THE WAY TO THE CELESTIAL PARADISE. Declaring how a Sinner may be saved, and come to life everlasting. Contained in three books. The First showeth that a Sinner may be saved, & come to life everlasting. By Faith apprehending Christ for his justification, & applying to himself the promises of the Gospel made in jesus Christ. The Second showeth that a Sinner may be saved, & come to life everlasting. By Repentance, having his sins washed away in the blood of the Lamb jesus Christ. The Third showeth that a Sinner may be saved, & come to life everlasting. By Prayer, calling upon God in the name of jesus Christ. By ROBERT WHITTELL, Minister of the GOSPEL. IEREM. 6. 16. Thus saith the LORD, stand in the ways and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest to your souls. LONDON, Printed by Edw. Griffin, for Ralph Rounthwaite, and are to be sold at his shop in Paul's Churchyard at the sign of the golden Lyon. 1620. TO THE RIGHT HONOURABLE, FRANCIS LORD VERULAM, Lord Chancellor of ENGLAND, one of his Majesty's most honourable Privy Council; Grace, mercy, and peace be multiplied. RIGHT HONOURABLE: GREAT is the excellency of the creatures of God: for God taking a view of the works of his hands, a Gen. 1. 31. saw every thing that he made; and behold, it was very good. And amongst all the visible creatures, greater is the excellent dignity of Man; made with an erect body, a countenance full of majesty, and with eyes looking upward towards Heaven, the place of his future habitation; whereas all other creatures look downward. And in Man, fare more excellent is his better part, the Soul, b G●n. 1. 27. created in the image of God; expounded by S. Paul, to be c ●ph. 4▪ ●4. righteousness and true holiness. God hath not made us, as S. Augustine saith, d Aug. Solil▪ q. ●●p. 7. of that sort of creatures, which have only a being, or which have a being and increasing; nor of that sort of creatures, which have not only a being and increasing, but sense; but God hath made Man having not only a being, and increasing, and sense, but hath made him little inferior to the Angels: because he hath given him reason and understanding to know God. And this divine, and incorporeal substance, the Soul, is created, and infused into the body, not only to give life, and sense, and motion to the body, and to set it on work to perform the actions of this life; but especially, that the body may be the soul's instrument of doing good: that while we live on earth, the whole man may glorify God, both in body and soul; as S. Paul exhorteth, e 1 Cor. 6. 20. Glorify God in your body, and in your spirit, which are Gods. And these two, the soul and body live together; but they die not together: for when the body decayeth, and dieth, the soul liveth: yea, liveth, to live with the body that sleepeth in the dust of the earth; when as at the f 1 Thess. 4 16. voice of the Archangel, and with the trump of God, it shall g Dan. 12. 2. awake, and rise; and then the same soul and body being united and joined together again, shall h 2 Cor. 5. 10. appear before the judgement seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. And seriously considering, that this is the certain state of Man; to live here on earth, for an i job. 14. 14. appointed time, then to die, and after that, to come to judgement, as the Apostle saith, k Heb. 9 27. It is appointed unto men once to die, but after this the judgement: as also weighing well the overspreading iniquity of these last evil days; whereby not only l 2 Pet. 2. 7. 1. the soul of many a righteous Lot is vexed, in seeing and hearing from day to day, the filthy conversation and unlawful deeds of the wicked; but God is greatly dishonoured, his Saboth profaned, and his worship neglected: and for neglecting the offered means of salvation, many perish, lose their souls, and deprive themselves of the Kingdom of God; I cannot sufficiently bewail the careless security, and the exceeding great neglect, that is in many, about the saving of their poor souls. For, that men, endued with reason & understanding; being wise, and careful enough for the things of this world; should be so void of understanding, as not to provide for, and preserve the better part, the Soul; not to prepare an habitation and resting place for the soul in the Celestial Paradise; but carelessly to pass over their days, and suffer their poor souls to perish everlastingly: O careless security! For this cause, Right Honourable, I have for many years, bended my studies, and framed myself, to m 1 Cor. 1. 