Matth. 6. our praiers are odious and Pharisaicall Matth. 6. Thanksgiuing is an excellent dutie but if with the Pharisie wee giue thankes rather to boast of our gifts then to shew true thankfulnes to the giuer Luk. 18. we shall not be approoued of God Giuing of almes is a worke acceptable vnto God for it is a sacrifice wherewith he is well pleased Heb. 13.16 Heb. 13.16 but if they be not giuen in simplicitie of heart but in hypocrisie that we may be seene of men it shall haue the hypocrites reward Matth. 6. In a word Matth. 6. this truth and simplicitie of heart is so necessarie that without it whatsoeuer we doe it is not regarded for God is a spirit Ioh. 4 24. and he will be worshipped in spirit and in truth Ioh. 4.24 According to that Iosh 24.14 Feare the Lord Iosh 24.14 and serue him in vprightnes and in truth Which if wee perfourme our seruice of God will be acceptable in his sight though perfourmed in great weaknes and mingled with many imperfections otherwise though wee offer thousands of rammes and whole riuers of oyle that is omit no outward cost and labour in Gods worship Mich. 6.7.8 yet will it be abominable in his eyes Mich. 6.7.8 Let vs therefore with our Sauiour pray vnto God Ioh. 17.17 that wee may bee sanctified with his truth that not onely whatsoeuer wee doe may be grounded on Gods truth but that woe may doe it in truth and vprightnes of heart CHAP. XI Of the breast-plate of righteousnes and Gospell of peace § Sect. 1 THe second part of our armour is the breast-plate of righteousnes whereby we are to vnderstand a good conscience true sanctification and a godly life which also we are to put on according to the example of our grand Captaine Christ Esa 59.17 He put on righteousnes as an habergeon Esa 59.17 and an helmet of saluation vpon his head The excellencie of this breast-plate of righteousnes And then shall not Sathans darts pearce vs so long as we are armed with a good conscience and a godly and innocent life Yea as long as our breasts and hearts are armed with righteousnes though our other members fall into sinne our wounds shall not be mortall for as the breast-plate doth defend the breast and vitall parts of a souldier so the studie and holie endeuour of a Christian to liue in righteousnesse and true sanctification doth so arme his minde that Sathan cannot deadly wound the heart with any of his temptations True it is that the Saints doe receiue wounds and foyles when as Sathan hath drawne them to commit sinne but they are not wounded at the heart because they doe not sinne with full consent of will for they allow not that which they doe neither doe they what they would but what they hate and they delight in the law of God concerning the inner man Rom. 7.15.22 when the flesh leadeth them captiue to the law of sin And hence it is that Paul saith he did not transgresse Gods law Rom. 7.17 1. Ioh. 3.9 and vers 6.8 but sinne that dwelled in him Rom. 7.17 And the Apostle Iohn affirmeth that they who are borne of God sinne not 1. Ioh. 3.9 and that they who are in Christ sinne not and that whosoeuer sinneth is of the diuell vers 6.8 Not that Gods children are exempted from all sinne but because they sinne not with the full consent and swinge of their will and when they doe fall their hearts are defended with the breast-plate of righteousnes that is with an holie endeuour and desire of seruing God Dauid a man according to Gods owne heart may be a notable example hereof for euen after he was indued with the knowledge of the truth and had this godlie endeuour of seruing God he notwithstanding fell grieuously many times and was wounded often with Sathans darts but his wounds were not mortall neither did they pearce the heart because he was armed with the breast-plate of righteousnes for he kept Gods law in his heart and it was sweeter than honey vnto his mouth Psal 119. he meditated therein and sought after it continually as appeareth Psal 119. Would we therefore be preserued from the deadly wounds of Sathans darts of temptation then let vs studie and labour after true holines let vs keepe a good conscience and howsoeuer wee fall often through infirmitie yet let the heart alwaies be armed with the breast-plate of righteousnes that is with an earnest desire and holie endeuour of seruing God and so shall Sathan neuer mortally wound vs. § Sect. 2 But on the other side That the lacke of this armour is most pernicious if we once lay aside the breast-plate of righteousnes not so much as endeuouring to serue the Lord in holines of life but imbrace sinne with full consent of will we shall lay our breasts open and naked to all Sathans thrusts yea and as it were put swords in his hands wherewith hee may wound and murther vs for vntill wee disarme our selues and put weapons into the hands of Sathan by our sinnes he cannot hurt vs as wee may see in the example of our first parents who whilest they continued in their righteousnes and integritie Sathan could not offer them any violence by assault and force and therefore he allured them to entertaine a treacherous parley wherein hauing inticed them to disarme themselues of this breast-plate of righteousnes by wilfull transgressing Gods commandement hee inflicted on them deadly wounds pearcing them through to the verie heart and so like Ioab whilest he seemed louingly to imbrace them he did most treacherously stab them The consideration whereof should make vs repell most carefully all Sathans temptations whereby he inticeth vs to sinne but especially let vs neuer bee allured to put off the breast-plate of righteousnes and then though Sathan wound our soules with sinne yet his wounds will not be mortall so long as wee doe not fall into sinne with full consent of will but through infirmitie in the meane time loathing the sinne which wee commit and delighting our selues in the law of God in respect of the inner man for though we fall yet the Lord will raise vs vp by vnfained repentance so that though sinne dwell in vs yet shall it neuer raigne in vs. CHAP. XII Of the preparation of the Gospell of peace § Sect. 1 THe third part of our Christian armour is VVhat the Gospell of peace is that wee haue our feete shod with the preparation of the Gospel of peace where he alludeth to the custome of souldiers in former times who going into the field strongly armed their legges and feete with legge-harnesse wargreaues or buskins to preserue them from the iniurie of the weather the pearcing of briars thornes and such other things as might hurt them in their way as they marched and from the violence also of their enemies blowes when they were incountred for all which
