs to aske once and twice yea manie times before he be pleased to answere vs and grant our requests that when he heareth vs and granteth vs the things which we prayed for we may receiue the same with greater ioy thankefulnesse That as when we wanted such blessings we prayed earnestly so when we haue receiued his blessings we should praise him heartily And this also of Perseuerance in Prayer CHAP. XVI Of praying in Faith also of praying according to the will of God and in the name of Christ THe seauenth thing required in making our praiers is to pray in Faith without doubting When 7 To pray in Faith we pray we must beleeue that God will heare vs and grant our requests being lawfully made Of this our Sauiour Christ saith a Mat. 21. 22. all things whatsoeuer you shall aske in Prayer beleeuing you shall receiue If you beleeue you shall receiue So saith S. Iames b Iam 1. 5. 6. 7 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 But how must he aske the Apostle answereth let him aske in faith nothing wauering for he that waueth is like a waue of the Sea driuen with the wind and tossed For let not that man thinke that he shall receiue any thing of the Lord. And St Paul saith c 1 Tim. 2. 8. I will therefore that men pray euery where lifting vp holy hands without wrath and doubting This is the trust and confidence that we haue in making our praiers vnto God that God is able to heare vs and grant our requests and also that he is willing and for his truth and promise sake for his goodnesse and mercie sake he will heare vs and grant the things which we lawfully craue at his hands in this confidence the Leper said vnto Christ d Mat. 8. 2. Lord if thou wilt thou canst make me cleane e Potentiam credo veluntatem spero I beleeue thou canst I hope thou wilt make me cleane Thus ought we to pray in faith without doubting Here they are reprooued who are fearefull and faint-hearted Vse in prayer being distrustfull and wanting boldnesse Against those who in praying are weak-hearted doubtfull of being heard to approach to the throne of grace the distrustfull man saith thus to himselfe to what end should I pray God doth not heare me and if I make my supplication the Lord will not deliuer me And by reason of these distrustfull thoughts he either praieth not or praieth but sleightly and weakly fainting and doubting But hearken ô man and consider God saith vnto thee f Psal 50. 15. call vpon me in the day of trouble I will deliuer thee and Christ maketh thee this promise g Mat. 21. 22. all things whatsoeuer ye shall aske in prayer beleeuing if you beleeue you shall receiue O then cease not to pray to the Lord for helpe and deliuerance because the Lord bids thee pray and promiseth deliuerance but pray that thou maist haue faith to beleeue that the Lord will helpe thee and deliuer thee For if thou be faint-hearted and beleeue not thou shalt obtaine nothing And the reason wherefore thou art not helped and deliuered is either because thou doest not pray or not pray in faith not beleeuing but doubting Hence it is that the wise sonne of Sirach saith h Ecclus. 2. 13. Woe vnto him that is faint-hearted for he beleeueth not therefore shall he not be defended The eight thing required in the manner of making an 8 To pray according to the wil of God acceptable prayer vnto God is that we make our prayers according to the will of God Concerning which Saint Iohn saith i 1 Ioh. 5. 14. This is the confidence that we haue in him that if we aske any thing according to his will he heareth vs. Here is a promise that if we aske at Gods hands things needfull forvs he will heare vs but here is also a condition set downe we must aske according to his will Which asking according to the will of God stands in two things Standing in two things First that we pray for spirituall and heauenly things 1 Asking spirituall things simply and temporall things conditionally for graces accompanying saluation as for faith knowledge and repentance and godly sorrow for pardon and remission of sinnes for hope and charitie for patience and humilitie and for all other graces needfull for our soules health as also for increase of grace simply and absolutely for these things are necessarie to our saluation and we are assured that God will grant vs these things if we pray for them aright God is willing to bestow vpon vs graces in this life which may bring vs to glorie in the life to come Wherefore it is that St Iames saith k Iam. 1. 5. If any of you lacke wisedome let him aske of God that giueth to all men liberally and vpbraideth