23. preach Christ crucified, n Heb. 6. 1. laying the foundation of repentance from dead works, and of faith towards God. That ●o men hearing of Christ, might believe in him; and believing in him, might repent of their sins, redress their ways, and amend their lives; and in all virtue, grace and goodness, be followers of Christ: and having both faith and repentance, might be more easily stirred up to devout prayer, and calling upon the name of the Lord, that they might be saved. And being moved, and now at the length resolved, to bring forth some of my more private labours, to more public view; I have like a young Merchant, adventured this my Ship upon the dangerous seas of men's different opinions, and various conceits: and therefore it is in danger (specially in this my first voyage) to be tossed with some stormy winds of evil censure, and sinister interpretation. But my comfort is this; my Ship is sound, and my commodities not corrupt: And to the end, that these my labours may find better entertainment into whose hands soever they shall come; I have heretofore determined, and do now presume to dedicate them to your Honour: humbly craving your Honour's favourable acceptance of the same. I dare not say to your Honour of this my book, as the jews said unto Christ of the Centurion, o Lu●e 7. 4. Dignus est, it is worthy that your Honour should accept it: but I rather say in the Centurions own words, p Matth 8. 8. Non sum dignus, I am not worthy to be graced by your Hon. Greatness; for I am conscious of mine own unworthiness. Neither is my book worthy, either for sublimity of stile, or eloquent phrase, or profundity of learning, to crave so honourable patronage. The matter is it which I commend unto your Honour: The way to the Celestial Paradise. A way, which the wise men of the world refuse to walk in, counting it foolishness: which ignorant men dream not of, because their eyes are blinded: which the natural man knoweth not, because it is spiritually discerned: which worldly men think not of, because they are earthly minded: which profane people despise, being irreligious: which wicked and men regard not, because their hearts are hardened: which hypocrites know, but will not walk in the same, except it be in the sight of men, to have the praise of men: and wherein good men walk, but with many failings, wanderings, and doings astray. And to the end, that the wise men of the world may be more wise to salvation; that ignorant souls may be enlightened with the knowledge of the truth; that the natural man may be borne again, may awake from the dead sleep of his sins, and live the life of grace; that worldly minded men may be less earthly, and more heavenly minded; that profane people may be more religious; that wicked and men may come to repentance; that hypocrites may be more zealous and sincere; and that the godly may be more confirmed in the good way, and more encouraged to hold on the good course which they have begun, that continuing to the end, they may be saved; I have penned this Treatise; Declaring how a sinner may be saved, and come to life everlasting. Which, if it may find favour in your Honour's eyes, it will be more welcome to the world, I shall be more encouraged in the work of the Lord; and be for e●er bound, to q Eph●s. 3. 