Ephes 4.14 therefore without holinesse there is no assurance that we are elected seeing he hath sworne that all those whom he hath redeemed and saued out of the hands of their spiritual enemies hell death and the diuell Luk. 1.74 75. shall worship him in holinesse and righteousnesse all the daies of their life what hope of redemption and saluation can they conceiue who liue in impietie and vnrighteousnesse seeing by Gods oath they are excluded from both whilest they continue in this state CHAP. X. Of the signes and infallible notes of our election § Sect. 1 ANd thus haue I set down the meanes whereby we may be assured of our election The first signe an earnest desire after the meanes of our saluation now let vs consider of some speciall signes which are infallible notes of those that are elected The first signe is an earnest desire after the meanes of our saluation and a conscionable endeuour in vsing them after we enioy them For the end and the meanes are neuer separated in Gods decree and therefore those that carefully vse the meanes may be assured that they shall attaine vnto the end For example the hearing of Gods word is the chiefe meanes of our conuersion being made effectuall by the inward operation of Gods spirit and as thereby we are begotten vnto God so also it is that bread of life wherewith our soules are nourished and strengthened in all spirituall graces So that whomsoeuer God hath elected those he hath decreed to call ordinarily by these meanes and by the same also to furnish with his graces being called Whosoeuer therefore labour to purchase this precious pearle whosoeuer hunger after this heauenly Manna and are content to enioy it not only when it is good cheap but also when it is very chargeable whosoeuer enioying it do attentiuely and diligently heare it and receiue it with delight they vse the meanes of their saluation and therefore may bee assured that they are elected for the meanes the end go together And that this is a note of Gods child it appeareth Ioh. 10.3 4. where our Sauiour saith that his sheep heare his voyce Ioh. 10.3.4 And Matth. 13.45 he compareth the true member of the kingdome of grace to a Merchant Matth. 13.45 who rather then he would want the precious pearle of Gods word selleth all he hath to buy it Those therefore who make this precious account of Gods word and carefully diligently and attentiuely heare it when they enioy it may to their comfort assure themselues that they haue an vndoubted signe of their election And on the other side those who had rather bee without it than enioy it those who wil bestow no cost to obtaine it nor forgoe any pleasure or commoditie that they may heare it nor when they do heare it are affected with any delight but are glutted with loathing satietic hearing no part of the sermon with any pleasure but the conclusion onely they can haue no assurance of their election because they neglect the means of their saluation which are ioyned with the end in Gods eternall decree The like also may bee said of other meanes as the receiuing of the Sacraments meditating in Gods word the workes of holinesse and righteousnesse and the rest § Sect. 2 The second signe of those that are elected The second signe the spirit of supplication is the spirit of supplication when as they can powre foorth their soules in feruent and effectuall prayer vnto the Lord confessing their sinnes and imploring his grace and mercie for this is a notable fruit of Gods spirit working in vs which we cannot by any naturall meanes attaine vnto for of our selues wee know not what to pray as we ought Rom. 8.26 but the spirit helpeth our infirmities and maketh request for vs with sighes which cannot be expressed as it is Rom. 8.26 Prayer therefore is a most inseparable fruite and vndoubted signe of Gods spirit and Gods spirit certainly assureth vs of our election and adoption for it beareth witnesse with our spirits that we are the sonnes of God Vers 16. as it is vers 16. So Rom. 10.13 it is said Rom. 10.13 that whosoeuer call vpon the name of the Lord shall be saued But this prayer must proceede from faith for as it followeth How shall they call on him in whom they haue not beleeued and must be perfourmed in spirit and truth and not with deceitfull lips for it is to no purpose to draw neere vnto God with our mouthes Esa 29.13 if our hearts be farre from him Esa 29.13 § Sect. 3 The third signe of those who are elected and adopted to be the children of God The third signe is when we are weaned from the loue of the world and minde heauenly things is when as their hearts are somwhat weaned from the world and seated in heauen minding the things that are aboue and when their tongues being set a worke by the heart doe gladly entertaine godly and religious conferences for there as the treasure is there will the heart be also and with whatsoeuer the heart is affected the tongue is delighted Now that these holie meditations and religious discourses are signes of the child of God hereby it plainly appeareth in that they cannot possibly proceede from our corrupt nature to which they are irksome and tedious but from the spirit of God dwelling in vs and guiding and directing vs in our thoughts and words and whosoeuer are thus led with the spirit of God they are the sonnes of God as it is Rom. 8.14 Rom. 8.14 He that is right heire to a roiall kingdome and not yet possessed thereof is neuer wearie of thinking on it nor glutted with such discourses as tend to the extolling the riches and glorie which there attend him or shew the meanes whereby he may be assured to come into speedie and peaceable possession of his right and so those who are elected by God and adopted to bee the heires of his euerlasting kingdome of glorie are neuer satisfied in meditating and speaking of the riches and ioyes of this heauenly inheritance or of the meanes whereby they may bee assured vndoubtedly to obtaine it whereas those who haue no such interest nor hopes thinke and talke of these things with loathsome wearinesse as being matters not concerning them and therefore when such thoughts come into their mindes they vanish as suddenly as a flash of lightning and when they are present at any spirituall discourses the time seemeth long and they sit vpon thornes vntill they bee ended and they remaine dumbe as though they were tongue-tyed vnlesse they take occasion to interrupt such holie conferences and to diuert them to some worldly affaires § Sect. 4 The fourth signe of the childe of God who is elected to saluation The fourth signe is the sight of sinne and sorrow for it is when he seeth his sinnes and imperfections and truly repenteth of them that is bewaileth those