haue occasion to meditate on the course of our life and to thinke with our selues that the course of our life is but as a way wherein we walke and that we are here on earth but as f 1. Pet 2. 11. strangers and pilgrimes hauing g Heb. 13. 14. here no continuing citie and then pray that we may haue our hearts and mindes aboue desiring to come to the end of our way h Ver. id seeking the citie to come euen that i Heb. 11. 10. citie which hath foundations whose builder and maker is God And trauelling towardes k Ver. 16. a better countrey that is an heauenly These and such other meditations we may haue in the day time 3 In the euening Thirdly in the euening we may meditate on the end of our life and pray that we may be prepared for our last end When we put off our apparrell we may meditate on l Ephe. 4. 22. putting off the old man and pray that we may m Ezek. 18. 31. cast away from vs all our transgressions whereby we haue transgressed and n Heb. 12. 1. lay aside euery weight and burthen of sinne When we lie downe in our beds we may fitly meditate on our lying in the graue and pray that as we rest our wearie bodies in our bed that they may rise againe with greater strength so when our bodies shall sleepe in the dust of the earth in the day of the resurrection they may awake and rise vp to glorie These and such like meditations we may haue in the euening Thus diuine meditations doe stirre vp deuotion and further vs in Prayer The consideration whereof serues to reprooue those Vse who haue their thoughts cogitations little vpon God Against those who haue their thoughts much vpon earthly things and little vpon heauenly things or his word or his workes little vpon heauenly things but haue their hearts and mindes vpon the world and the things of the world whose affections are set vpon the earth and earthly things and whose meditations and musings are for the most part worldly and carnall such men may see and perceiue how farre they are from the state of true happinesse by Dauids description of a blessed man of whom he saith o Psal 1. 1. 2. his delight is in the law of the Lord and in his law doth he meditate day and night Wherefore let such men be admonished to set their hearts lesse vpon the world and more vpon God to haue their minds and affections lesse on earthly things and more vpon heauenly things and as the Apostle exhorteth to p Coloss 3. 2. set their affection on things aboue not on things on the earth that so heauenly thoughts and godly meditations may stirre vp their feruencie in prayer without which deuotion is cold dull and drowsie CHAP. XXI Of motiues and perswasions to Prayer THe tenth and last thing in the Treatise of praier 10 Motiues and perswasions to Prayer is concerning the motiues and perswasions whereby euery Christian may and ought to be perswaded to practise so holy and religious a dutie which motiues I take First from the testimonies of holy Scripture Foure Secondly from examples of holy and deuout men Thirdly from the necessitie of Prayer Fourthly from the benefit thereof Touching the first the Scripture maketh it manifest 1 Testimonies of Scrâ—pture that God requireth Prayer the Lord calleth vs to the performance of this dutie he biddeth vs call vpon him a Psal 50. 15. call vpon me saith the Lord in the day of trouble the Propher Esay saith b Isa 55. 6. seeke ye the Lord while hee may bee found call ye vpon him while he is neere This is the charge of our Sauiour Christ to his Disciples c Mat. 2â— 41. watch and pray S. Pauls exhortation to the Romanes is to d Rom. 12. 12. continue instant in Prayer to the Ephesians to e Ephe. 6. 18. pray alwayes with all prayer and supplication in the spirit to the Thessalonians to f 1. Thess 5. 17. pray without ceasing S. Iames saith g Iam. 5. 13. Is any among you afflicted let him pray And S. Peters exhortation is h 1. Pet. 4. 7. be ye sober and watch vnto Prayer Thus the Scripture exhorteth vs to Prayer Secondly examples of holy and deuout men may 2 Examples perswade vs to the practise of this dutie of Prayer Moses the man of God is i Exod. 32. 11. 12. 13. 31. 32. And Exod. 14. 13. 14. 15. Numb 21. 7. often found praying for the people when they had sinned against God Dauids psalmes are full of prayers praises and thankesgiuings vnto God Daniel is deuout in Prayer vsing to k Dan. 6. 10. pray three times a day Cornelius hath commendation that he was l Act. 10. 2. a deuout man and one that feared God with all his house which gaue much almes to the people and prayed to God alway The Apostles of Christ we finde m Act. 1. 24. 25. And Act. 4 24. 25. c. to 31. And Act. 6. 4. 6. often praying yea and we may find our Sauiour Christ himselfe not onely teaching vs to pray but also giuing vs an example of prayer in himselfe when he fed the fiue thousand with the fiue loaues and two fishes he first n Mat. 14. 