14. bow my knees unto the father of our Lord jesus Christ, in your Honour's behalf; that as the Lord of his mercy and goodness, hath given you great honour on earth, so he would graciously preserve, and increase your honour here, and crown you with glory, honour, and immortality in the Celestial Paradise. Your Honours in all duty to be commanded. ROBERT WHITTELL. TO THE CHRISTIAN READER, Grace and peace from GOD our Father, and from the Lord JESUS CHRIST. COurteous Reader, this Book, in my first thoughts, was intended to be but a Manual: but my meditations enlarging themselves, it is grown to this bigness. And now being come into thy hands, I crave of thy courtesy, two things▪ to read it, and to practise it. First, to read it: and in reading it; first, to read it wholly, and throughout: not here a leaf, and there a leaf: to read by snatches and pieces, is unprofitable. Secondly, to read it deliberately: both for the better understanding of it, as also for the avoiding of rash censure: things hastily read, and not well understood, easily beget unjust censure. Thirdly, in reading it, despise not my plain and humile stile: for I put not myself forth to this open view, to humour thee with pleasing words, nor to tickle thine ear with affected eloquence; but to save thy soul; and to bring thee to the Celestial Paradise: which cannot be performed, with a 1 Cor. 2. 1, 4. excellency of speech, nor with enticing words of man's wisdom, but in the demonstration of the Spirit, and of power. And lastly, reject it not, because others have formerly written of the same subjects: for I have not drawn much water out of any of their fountains: neither have I trodden fare in any of their steps, for Matter: if I have sometimes lighted my dark candle at the clear light of the grave Fathers, or any of their Sons of later times; that's none other thing, than the Fathers themselves, and after them, all learned men, which have written, almost of any subject, have formerly used. And for my Method and manner of handling these Treatises, of Faith, Repentance, and Prayer, I have, I confess, consulted with many Authors; but directly followed none: my Method is mine own: for which, I acknowledge myself bound, first to God; next, to my b D. Downame B. of Derry. Tutor, then to Art. How many learned men have been exercised in Controversies, and have manifested the diversities of gifts upon the same subjects? How many Commentaries, Expositions and postils are now extant, the later still sucking moisture and fatness from those which have gone before? whether men exercise themselves in Controversies, Commentaries, or Treatises; that saying of the Apostle is verified in all: c 1 Cor. 12. 4. There are diversities of gifts, but the same Spirit. Having read it; in the second place, I desire, whosoever thou art that readest, to practise it: The reading of good books, and not practising what thou readest, as it may augment thy knowledge, so will it add to thy punishment. Good Reader, I show unto thee here, The way to the Celestial Paradise: walk in the same; that at thy last end, thou mayest enter into that Heavenly Paradise. here is the path of life, which will bring thee into the presence of God, where there is d Psal. 16. 11. fullness of joy, and at whose right hand there are pleasures for evermore. I declare unto thee how thou mayest be saved, and come to life everlasting: O then, I beseech thee by the mercies of God, whiles thou hast time, use means to save thy soul; and suffer not thy soul to perish, for which Christ died. If thou hast read this Book, and findest thyself no whit bettered, neither for information, nor reformation, nor consolation; then thou hast read in vain, and understood in vain, and I have bestowed on thee labour in vain: But if thou hast so read it, and understood it, as that thereby thy understanding is enlightened, thy judgement informed, thy life amended, thy faith established, thy zeal inflamed, thy conscience pacified, and thy soul comforted; then, not unto me, but unto the LORD ascribe the glory: and this I pray thee do; Praise thou the LORD, and pray for me. Thine in Christ jesus. R. W. THE ANALYSIS OF THE FIRST BOOK, Of the way to the Celestial Paradise: Concerning Faith in jesus Christ. THE first book consisteth of 2 parts, 1. The preface: wherein 4 things. 1. The way to the Celestial Paradise, in general. chap. 1. pag. 1. 2. The Division of the whole Treatise. pag. 4. 3. The order of the Treatise. chap. 2. ibid. 4. The partition of the first book. cha. 3. pag. 6. 2. The subject Matter: wherein ten things are to be considered, 1. The divers significations of Faith: and what is meant by Faith in this Treatise. chap. 4. p. 7. 2. The divers sorts and kinds of Faith: and which is the true Faith. ch. 5. Faith 1. In regard of the circumstance of time is twofold. 