and that to them alone this speech was directed the Apostle plainely taketh away this cauill for setting downe the words of institution for the vse of the whole Church of Corinth hee willeth euery one indefinitly to examine himselfe and so to eate of this breade and drinke of this cuppe 1. Cor. 11.28 1. Corinth 11.28 And thus if wee studie and meditate in Gods word wee shall find most cleere manifest places for the confirmation of the truth and confutation of all sects errors and heresies But what if this meanes be taken away from vs of reading studying the scriptures either because they are onely to bee had in an vnknowne language as in the time of popery or because we cannot reade and haue no body to teach vs What if both reading and studying them we finde many doubts and difficulties and diuers places which seeme to fauour diuers and opposite opinions and religions how the must we quit our selues out of this laberinth of ambiguitie and doubtfulnesse seeing it is preiudiciall to appeale to the iudgement of either faction I answere that in these dayes the meanes of knowledge are not so scant but that they may inioy them that labour for them for either they may obtaine the vse of the Scriptures in their owne language where they dwel or else in some other place by remouing their habitation though they cānot reade yet it is no hard matter to learne to those who will vse paines and diligence or at least to get the helpe of others to supplie their want and defect in this behalfe But let it bee granted that we were abandoned of all these meanes or that vsing them there were some doubt remaining of which we cannot be resolued are we therefore destitute of helpe and forsaken of all meanes whereby wee might attaine vnto the knowledge of the truth No surely For if when allother meanes faile vs we haue our recourse vnto God by earnest effectual prayer instantly crauing his holy spirit to guide and direct vs we haue a mercifull promise that he will heare our request and graunt vnto vs his holy spirit as it is Luke 11.13 Luke 11.13 and that thereby he will illuminate the blinde eyes of our vnderstanding inlighten our minds with the knowledge of the truth and take away from vs all preiudice of opinion and forestalled iudgement so as we shal discerne truth from falsehood and Gods true religion from errors and lies sects and heresies Iohn 16.13 For this spirit of truth will leade vs into al truth as it is Ioh. 16.13 He searcheth al things 1. Cor. 2.10.12 euen the deepe things of God and to this end we receiue him that we may knowe the things which are giuen vnto vs of God as it is 1. Cor. 2.10.12 He is that precious eye-salue wherewith being annointed we see Reuel 3.18 who before were blinde Reuel 3.18 And if once wee haue receiued this annoynting we neede not that any man should teach vs 1. Ioh. 2.27 for this annoynting teacheth vs all things as it is 1. Ioh. 2.27 Though therefore we were abandoned of all other meanes yet let not Sathan perswade vs to neglect all religion because we cannot discerne the true religion from that which is false for if we earnestly and sincerely labour after the knowledge of the truth and with good Cornelius continually implore the assstance and direction of Gods spirit wee shall bee sure to obtaine our desire for the Lord hath promised it and hee will vndoubtedly be as good as his word CHAP. XXV Sathans temptations taken from our vnworthinesse and vnfitnesse to heare answered § Sect. 1 ANd so much concerning the temptations of Sathan That our sins and vnworthinesse should not hinder vs from hearing Gods word which he draweth from the Ministers to discredit the Gospel and to diswade men from the hearing thereof but if he cannot thus preuaile he will leaue the Ministers and come to the parties themselues suggesting into their minds that they are vnworthy in respect of the innumerable number of their sinnes to be hearers of the Gospell which is so pure and excellent and that their corruptions are so great their vnderstandings so blind their memories so slippery their wils so peruerse their heart and affections so wicked and prophane that it is to be feared in regard of this their vnfitnes to heare that the word of God which in it selfe is the sauour of life vnto life will become vnto them the sauour of death to their more deepe condemnation For the answering of which temptation wee are to know first that our sinnes and vnworthinesse should be so farre from hindring vs frō the hearing of Gods words that they should rather serue as forcible arguments to moue vs more attentiuely and diligently to heare it because it is the meanes ordayned of God to pull vs out of our sins to purge vs from our corruptions to worke in vs true sanctification and to make vs of the sonnes of wrath the children of God Moreouer though we want faith and all other sanctifying graces yet we are to heare the word of God for therefore the Lord hath ordained the ministery of the word not onely to increase grace where it is begun but also to beget and begin it where it is wanting so that we must not only heare because we are fit but also that we may be made fit who before were vnfit Neither are we to imagine that faith and other graces goe before hearing but follow after as fruits and effects thereof Rom. 10.14.17 as the Apostle plainely sheweth Rom. 10.14 But how shall they call on him in whom they haue not beleeued And how shall they beleeue in him of whom they haue not heard And how shall they heare without a Preacher And verse 17. Faith commeth by hearing and hearing by the word of God If then there be no faith without hearing nor no grace without faith it must needs follow that before we heare we are destitute of faith all sauing grace and that by hearing they are wrought in vs God preuenting vs with his grace and calling vs vnto himselfe not only when we had no deserts to merit his mercy but also not so much as any grace to desire it And hence it is that the Apostle saith 2. Tim. 1.9 That God hath called vs with an holy calling not according to our works 2. Tim. 1.9 but according to his own purpose and grace which was giuen vnto vs through Christ Iesus before the world was The truth hereof may appeare in all the examples of Gods saints who before their calling were so far from deseruing any grace at Gods hand that rather they deserued confusion vtter destruction For example what worthines was in Abraham before his conuersion who liued in grosse idolatry what worthines in Rahab the harlot in Manasses a cruell tirant a wicked sorcerer an horrible idolater what worthines in Marie Magdalene possessed by