19. looked vp to heauen and blessed and after that the people were filled and departed o Ver. 23. he went vp into mountaine apart to pray In his p Luk. 22. 41. 42. 44. â—agonie he prayed earnestly that the cup might be remooued from him And the seuenteenth Chapter of S. Iohns Gospell is nothing else but a heauenly deuout prayer which our Sauiour Christ maketh to his Father in the behalfe of himselfe that his Father would q Ioh. 1. 5. glorifie him in the behalfe of his Disciples that the Father would r Ver. 15. keepe them from the euill and Å¿ Ver. 17. sanctifie them through the truth and in the behalfe of them also t Ver. 20. 21. 22. 23. 24. which shall beleeue on Christ through their word that they all may be one and may be with the Lord where he is and may behold his glorie These are examples written for our instruction to mooue vs also to be carefull of performing this dutie of Prayer to call vpon the name of the Lord to pray vnto God and to prayse God Thirdly there 's a great necessitie of praying for 3 The necessitie of praying For First our want is verie great both in regard of temporall blessings and spirituall graces for concerning our temporall state when we were borne into the world we were naked destitute of cloathing hauing neither 1 Our want is verie great foode nor raiment For u 1. Tim. 6. 7. we brought nothing into this world as saith the Apostle And concerning our spirituall state we were x
c. 6. to them that beleeue This is called an historicall faith For they that haue this faith doe acknowledge the History of the Bible and all things contained therin to be true by this faith they acknowledge that what God hath done is true and what he hath sayd and promised shall surely come to passe they haue a generall knowledge they haue their vnderstanding inlightned with knowledge but not with renewing grace nor sauing knowledge this bare knowledge alone may bee in Reprobates and wicked men yea in the Deuils In wicked men for it is sayd of Simon that p Acts 8. 13. hee beleeued Did he beleeue what faith had hee was it a true faith No his faith was but a generall knowledge with an assent to the things which hee heard the Apostles preach that they were true but they wanted the true sauing faith as appeares by Peters sharp rebuking of him for that his q Verse 21 23. heart was not right in the sight of God but was still in the gall of bitternesse and in the bond of iniquity yea this generall faith is in Deuils as S. Iames witnesseth r Jam. 2. 19. thou beleeuest that there is one God thou doest well the Deuils also beleeue and tremble That is the Deuils haue a generall knowledge of the Word of God and the things contained therein and beleeue that whatsoeuer is written in the Word of God is true they beleeue according to the Scriptures that God is a iust God and will punish sinners yea they know and beleeue that God hath prepared Hell for the tormenting not onely of wicked and vngodly men but for the euerlasting tormenting of the Deuill and his Angels this they beleeue and beleeuing tremble but they want the true faith to apprehend the mercy of God in Christ Iesus Wherefore one saith of the faith of Deuils that it is Å¿ Fides in Daemonibus coacta Tho. 1. q. 64. ar 2. not voluntary but forcibly drawne from them Secondly some haue not onely a knowledge of the 2 Temporary faith Word and doctrine deliuered in the Scriptures but do giue their assent thereunto by open profession of the Gospell and that with ioy and delight but it is onely Parae explic catech Vrsin for a time and in time of trouble and temptation their faith failes and they go away and fall backe from their faith and profession This is called a Temporary faith because it is but temporary it is not permanent it continueth not These are resembled by the stony ground vpon which the seed of Gods Word falleth and they receiue it with ioy yet haue no root in themselues and therfore t Matth. 13. 10 21. dure but for a while for when tribulation or persecution ariseth because of the Word by and by they are offended as our Sauiour speakes in the Parable of the seede And as S. Luke hath it u Luk. 8. 13. for a while they beleeue and in time of temptation fall away Thirdly some haue had power giuen them from aboue 3 Miraculous faith to doe wonders and worke miracles and that by the gift of Faith which faith was a speciall gift of God either to doe some strange and extraordinary worke Parae which could not be done by ordinary meanes or else a gift of fore-telling things to come by diuine reuelation By this faith Peter restored the x Acts 3. 9 7. lame to his limbs And raised y Acts 9. 40. Tabitha from death to life And by this faith Paul healed the man that had beene z Acts 14. 