1. The faith of the Fathers before Christ. p. 9 2. Of us who live after Christ's coming in the flesh. ibid. 2. In regard of the effect thereof, is twofold. 1. Fruitful in good▪ works. ibid. 2. Unfruitful. ibid. 3. In regard of the quantity thereof, is twofold: 1. A little, and weak faith. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 10. 2. A great, and strong faith. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ibid. 4. In regard of the subject persons, in whom it is, is fourfold. 1. Historical. pag. 11. 2. Temporary. ibid. 3. Miraculous. pag. 12. 4. justifying. pag. 13. 3. That there is but one true saving faith. cha. 6. wherein three things: 1. What true saving faith is. p. 14. 2. Titles given thereunto, 4. 1. Precious faith. ibid. 2. Saving faith. ibid. ●. justifying faith. ibid. 4. Faith of Gods Elect. ibid. 3. Properties belonging unto it, 3 1. Knowledge of the Word of God. p. 15. 2. Assent unto the Word of God. ibid. 3. Persuasion of the Mercy of God. ibid. Use. 1. Against implicit faith. p. 16. Use. 2. To labour for a particular faith. p. 17. Use. 3. Consolation to them which have the true faith. p. 19 4. Wherein true Faith consisteth. Chap. 7. True Faith consisteth in two things. 1. In the right knowledge of the true God. pag. 20. twofold. 1. The general knowledge of God. twofold. 1. To know that there is a God: which is discerned by 1. The light of nature. pag. 21. 2. The works of the creation. ibid. Use. Against Atheists, which deny God: three ways. 1. In heart. pag. 22. 2. In words. pag. 24. 3. By their deeds. p. 25. 2. To know that there is One, only true God. Cham 8. Acknowledging 1. The unity of the God▪ head. p. 26. 2. The Trinity of persons. ib. Use. Against Idolatry. twofold. 1. Outward: twofold. 1. Open, & plain. p. 28. 2. Close, & covered. p. 29 2. In●ard, or spiritual. p. 31. 2. The particular knowledge of God. And what it is. chap. 9 wherein four things are to be considered. 1. How necessary it is: For, 1. God requireth it. p. 34. 2. God complaineth of the want thereof. ibid. 3. It's better than sacrifice. p. 35. 4. Without it we cannot be saved. ibid. 2. How profitable it is: For, 1. It maketh peace amongst men of contrary dispositions. ibid. 2. Eternal life cometh thereby, p. 36. 3. How dangerous the want thereof is: For it causeth 1. Mourning and desolation. ibid. 2. A reprobate mind. ib. 3. Punishment. p. 37. 4. Means whereby we may come to the right knowledge of the true God. Two fold: By 1. The Scriptures: & that by 1. Reading the Scriptures. p. 38. 2. Hearing the Word. ibid. 3. Meditating upon the Word. ibid. 4. Praying for a blessing upon the means. ibid. 2. The Spirit of God. ibid. Use. To reprove, 1. Those who content themselves with a general knowledge of God. p. 39 2. The Romists, who will not suffer the people to read the Scriptures in a language which they understand. ibid. 3. Those who wilfully live in ignorance. p. 41. 2. In the knowledge of the mystery of the Incarnation of Christ. chap. 10. And in the knowledge of Christ consider 2 things. 1. The sorts and kinds of it: twofold, 1. Externall and visible. p. 43. 2. Internal & spiritual, twofold: 1. General. ibid. 2. Particular. p. 44. 2. The Necessity thereof: threefold, 1. He that wanteth the knowledge of Christ is ignorant. ibid. 2. In regard of the knowledge of Christ, all things else are but base. pag. 45. 4. Without it we cannot be saved. ibid. Use. Against those that deny Christ: by 1. Infidelity: as Infidels, Pagans, Turks, jews. p. 46. 2. Heresy denying 1. The Natures of Christ: his 1. Godhead. p. 47. 2. Manhood ibid. 2. His offices: of 1. King. p. 48. 2. Priest. p. 49. 3. Prophet. p. 50. 3. Apostasy, or falling away, 2-fold. 1 Particular, 1. Into sin. ibid. 2-fold. A falling 2. From the profession of Christ: through 1. Infirmity. p. 51. 2. Security. ib. 2. Universal: twofold. A falling away. 1. From a man's former righteousness & holiness, to profaneness and wickedness. p. 52. 2. By sinning against the Holy Ghost. Where, four things. 1. What it is to sin against the Holy Ghost. p. 52. 2. Why so called. ibid. 3. The nature and quality of it, showed in six things. p. 54. 4. The punishment thereof: threefold. 