stragling souldiers who depart from the armie and raunge abroad to forrage or get some bootie are easily vanquished by their enemies so those who depart and make an apostasie from Gods Church to gaine or retaine their pleasures and worldly preferments are easily ouerthrowne falling into Sathans ambushments And secondly euery one is to containe himselfe within the limits of his speciall vocation and to keepe his peculiar standing appointed him by God for as there is nothing more pernitious to an armie than disorder when as some intrude themselues into others place as when the common souldier will be an officer the Lieutenant Captaine and the Captaine Generall of the armie so nothing is more hurtfull to the Church militant than when disorderly one vsurpes another place and office as when the Ministers will be Magistrates and the Magistrates Ministers and when the common people vsurpe the office of them both Secondly when as he biddeth vs stand in our places he restraineth vs from two extreames the one that wee doe not wilfully thrust our selues into the combat of temptations before we be assaulted and so as it were runne out of our standings to seeke an enemie and secondly that when wee are assaulted we doe not flee away but stand to it valiantly and endure the violence of the assailants Lastly he exhorteth vs to watchfulnes and painfull diligence for we must not drowsily and securely lay vs downe and giue our selues to sleepe nor yet sit idlely as though wee had nothing to doe but wee are to stand vpon our guard and to watch continually that wee may alwaies be in readines to withstand the assaults of our enemies otherwise if wee sleepe in securitie they will suddenly set vpon vs and surprize vs at vnawares CHAP. X. Of the particular parts of the Christian armour and first of the girdle of veritie § Sect. 1 ANd thus the Apostle hauing taken away all retchlesse securitie and foole-hardines and also strengthened vs with true valour and Christian fortitude Of the girdle of veritie in the next place he describeth the armour of God which wee are to buckle vnto vs. Where first wee are generally to obserue that wee are not curiously and scrupulously to search out the reason why such and such vertues are likened to these or those peeces of armour as for example why he calleth truth a girdle righteousnes a breast-plate faith a shield c. for it was not the Apostles purpose so exactly to fit the similitudes as may appeare 1. Thess 5.8 where he indifferently ascribeth the name of breast-plate both to faith and charitie by which here hee vnderstandeth righteousnesse but onely briefly and generally to shew what vertues and graces of Gods spirit are most necessarie for a Christian wherewith hee may be enabled to resist his spirituall enemies continuing his former allegorie taken from warres But let vs come to the armour it selfe which is both defensiue and offensiue the first part is the girdle of veritie The word here vsed signifieth a broad studded belt vsed in warres in ancient times wherewith the ioynts of the breast-plate and that armour which defended the bellie loynes and thighes were couered And by this truth is resembled whereby some vnderstand the truth of religion and of the doctrine which we professe others vnderstand hereby truth and vprightnes of heart or the integritie of a good conscience whereby wee perfourme all duties of religion belonging to God and our neighbour in simplicitie without all hypocrisie and dissimulation But because both are notable and necessarie parts of our Christian armour I see no reason why wee may not take it in both senses VVhat we are to vnderstand by the girdle of veritie seeing the Apostle doth of purpose set downe vnder these metaphoricall words the chiefe vertues and graces wherewith wee are to arme our selues against our spirituall enemies First therfore here is required truth of our religion which we professe and secondly that we professe it truly that is with vpright simple hearts § Sect. 2 For the first That our religion must be grounded on Gods truth it is the foundation vpon which all other duties to God or man are to be built for if they be not grounded on Gods truth but deuised by mans braine they are but humane dotages which the Lord will not accept neither is it to any purpose that wee shew our selues earnest and forward in religion vnlesse it be true and consonant to Gods word For as the faster that those trauaile which are out of the way the further they are from their iourneys end so the more earnest and forward that wee are in trauailing the by-paths of error the further we are from Gods kingdome and therefore Sathan careth not greatly whether we be of no religion or of a false religion whether wee worship no God at all or a false God or at least the true God after a false manner whether wee perfourme no dueties vnto God or such as being not agreeable to Gods truth are abominable vnto him First then wee must containe all our actions within the compasse of Gods word and whatsoeuer wee professe and practise it must haue his ground and warrant from this truth if wee will be accounted true members of Gods militant Church 1. Tim 3.15 which is therefore called the pillar of truth 1. Tim. 3.15 because contemning all errours and doctrines of men it faithfully keepeth the truth of Gods word And as souldiers were girt about with that strong and broad studded belt wherewith their loynes were strengthened and so enabled to sustaine the fight without wearines so wee are to compasse our selues about with truth whereby wee may be strengthened when as we know that we fight in a iust quarrell neither shall wee easily be deceiued with Sathans temptations and false suggestions if we be girt about with the girdle of verity And hereby appeareth the necessitie of this peece of armour for seeing Sathan is a liar from the beginning it behooueth vs to be compassed about with truth that the bright beames thereof may discouer and disperse all the foggie mists of Sathans errors and lies § Sect. 3 But it is not sufficient that wee professe the truth That we must professe the truth in truth and simplicitie of heart vnlesse it be in truth that is in integritie and simplicitie of heart without all hypocrisie and dissimulation For how glorious soeuer our profession euen of the true religion be before men yet it is abominable in the eyes of God if it be not in truth and from an vpright heart but counterfeite and hypocriticall Whatsoeuer duties and good workes we perfourme though neuer so excellent in thēselues yet are they not acceptable in Gods sight if they be not ioyned with integritie and simplicitie For example prayer is a notable part of Gods worship but if we doe not call vpon God in truth but with fained and deceitfull lips that we may haue the praise of men