8 9 10. a Cripple from his mothers wombe But this faith alone though it bee great in power and mighty in working doth not iustifie a sinner nor saue a soule and therefore wee finde that wicked men and such as haue not had true sauing faith haue had power to doe miracles and to worke wonders It is held that Iudas wrought miracles as did also the rest Pola Synt. t. 2. l. 9. c. 6. of the Apostles for Christ gaue this power to the a Matth. 10. 1. twelue Disciples and yet Iudas was a Deuill and so Christ calls him b Ioh. 6. 70 71. Haue not I chosen you twelue and one of you is a Deuill he spake of Iudas Iscariot Our Sauiour hath told vs that very Hypocrites and wicked men may doe wonders and will glory in the same and plead for themselues at that great day what wonderfull things they haue done c Mat. 7. 22 23. Many will say to me saith Christ in that day Lord Lord haue we not prophesied in thy name and in thy name haue cast out Deuils and in thy name done many wonderfull workes and then I will professe vnto them I neuer knew you depart from mee yee that worke iniquity And S. Paul speaking of Antichrist saith that d 2 Thess 2. 9. his comming is after the working of Satan with all power and signes and lying wonders Fourthly some haue faith whereby they doe not 4 Iustifying faith onely beleeue the Word of God to be true and giue assent thereunto with ioy for a time but the Spirit of God worketh such grace in their hearts that they doe apprehend Christ Iesus for their Iustification and are perswaded of the mercy of God in Christ for the remission of their sinnes and saluation of their soules and in this faith they continue to the end these haue a true iustifying and sauing faith Of this faith and the nature of it more is to be spoken in the next place where I come to shew what the true faith is CHAP. VI. Shewing that there is but one true sauing Faith and what it is with the titles giuen vnto it and the properties belongging thereunto THe diuerse sorts and kinds of Faith being made 3 There is but one true faith knowen the order of the Treatise requires that in the third place I make it manifest that notwithstanding there bee diuerse kindes of faith yet there is but one true faith For concerning Faith we are to consider two things the one is touching the things about which faith is conuersant which is the obiect of faith the other is concerning the subiect persons in whom faith is Faith is as hath beene shewed diuersly in diuerse men some haue a great and some a little faith some haue a strong and some a weake faith some haue an effectuall working faith a liuing faith and some haue but an vnfruitfull faith a dead faith some haue a fained and some an vnfained faith some haue but an historicall some a temporary and some a true iustifying and sauing faith In regard of men therfore faith is diuerse but inasmuch as the a Cum obiectum fidei sit prima veritas fides necessario vna Tho 22 a. q. 4. ar 6. obiect of faith is as one saith the first truth because faith is conuersant about the Truth and that there is but one Truth from
hence it is that there is but one true faith by which wee can be saued This is verified by that saying of the Apostle to the Ephesians b Ephes 4. 5. one Lord one Faith one Baptisme And this one true sauing faith is thus defined True sauing faith is a gift of God whereby we apprehend What true sauing faith is Christ and his merits for our iustification and eternall saluation Or more largely thus True sauing faith is a gift of God wrought in the heart by the Spirit of God whereby we doe not onely assent to the Word of God which we know and vnderstand that it is true but also being perswaded of the mercy of God in Christ doe apprehend Christ and apply vnâ—o our selues the promises of the Gospell for remission of sins and euerlasting life through the merits of Christ This is the true Titles giuen to true sauing faith faith which for the excellency of it is called by S. Peter c 2 Pet. 1. 1. precious Faith It is called also sauing Faith because through it a sinner is saued d Ephes 2. 8. by grace faith the Apostle you are saued through Faith It is also called iustifying Faith because that by this faith we are iustified from our sinnes and accepted as righteous in the sight of God Thus S. Paul speakes to the Romanes e Rom. 5. 1. being iustified by Faith And lastly it is called f Tit. 1. 