1. Final impenitency. ibid. 2. Never forgiven. ibid. 3. A fearful end. p. 55. 5. Who are partakers of the true Faith. chap. 11. Shown 2 ways, manifesting, 1. Who have not true Faith: and that two ways. 1. In general: Reprobates. p. 57 2. In particular, 1. The Enemies of the Gospel. ibid. 2. Profane people. ibid. 3. Hypocrites. ibid. 2. Who have the true Faith: and that two ways. 1. In general: the Elect. p. 58. 2. In particular. 1. They that are effectually called. ibid. 2. The Regenerate. p. 59 3. They that call upon God. ibid. 4. They that show their faith by their works. ibid. Use. 1. Not to marvel that unregenerate men are so wicked: for they have not faith. p. 58. Use. 2. Consolation to them that have true Faith, for they are of Gods Elect. pag. 60. 6. The necessity of having the true faith, ch. 12. For, 1. Faith is the life of the soul. p. 60. 2. Without faith nothing can please God. pag. 61. 3. Without faith we cannot be saved. pag. 62. Use. To get faith into our hearts. ibid. 7. The benefits of true faith. cha. 13. and they are seven. 1. justification. p. 64. 2. Adoption. p. 66. 3. Purifying the heart. ibid. 4. A happy life. p. 67. 5. Victory over the world. p. 68 6. Victory over the Devil. ibid. 7. Salvation. ibid. Use. To use all possible means to obtain the true saving faith. p. 69. 8. How true saving faith may be obtained. chap. 14. By two means. 1. The efficient cause of faith: the Spirit of God. p. 70. Use. Against man's freewill in spiritual good things. p. 71. 2. The instrumental cause of faith: The Word of God. pag. 72. twofold. 1. The Law. p. 72. 2. The Gospel. p. 73. Use. Against those who boast of their faith, and yet lightly regard the Word of God, the ordinary means of obtaining faith. pag. 74. 9 Means whereby true faith is increased and preserved. Chap. 15. & they are three. 1. The Word of God: & that by 1. Reading the Scriptures. p. 75. 2. Hearing the Word of God. p. 76. 3. Meditating upon the Word. p. 77. 4. Conference about the Word. ibid. 2. The use of the Sacraments: which 1. Nourish the soul. ibid. 2. Confirm the promises of the Gospel. p. 78. 3. Prayer. pag. 79. Use. Diligently and conscionably to use these means, whereby faith is increased and preserved. p. 79. Quest. Whether may true saith be so preserved, that it may continue for ever, and not utterly fail? Chap. 16. 1. The decree of God's election is sure. pag. 82. 2. They are built upon a rock. ibid. 3. They are engrafted into Christ. ibid. 4. They have God's promise, not to fall away for ever. ibid. 5. Christ hath prayed for the Elect, that they may persevere to the end. p. 83. 6. They are within the golden chain of Salvation. ibid. Answ. They that have the true faith, their faith cannot altogether fail, nor they utterly fall away. For, Use. 1. To make our calling and election sure. pag. 87. Use. 2. Consolation to the children of God, because their faith shall not utterly fail. pag. 88 10. Signs of true faith chap. 17. twofold. 1. Inward. 5. 1. The witness of the Spirit. p. 89. 2. A feeling of grace. p. 90. 3. A Desire to obey God's commandments. ibid. 4. Devout prayer. ibid. 5. Conflict between the flesh and the Spirit twofold. 1. A striving against sin. p. 92. 2. A striving against doubtings. pag. 93. Use. Examine ourselves by these inward signs, whether we have the true faith. p. 94. 2. Outward. ch. 18. & they are 4. 1. Patience. p. 96. twofold. 1. In suffering afflictions. pag. 97. & therein two things. 1. How our sufferings may please God. Three things required thereunto. ibid. 1. To suffer for the name of Christ. p. 97. 2. To suffer for welldoing. p. 98. 3. To suffer patiently. ib. 2. Motives to persuade to patience: and they are three, 1. The Scripture: by 1. Testimonies. p. 99 2. Examples. ibid. 2. The Necessity thereof. p. 100 for Afflictions are 1. Trials of our faith and patience. p. 101. 2. Means to cleanse our hearts from sin. ibid. 3. Without Afflictions we cannot come to Heaven. p. 102. 4. Without Afflictions we are no sons of God. p. 103. 3. The Benefit thereof. for Afflictions are 1. A means to humble us. p. 104. 2. A means to stir up the graces of God in us. ibid. 3. A means to bring us nearer unto God. ibid. 4. A Sign of God's love. p. 105. Use. 1. Patiently to endure afflictions. ibid. Use. 2. Against Impatience, threefold. 