spirituall enemies but they notwithstanding conspiring with Sathan to worke the ouerthrow of Gods Church depriue them of the vse of the sword of the spirit the word of God and so betray them into the power of Sathan being able to make no resistance when their chiefe weapon is taken from them CHAP. XVI Of Prayer § Sect. 1 THe last and chiefe meanes wherby we may both defend our selues and offend our enemie Eph. 6.18 That prayer is the meanes of obtaining Gods assistance and the rest of the spirituall armour is feruent and effectual prayer which the Apostle exhorteth vs to vse Eph. 6.18 And pray alwaies with c. The necessitie and profit of which exercise is exceeding great in this spirituall combat because thereby we doe obtaine all our strength to fight and victorie also ouer our enemies For first wee cannot endure the least assault of Sathan by our owne strength vnlesse wee be armed with the power of Gods might as before I haue shewed And the Lords assistance whereby onely we can ouercome is obtained by earnest and effectuall prayer according to that Psal 50.15 Call vpon me in the day of trouble Psal 50.15 so will I deliuer thee and thou shalt glorifie me And our Sauiour prescribeth vs this meanes to free our selues from temptation or at least from being ouercome by them by crauing the Lords assistance saying Leade vs not into temptation Matth. 6.13 but deliuer vs from euill Matth. 6.13 So hee exhorteth his disciples vnto prayer least they should enter into temptation Luk. 22.40 Luk. 22.40 46. Secondly we cannot obtaine the spirituall armour before described by any meanes of our owne but those graces of Gods spirit are his gifts from whom euery good and perfect gift descendeth Iam. 1.17 Iam. 1.17 and therefore are to be begged at his hands by earnest and effectuall prayer we hauing his gracious promise Matth. 7.7 that if we aske we shall receiue Math. 7.7 And our Sauiour hath assured vs that whatsoeuer wee aske the father in his name Ioh. 16.23 he will giue it vs Ioh. 16.23 And to this his promise he addeth his commandement in the verse following saying Vers 24. Luk. 11.13 Aske and you shall receiue Yea if we doe but truly desire the holy Ghost the Father will giue him vnto vs Luk. 11.13 And hee commeth not alone but bringeth with him our spirituall armour euen all his graces fit for to arme vs in the spirituall combat against all the assaults of Sathan and his assistants § Sect. 2 But whereas these graces are in this life but weake and imperfect in vs The rest of the spirituall armour is not sufficient without prayer our truth being mixt with will-worship and hypocrisie the puritie of our conscience being stained with our corruption our knowledge of the Gospell but in part and shadowed with the vaile of ignorance our faith mixt with doubting and weakened with incredulitie our hope shaken from our anker-hold when the promises of God are delaied and whereas we also are vnskilfull to vse this spiritual armour for our best aduantage therefore it behooueth vs after wee haue armed our selues at all points not to trust altogether in our armour but to haue our recourse vnto our grand Captaine Christ Iesus acknowledging our owne weakenesse and desiring his aide and assistance that being armed with his power we may obtaine a glorious victorie ouer our spirituall enemies And as Moses ioyned with Iosuahs sword his owne effectual prayer which was of farre greater efficacie for when he held vp his hands in prayer Israel preuailed but when he fainted Amaleck had the vpper hand so wee being to fight against the spirituall Amalekites are not wholie to trust in our spirituall weapons but we are to implore continually the Lords assistance by heartie prayer assuring our selues that if we lift vp our hands and hearts vnto God we shal in the end obtaine a full victorie but if we faint the spirituall Amaleck will preuaile against vs. Whilest our mindes lie groueling on the earth it is an easie matter for these spirituall wickednesses to ouercome vs seeing they fight against vs from high places but if wee lift vp our hearts in prayer vnto God our mindes and soules shall be as it were transported into heauen which is a tower of strength into which our spirituall enemies cannot approch Whensoeuer therefore wee are assaulted by Sathan let vs lift vp our soules into heauen by effectuall prayer and so we shall be out of his reach § Sect. 3 Now that our prayers may bee effectuall there are diuers conditions and properties required in them by the Apostle in this place First that wee pray continually Luk. 18.1 1. Thess 5.17 The properties required in prayer which also our Sauiour Christ enioyneth vs Luk. 18.1 And Paul also 1. Thess 5.17 not that wee must neglect all other exercises and doe nothing but pray for there is a time to heare the word to do the workes of mercie and of our callings but his meaning is that we be alwaies readie to pray vpon all good occasions especially in the time of temptation this dutie is required according to that Psal 50.15 Psal 50.15 And therefore the Apostle saith not that wee must pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in euery particular time and season but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in euery fit time when iust occasion and opportunitie is offered Seeing therefore in the time of temptation we doe especially need the Lords helpe therfore that aboue al other is the opportune and conuenient time wherein we are to implore the Lords assistance Where by the way the stinted prayers of the popish rabble which they restraine to set houres is confuted for the Apostle willeth vs alwaies to be in readines when any fit occasion is offered The second thing required is that wee pray with all manner of prayers and supplication The former word here vsed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the earnest desiring of any good thing the other is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the deprecation of some euill so that whether wee want any thing that is good or would be deliuered from any thing which is euill wee must haue recourse vnto God by prayer that we may obtaine the one and auoide the other but more especially when we feele the want or weaknes of any part of the spirituall armour the graces of Gods spirit wee are to begge them at Gods hand that so wee may be enabled to stand in the encounter and when wee apprehend the extreame malice ioyned with the great power and cunning policie of our spirituall enemies wee are earnestly to pray that the Lord will not leade vs into temptation or if he doe yet that he will not suffer vs to fall therein and to be ouerthrowne And these our prayers must not onely be publike in the Church but also priuate in our chambers neither must wee be alwaies begging these