1. the Faith of Gods Elect because it is proper to the Elect. And in this true sauing faith there are three things Three things properly belonging to true sauing faith Pola Synt. t. 2. l. 9. c. 6. necessarily required which doe fully containe the nature and declare the properties thereof The first is a knowledge of the word of God and the promises of the Gospell The second is an assent thereunto The third is a perswasion of obtaining grace and mercy promised Touching the first To true sauing faith there is necessarily 1 Knowledge of the Word of God required a knowledge of the word of God necessary it is to know God and his sonne Christ Iesus whom he hath sent necessary it is to know and vnderstand the Articles of faith in a word necessary it is for euery one that will be saued to know all things necessary to his saluation g Rom. 10. 17. Faith commeth by hearing and hearing by the Word of God as saith the Apostle Now then if a man know not the Word of God how shall he beleeue to saluation Secondly in true faith there is required an assent vnto 2 An assent vnto the Word of God the Word of God that is to euery word of God in generall and in particular to the promises of the Gospell made to them that beleeue because it is sayd h Marc. 1. 15. Beleeue the Gospell And this assent to the word of God and promises of the Gospell is to be yeelded of vs not in respect of any euident reason that we see to cause vs to assent thereunto but in regard of the authority of God whose word it is for faith is not grounded vpon reason neither is it exercised about things visible to the eye of man but about things inuisible for faith as the Apostle saith is the i Heb. 11. 1. substance of things hoped for the euidence of things not seene And therefore whatsoeuer is written in the whole Word of God we are to giue assent thereunto and to beleeue it for a certaine truth because it is the Word of God though we see no reason to perswade vs thereunto Thirdly in true saith there is required a perswasion 3 A perswasion of the mercy of God of the mercy of God in Christ for the remission of sins and euerlasting saluation through the merits of Christ with a particular application of the same whereby the true beleeuer is perswaded that the promises of God made in the Gospell to them that beleeue doe aswell belong vnto him as vnto others and assuredly beleeueth that through the merits of Christ he himselfe shall be saued Of which particular faith Paul speakes thus to the Galatians k Gal. 2. 20. I am crucified with Christ neuerthelesse I liue yet not I but Christ liueth in mee and the life which I now liue in the flesh I liue by the faith of the Sonne of God who loued me and gaue himselfe for me In that he speakes of his faith in the Sonne of God and saith that God loued him and gaue himselfe for him hee speakes of a particular faith applying Christ vnto himselfe These are the properties of true sauing faith which being duely considered may serue First for confutation of that Romish implicite faith Vse 1 which stands in a bare assent to the Word of God and Against implicite faith the articles of faith in generall without a particular distinct knowledge of what is beleeued beleeuing according to that which the Church beleeueth Thus the Church of Rome leads the poore people in blindnesse perswading them that it is sufficient for them to assent to the faith of the Church whatsoeuer it be and to beleeue as their Pastors beleeue though they vnderstand not what they beleeue Yea Bellarmine himselfe a Cardinall of Rome doubteth not to say that iustifying faith is l Neque fiducia in Deo per Christum neque vera aliqua rerum diuinarum notitia sed simplex sâ—â— merus generalis verbi diuini assentus Bellar. de Iustis neither any confidence in God through Christ neither is it any true knowledge of things diuine but a meere generall assent of the Word of God But I haue prooued that besides the assent that wee are to giue to the Word of God in true faith there is required a knowledge and vnderstanding of the truth which we assent vnto yea moreouer a particular application of the promises of the Gospell For if a bare assent to the Word of God without knowledge of the same and to beleeue as the Church beleeueth and not to inquire in particular what the Church beleeueth were sufficient to the sauing of mens soules Wherefore then is it that our Sauiour saith m Ioh. 5 39. search the Scriptures And that S. Paul saith n 1 Thess 5. 20 21. Despise not prophesyings prooue all things hold fast that which is good The Bereans are commended not onely for that when they heard the Apostles preach they receiued the Word with readinesse of minde but also because they o Acts 17. 11 12. searched the Scriptures datly whether those things were so And it followeth therefore many of them beleeued These Bereans heard the Word of the Apostles but they did not giue assent therunto to beleeue what they heard for a certaine truth till they had searched the Scriptures to see whether the things which the Apostles preached were agreeable to the Scriptures and then they beleeued Wherefore this implicite faith is to bee reiected