1. Murmuring against God. pag. 106. 2. Limiting God. p. 107. 3. Fainting under the Cross. ibid. 2. In suffering wrongs and injuries from men. chap. 19 And therein two things. 1. The sorts and kinds of wrong. pag. 108. threefold. To a man's 1. Body. 2. Goods. 3. Good name. and that 1. Secretly. p. 108. 2. Openly two ways. By 1. Word. p. 109. 2. Deed. ibid. 2. To suffer wrong patiently. p. 110. where, Motines thereunto. 1. Testimonies of Scripture. p. 110. 2. Examples of suffering wrong. 1. In body. p. 111. 2. In goods. ibid. 3. In good name. ibid. 4. In body, goods, and good name. p. 112. Quest. Whether is a Christian bound so to suffer and forbear all wrongs, as that in some cases he may not seek to right himself by lawful means? p. 113. Answ. Patience in suffering wrongs, is to be showed, two ways. 1. In forbearing four things. 1. Rash anger, hatred, malice, etc. pa. 114. 2. Reproachful speeches. ib. 3. Private renenge. ibid. 4. Suing at law about lesser wrongs. pa. 115. and here Rules are to be observed. 1. Not to go to law in the first place. P. 115. 2. Not to hate the person of our enemy. pa. 116. 3. Not to use the rigour and extremity of law. ibid. 2. In forgiving wherein two things. 1. To forgive the party that hath done the wrong. pag. 116. 2. Concerning the wrong done: and therein three things. 1. To pass by small offences. pag. 117. 2. In greater wrongs, to clear our own innocence; and then to put up the wrong. ibid. 3. In greatest wrongs, a man may use the benefit of Law, so it be in a lawful manner. p. 118. Use. 1. Against private revenge. Where, Reasons to dissuade from Revenge. 3. 1. Revenge more enrageth the adversary. p. 118. 2. He that revengeth his own cause, usurpeth God's office. p. 119. 3. Rather be avenged on thy sins. ibid. 2. Against those that go to Law for small offences, and the least injuries. ibid. 3. Against those that will not forgive their enemies. Where, Reasons to move us to forgive, and that freely. For, 1. God commandeth it. p. 121. 2. Christ forgave his enemies. ibid. 3. Except we forgive, we cannot be forgiven. ibid. 2. Reformation of life. Chap. 20. p. 122. Use. 1. To give testimony of our faith, by a godly life. For thereby we 1. Glorify God. p. 124. 2. Adorn the Gospel of Christ. ibid. 3. Stop the mouths of those which speak evil of the way of the Lord. ibid. Use. 2. Against those that say they have faith, and are not reform in life. pag. 125. 3. Works of mercy. chap. 21. Where, of the extent ●f charity to all duties of mercy, both corporal and spiritual. p. 129. Use. 1. To give testimony of our faith, by our works of mercy, and deeds. of charity. p. 131. Use. 2. To reprove, 1. Coldness of charity. p. 132. Discerned by four things. 1. Deferring the poor. p. 132. 2. Giving alms with an unwilling mind ibid. 3. Stopping the ear at the cry of the poor. ibid. 4. Chiding away the poor. p. 133. 2. Want of Hospitality. p. 134. Where, the cause of the decay of Hospitality is enquired: & found to be 1. In general: Sinne. p. 135. 2. In particular, 1. Contentions, suing at law. ibid. 2. Excess in eating and drinking. ibid. 3. Whoredom. p. 136. 4. Pride in apparel. ibid. 5. Oppression. ibid. 6. Sacrilege. ibid. 4. Confession of Christ before men. Chap. 22. twofold. 2. In time of peace, twofold. 1. Not to be ashamed of the profession of the Gospel. p. 138. For, 1. God requireth it. ibid. 2. God promiseth a reward unto it. p. 139. 2. To be constant in our profession. ibid. Use. To reprove, 1. Those that are fearful to profess the Gospel, by reason of disgraceful speeches unjustly cast upon them that profess the Gospel. ibid. 2. Those that are still doubtful, and not settled in judgement, for the truth of religion. p. 141. 3. Lukewarm professors. ibid. 4. In time of persecution: twofold. 1. To stand to our faith, when we are called in question for it. p. 142. 2. To stand in defence of our faith unto the death. p. 143. Use. Against temporary faith, and formal profession. pag. 145. THE ANALYSIS OF THE SECOND BOOK, Of the way to the Celestial Paradise: Concerning Repentance. THE second book consisteth of two parts. 1. The Preface: containing two things. 