perseuerance in praier for it is not sufficient to pray earnestly and feruently for a spirt but we must continue therein expecting the Lords leisure And vnto this we are exhorted Rom. 12.12 continuing in prayer Rom. 12.12 So the Prophet Dauid perswadeth to expect and waite for the Lord Psal 27.14 and to bee strong in continuing constantlie in our course and then in the end God will comfort our hearts Psal 27.14 And the Apostle Paul willeth vs to pray incessantly 1. Thess 5.17 like importunate suiters who will haue no nay though they receiue many denials To this dutie our Sauiour encourageth vs by the parable of the vnrighteous Iudge who though hee neither cared for man nor feared God Luk. 18.1 yet was moued through importunitie to do the poore widow iustice and therefore our heauenly father will much more graunt the importunate suites of his elect VVhy the Lord delaieth to graunt the petitions of his children especially hauing bound himselfe thereunto by his most gracious promises True it is that the Lord doth many times deferre to graunt the prayers of his children as though he heard or regarded them not when as in truth he neuer delayeth any of their lawfull suites vnlesse it be to this end that hee may thereby either conuay vnto them greater benefits than they desire as when hee giueth spirituall graces in stead of earthly benefits or els that thereby he may moue them to pray more feruently and so exercise and increase their faith hope and patience or that he may shew these his graces to the praise of his glorie who hath bestowed them both to others and the parties themselues or that hee may moue vs more thankfully to receiue and highly to esteeme his benefits after by long suite wee haue obtained them which wee would not so greatly regard if he bestowed them at the first motion A notable example hereof we haue in the Canaanitish woman both for our comfort and imitation Matth. 15. Matth. 15. To whose prayers our Sauiour Christ gaue as it seemed no eare and when he did take notice of her suite he giueth her a double repulse first by telling her that he was sent onely to the lost sheepe of the house of Israel and when this would not moue her to surcease her suite he vseth a more bitter deniall telling her that it was not fit to take the childrens bread and to cast it to whelpes but when she was not hereby discouraged nor her faith extinguished but rather of a sparke increased to a great flame at the last she doth not onely receiue what she desired but also was sent away with great commendation But wherefore did not our Sauiour graunt her petition at the first hearing Surely not that he grudged her her suite or was loth to entertaine it but to the end that he might make her more earnestly implore his helpe and manifest to all the world her singular faith and lastly that she might be an example to vs for our imitation both to encourage vs in asking of God the supplie of our wants and also to perseuere in prayer though at the first God seemeth not to regard vs yea though wee receiue diuers repulses and many discouragements which if we perfourme wee shall haue a notable testimonie of a true faith when as we can patiently abide the Lords leisure though hee doe deferre his helpe Esa 28.16 for he that beleeueth will not make haste as it is Esa 28.16 and in the end wee shall be sure to obtaine our godly and honest desires if not as we would yet as it shal be most for our good and withall eternall blessednes For the Lord is the God of iudgement and blessed are all they that waite for him Esa 30.18 as it is Esa 30.18 When therefore we are assaulted by our spiritual enemies and readie to faint in the combat of temptations let vs call vpon the Lord for his assistance that wee may be freed from danger and deliuered from them and if the Lord doe seeme to deferre his helpe and suffer vs still to beare the brunt of the battaile after wee haue many times implored his assistance yet let vs not be discouraged but constantly perseuere in prayer assuring our selues that the Lord will either free vs from the temptation or els giue vs strength to endure and ouercome it for hee hath promised that he will not suffer vs to be tempted aboue our power but that he will giue a good issue to the temptation that wee may be able to beare it and he is faithfull and true of his word 1. Cor. 10.13 as it is 1. Cor. 10.13 It may be that the Lord wil not quite free vs from the skirmish of temptation though we haue often desired it of him either because he would further trie our Christian valour and exercise our faith or restraine vs from sinne especially spirituall pride to which wee are too too subiect as wee may see in the example of Paul who being buffeted by the messenger of Sathan besought the Lord thrice that he might depart from him but the Lord answered that his grace which he bestowed on him was sufficient and that his power was made manifest in the Apostles weaknes as appeareth 2. Cor. 12.8 9. 1. Cor. 12.8.9 Now the cause why the Lord would not altogether release him was that he might be humbled hereby the pricke of the flesh letting out the winde of vaine glorie which would haue puffed him vp by reason of the multitude of reuelations which hee had receiued Let vs not therefore send for the Lords assistance as it were by poste and prescribe the Lord a time with the Bethulians wherein if we be not relieued we will faint and cowardly yeeld for that which the Prophet speaketh from the Lord concerning the vision may fitly bee spoken of the Lords aide and helpe Though it tarie watch Hab. 2.3 for it shall surely come and not stay Habac. 2.3 § Sect. 6 The last thing required in our prayers is Prayer to be made for all the Saints that wee doe not onely pray for our selues but also for all the Saints For wee are fellow members of the same bodie wee are fellow souldiers which fight vnder the same Captaine Iesus Christ and consequently their victorie is our victorie and their foyles are our foyles As therefore souldiers do not only stand vpon their seuerall guards but ioyne their forces together whereby it commeth to passe that they who being scattered might easily be ouercome hauing vnited their forces are vnresistable so wee are not onely to stand vpon our owne defence but to ioyne in prayer with the whole Church militant and then shall not our spirituall enemies stand against vs for of the praier of one righteous man auaileth much Iam. 5.16 being feruent and effectuall of what efficacie and power are the prayers of all the righteous ioyned together No armour appointed for the backe