1. The order of the Treatise. Chap. 1. pag. 149. 2. The partition of the Treatise. pag. 150. 2. The subject Matter: wherein six things are to be considered. 1. What Repentanc●●. chap. 2. Wherein is declared that, 1. Repentance is a gift of God. p. 151. Use. Against those who think that they can repent when they please. p. 153. 2. Thereunto are required three things. 1. The fear of God. p. 151. 2. A change of mind. p. 152. 2. A turning from sin unto God. p. 153. 2. The parts of Repentance: two, ch. 3. 1. Mortification. pag. 155. 2. Vivification. ibid. Use. To reprove, 1. Those who turn from no sin. p. 156. 2. Those who turn from one sin to another. ibid. 3. Those who turn to their sins again. pag. 157. 3. The Manner how a sinner may truly repent: And what things are required thereunto. ch. 4. where consider 2 things. 1. Six steps & degrees, whereby a sinner is going down towards Hell. 1. An enticing of the heart to a liking ●of sin, with a voluntary delight therein. p. 159. 2. The hearts consenting unto sin. ibid. 3. Doing evil. ibid. 4. Continuance in evil. ibid. 5. Custom in sinning. ibid. 6. Obstinacy in sinning. ibid. 2. Six steps & degrees whereby a sinner ascendeth to Heaven. Or six things required to true Repentance. 1. The knowledge of sin. p. 160. wherein two things. 1 What knowledge of sin is required: where, consider that the knowledge of sin is twofold. 1. General. p. 161. 2 Particular, twofold. To know our sins, 1. Which they are. ibid. 2 What manner of ones they are known by their 1. Cause. pag. 162. 2. Effects: two, 1. Shame ibid. 2. Death p. 163 3. Adjuncts. three, 1. Fowl. ibid. 2. Great. ibid. 3. Many. ibid. 2. How a sinner may come to the knowledge of his sins: namely, by the Law. p. 164. Use. 1. To know ourselves. p. 164. which is necessary: 1. For our humiliation. p. 166. 2. To cause us to seek to the Lord for grace and mercy. ibid. Use. 2. Against those who have no sense or feeling of sin. ibid. 2. Godly sorrow. chap. 5. Where, is showed, that sorrow for sin, is twofold. 1. Legal. pag. 169. 2. Evangelicall. ibid. two fold. 1. Contrition. Or, Inward sorrow for sin▪ Wherein 4 things. 1. What it is. p. 170. 2. How it is wrought two ways: by 1 The Spirit of God. ibid. 2. Preaching Christ crucified. p. 171. 3. Signs thereof. s●●●●, 1. Carefulness. p. 173. 2. Clearing ourselves. ibid. 3. Indignation. ib. 4. Fear. ibid. 5. Desire. ibid. 6. Zeal. p. 174. 7. Revenge. ibid. 4. Motives thereunto, four. 1. God requireth it. p. 175. 2. All penitent sinners have had it. ibid. 3. It's necessary: for. 1. Except the heart be rend: sin still remaineth in the heart. p. 176. 2. Except we break our hearts for our sins, God will break us in his wrath. ibid. 4. It's profitable: for, 1. It is a sacrifice to God. ibid. 2. Godly sorrow hurteth not. ibid. 3. Sorrowing for sin in this life, will keep us from sorrowing in the life to come. p. 177. Use. Against those who break their heart with worldly sorrow, but have little sorrow of heart for their sins. ibid. 2. Outward sorrow for sin. Chap. 6. And therein two things. 1. How a penitent sinner may rightly mourn for his sins, wherein four things. 1. For whom. p. 179. 2. For what▪ ibid. 3. The time when. p. 180. 4. The measure of mourning for sin. And therein these Rules are to be observed. 1. Sorrow for sin must be greater than for any worldly want or loss. For 1. Sin is the cause of all evil. pag. 180. 2. A man may be saved without riches, but not without Repentance. ibid. 3. The soul once lost, cannot b● recovered. pag. 181. 2. For great sins, we must have great sorrow. ibid. 3. There must be a moderation in mourning for sin. ibid. 2. Motives to persuade to mourning and weeping for sin. 4. 1. God requireth it. ibid. 2. Penitent sinners have wept and mourned for their sins. pag. 182. 3. It's necessary. 1. In regard of our sins which were the cause of Crucifying Christ. ibid. 2. Our eyes conway much evil to the heart. pag. 183. 3. Sin is the cause of misery. ibid. 4. Either now we must mourn and weep, or we shall hereafter. ibid. 4. It's profitable. For 1. Mourning and weeping for sin, is a means to obtain mercy. ibid. 2. Mourning and weeping for sin is a means to pacify God's anger. pag. 184. 