and therefore whosoeuer make no conscience of sinne haue no true faith and consequently the worke of our redemption wrought by Christ doth not appertaine vnto them § Sect. 2 Secondly That whom Christ redeemeth those he sanctifieth whomsoeuer Christ redeemeth with his bloud those hee sanctifieth with his spirit and in whomsoeuer his death is effectuall for the taking away of the guilt and punishment of sinne in them it is effectuall for the mortifying of their corruptions and the sinne it selfe for being the members of Christ Rom. 6.5.6 we are grafted with him into the similitude of his death and resurrection and our old man is crucified with him that the body of sinne might be destroyed that hencefoorth we should not serue sin as it is Rom. 6.5.6 And as our Sauiour Christ is our wisedom righteousnesse and redemption so hee is our sanctification also 1. Cor. 1.30 as it is 1. Cor. 1.30 So that whomsoeuer he redeemeth and iustifieth those also he sanctifieth as it may further appeare by many euident testimonies Tit. 2.14 he is said to haue giuen himselfe for vs that he might redeeme vs from all iniquitie Tit. 2.14 and purge vs to be a peculiar people vnto himselfe zealous of good workes Luk. 1.74.75 the Lord bindeth it with an oath Luk. 1.74.75 that whomsoeuer hee redeemeth out of the hands of their spirituall enemies they shall worship him in holinesse and righteousnesse all the daies of their life 1. Pet. 2.24 the Apostle saith 1. Pet. 2.24 that our Sauiour bare our sinnes in his bodie on the tree that we being deliuered from sinne should liue in righteousnesse Rom. 6.18 And Paul sheweth Rom. 6.18 that as soone as we are freed from the bondage of sinne we are made the sernants of righteousnesse So Heb. 9.14 it is said Heb. 9.14 that the bloud of Christ doth purge our consciences from dead workes that we may serue the liuing God neither are we onely iustified but also sanctified by the offring of the bodie of Christ once made Heb. 10.10.14 as it is chap. 10. ver 10.14 and as hee is appointed of God to be a prince and Sauiour to giue remission of sinnes so also to giue repentance as appeareth Act. 5.31 So the Apostle saith Act. 5.31 that Christ gaue himselfe for his Church not that it might continue still in pollution and the filthinesse of sinne Eph. 5.25.26 but that he might sanctifie it and cleanse it by the washing of water through the word Eph. 5.25.26 If therefore wee walke in the light as hee is in the light then his bloud purgeth vs from all our sinnes 1. Ioh. 1.7 1. Ioh. 1.7 If we are sprinkled in our hearts from an euill conscience then we may draw neere with a true heart in assurance of faith Heb. 10.22 Heb. 10.22 But if wee continue in our sinnes without repentance and commit them with delight and greedinesse then let vs brag as much as we will that wee are redeemed by Christ yet wee are still in the bondage of the diuell 1. Ioh. 3.8 for Christ appeared not onely to free vs out of his captiuitie but also that he might loose the workes of the diuell as appeareth 1. Ioh. 3.8 He hath redeemed vs out of the thraldome of Sathan that wee might become his owne seruants whom he wil rule and gouerne by his word and spirit and therfore if we haue not this spirit to leade vs Rom. 8.9 we are none of his as it is Rom. 8.9 if we wil not submit our selues to the scepter of his word we are none of his subiects but continue still the seruants of sinne and Sathan Seeing then it is manifest by Gods word that whosoeuer are redeemed are also sanctified and whomsoeuer Christ hath washed with his bloud from the guilt and punishment of sinne he doth also purge and cleanse them by vertue of the same bloud from the sinnes and corruptions themselues and seeing he hath redeemed vs out of the hands of our spirituall enemies to the end we should become his seruants worshipping him in holinesse and righteousnesse all the daies of our life let vs neuer bee perswaded by Sathans temptations foolishly to imagine that wee may the more securely liue in our sinnes because Christ Iesus hath paid a sufficient price of our redemption for first what horrible ingratitude is this vnto God to take occasion by this inestimable benefit the more to offend him what a blasphemous imagination is this against Iesus Christ to thinke that he came into the world to be a bolster whereupon we may more securely sleepe in sinne and that he shed his precious bloud to purchase libertie for vs that we may liue in all wickednes that hee reconciled vs vnto his father by his death that wee might the more freely offend him that hee hath redeemed vs out of the bondage of Sathan that wee may more diligently serue him that hee hath with his bloud washed vs from the filth of sin that we may more securely wallow in this stinking puddle againe for what were this but to make Christ another Sisiphus who assoone as he hath ended his labor is new to begin again what is it but euery day to crucifie the Lord of life afresh and to tread his precious bloud vnder our feet as an vnholy thing what is it but to contemne and basely to esteeme of the inestimable price of our redemption if wee will not sticke to sell againe our soules vnto sin for euery beastly pleasure and base commoditie which Christ hath purchased at so high a rate Secondly as hereby we shall shew horrible ingratitude against God our Sauiour Christ so also shall we be most iniurious to our own soules seeing we can neuer attaine vnto any true assurance of our redemption till we finde our selues freed in some measure from the power of sin sanctified by Gods spirit for the Lord who is truth it self hath said it if this be not enough he hath solemnly sworne it that all those whō he hath redeemed out of the hands of their spirituall enemies shall worship and serue him in holines and righteousnes all the daies of their life and therefore as well may God speake nay sweare an vntruth as those may be redeemed who liue in their sinnes destitute of all holines towards God and righteousnes towards their neighbour § Sect. 3 Thirdly A twofold end of our redemption Gods glory and our happinesse we are to consider that the Lord hath redeemed vs to a twofold end the first and principall is his owne glorie the second which is subordinate vnto the other is our saluation and euerlasting happines both which concurre in all those to whom the redemption of Christ is made effectuall Now God is not glorified by redeeming such as continue in their rebellion towards him and will not by any meanes leaue the seruice of sin and Sathan but rather in shewing his iustice
holy spirit like a glorious light hauing dispelled the darke foggie mists of ignorance and illuminated the eyes of their vnderstandings with the knowledge of Gods law they better discerne their sinnes and miserable estate then in former times And this the Apostle Paul sheweth vnto vs in his own example Rom. 7.9 Rom. 7.9.10 For saith he I was once aliue without the law but when the commaundement came sin reuiued 10. but I died and the same commaundement which was ordeyned vnto life was found to be vnto mee vnto death and ver 13. was that then which was good made death vnto mee God forbid but sinne that it might appeare sinne wrought death in mee by that which is good that sinne might bee out of measure sinfull by the commaundement So that the preaching of the law doth not make vs more sinfull but reuealeth those sinnes vnto vs which before we discerned not As therefore the sunne shining vpon some filthie place doth not make it so filthie but onely doth make it manifest which was not seene in the darke and as the wholesome physicke is not the cause of those corruptions which it purgeth out but by expelling them out of the bodie sheweth them vnto vs so the heauenly light and soueraigne physicke of Gods worde doth not worke in vs our filthie corruptions and hurtfull humors of sinne but it reuealeth them vnto vs whereas before times by reason of our ignorance and blindnesse they were secret and hidden § Sect. 6 When therefore out of the former premisses this conclusion is inferred either by Sathan who continually like a malicious enemie seeketh our destruction That we are not to neglect hearing the word because of the former imperfections or by our owne corrupt flesh which is impatient of any rough handlinge and therefore would rather haue vs sicke still then indure any paine in beeing cured that it were better for vs to surcease the hearing of gods word as seruing to no other end but to encrease our condemnation let vs in any case resist such motions as beeing most daungerous tentations which being entertained will bring vs to vtter ruine and endlesse destruction for if wee depriue our selues of this heauenly light the diuell will easily lead vs hudwincke vnto all fin wickednesse if we long abstaine from this comfortable food of our soules they will be hungarstarued and all the graces of Gods spirit will waxe faint and die in vs if wee disarme our selues of this sword of the spirite Sathan without any resistance will ouercome vs and take vs captiues forcing vs as his miserable slaues to commit all those workes of darknesse in which hee will imploy vs. And therefore as wee tender the saluation of our owne soules let vs not be discouraged from hearing the word of God by any suggestions whatsoeuer no not though we seeme vnto our selues euery time wee come into the Church to goe a step towards hell for whilest we vse Gods ordinance which is appointed as the meanes for our conuersion and saluation there is some good hope but when we vtterly neglect it our state is most desperate CHAP. XL. Consolations for such as bewayle their hardnesse of hart and wants in prayer § Sect. 1 OThers complaine that they are so ouerwhelmed with their hardnesse of hart Consolations for such as cōplaine that they cannot pray at all and drowsie dulnesse of spirit that eyther they cannot pray at all or if they doe it is barrainely without all forme or fashion or if they haue the eloquence of the tongue good set formes of praier yet they perfourme it coldly and drowsilie without all earnestnesse and feruencie of spirit hauing their minds caried away with wandring thoughts so that their praiers are but meere liplabour therefore it were better not to pray at all because they cannot performe this dutie in any good maner or measure as God requireth And this is a tentation wherewith euen the dearest children of God are much vexed and troubled and therefore it shall not be amisse to answere the seuerall branches of this complaint First therfore where as they complaine that they cannot pray at all this is to bee vnderstood either generally of all times or specially at sometimes If they say they can neuer pray it is very likely that either they forget or much deceiue themselues for few or none who are altogether destitute of the spirit of supplication haue any vnderstanding to discerne their want or any grace to bewaile it but content themselues with their lip-labour as though they had perfourmed acceptable seruice vnto God And it is a worke of one and the same spirit to make vs see our infirmities with hatred and dislike of them and to moue vs earnestly to desire of God that we may be freed from them which earnest desire is harty praier But if they further affirme that they are most sure they doe neuer pray vnto God I answere that though this in it selfe be a most daungerous case for it is a signe of a worker of iniquitie not to call vpon God as the Psalmist speaketh Psal 53.4 Psal 53.4 yet they haue no cause to despaire for the same spirit which hath reuealed vnto them this their sinne and infirmitie and hath wrought in them a dislike thereof will also remoue it and supply their want in Gods good time if they will labour for this good gift and not quench the good motions of the spirit when God offreth them vnto them The gift of praier not in our owne power But if they cannot denie that sometimes they haue had the grace giuen them of God to call earnestly vppon his name howsoeuer in this present time they are altogether disfurnished thereof then let them know that their case in this respect is common withall the deare children of God for harty prayer is not in our owne power neither doth it attend vpon our owne will but it is the gift of God which at sometimes in plentifull measure he bestoweth vpon his children and at other times he pulleth backe his liberall hand to the end that by the want thereof we may learne to ascribe the glorie and praise of our harty prayers vnto God who worketh in vs the will and the deed and is in truth the onely true authour of them which praise otherwise in pride of hart we would arrogate vnto our selues as being a naturall facultie and in our owne power and also to the end we may more highly esteeme it and with more ioy and diligence vse it when we haue it bestowed on vs least through our negligence and slouthfulnesse we mooue the Lord to take it from vs. Seeing therefore this hartie calling vpon Gods name is a gift of God a worke of his holy spirit in vs which at sometimes heretofore we haue discerned in our selues let vs not altogether be discouraged though at sometimes we want it Rom. 11.29 for the giftes of God are without repentance and though