3. Tears shed for sin, are pleasing to God, and delightful to the Angels. ibid. 4. They that mourn shall be comforted. ibid. Use. Against those who mourn and weep greatly for outward crosses, but very little for their sins. pag. 185. 3. Confession of sin. Chap. 7. twofold. 1. Public. twofold. 1. Of the whole Congregation. pag. 187. 2. Of any one that hath offended the Congregation. ibid. 2. Private. twofold. 1. To Man. In two respects. 1. For satisfaction. ib. 2. For consolation. pag. 188. 2. To God. and therein 4. things. 1. What it is. ibid. 2. The kinds of it twofold. 1. General. ibid. 2. Particular. pag. 189. 3. The manner of making confession aright. And therein six things. 1. That it be with premeditation. pag. 189. 2. That it be in truth. ibid. 3. That it be accusing, not excusing. pag. 190. 4. That it be a confession of sin and iniquity. ibid. 5. That it be a confession of our own sins. ibid. 6. That our confession be made unto God. ibid. 4. Motives to Confess our sins unto God. 2. 1. It's necessary. For 1. God is principally offended by our sins. pag. 191. 2. Without confession we can have no remission. ibid. 3. If we do not confess our sins unto God, yet God seethe and knoweth them. pag. 192. 2. It's profitable. For 1. By confession, we obtain remission. pag. 193. 2. Confession of sins is a means to turn away God's wrath. ibid. 3. By confession, the soul is eased, and the conscience pacified. ibid. Use. To reprove, 1. Those who will not confess, but hide and cover their sins. Which is 1. Foolish. pag. 194. 2. Dangerous. pag. 195. 2. Those that excuse their sins. ibid. 3. Those that defend their sins. pag. 196. 4. Forsaking of sin. Chap▪ 8. therein two things. 1. What things are required ●o the forsaking of sin. Three. 1. That we forsake all and every sinn●. pag. 197. 2. That we forsake the occasions of evil, with the provocations thereunto. p. 198. 3. That we forsake sin with the adherents. pag. 199. 2. Motives t● persuade thereunto. Three. 1. The Scripture. pag. 200. 2. The Necess●●y thereof. twofold. 1. It puts a difference between true and false Repentance. pag. 201. 2. Except we forsake our sins, nothing that we do can please God. pag 202. 3. The benefit there of▪ Twofold. 1. To a man's temporal state. Prosperity. ibid. 2. To his spiritual state. 1. Mercy. pag 203. ●. No more remembrance of sin. ibid. Use. To reprove, 1. Those that continue in sin. Which continuance in sin is d●ng●rous. For 1. Continuance in sin overburdeneth the soul. pag. 203. 2. The soul groweth worse thereby. ibid. 3. They that continue still in sin shall be severely punished. pag. 204. 2. Those who leave some sins but will not forsake all. pag. 205. 3. Those who will not make restitution of their evil gotten goods. pag. 206. 4. Those who leave sin for a season, and afterwards fall to their sins again. pag. 207. 5. Reformation of life. chap. 9 Therein three things. 1. Means whereby a sinner may come to amendment of life: two. 1. working of the Holy Spirit. pag. 208. 2. The Word of God. p. 209. 2. After what manner, Amendment of life is wrought in a sinner: wherein three things. 1. There must be an utter forsaking of our old conversation. ibid. 2. It must be in the whole man. ibid. 3. It must have it beginning within. p. 210. 3. Motives to persuade to Amendment of life: three. 1. God requireth it. ibid. 2. The Necessity thereof is great: For, 1. By nature, we are in a corrupt state. p. 212. 2. Except we be renewed & reform, we cannot see the Kingdom of God. ibid. 3. A sinner that will not be reform, doth cast away his soul. p. 213. 3. The Benefit thereof: threefold. 1. Outward prosperity. ibid. 2. Spiritual happiness. p. 214. 3. Eternal glory. ibid. Use. 1. To try ourselves, whether we be come to Amendment of life. pag. 214. Use. 2. Against those who only cease from some evil, but do no good. pag. 216. 6. Perseverance in grace. Or Continuance in well-doing to the end. chap. 10. Therein two things. 1. That a Christian may persevere, and continue to the end: For, 1. A good and sound Christian shall not be moved. p. 218 2. God that hath given grace, will finish it. ibid., 3. They that are justified shall be glorified. ibid. 4. The Elect are reserved unto salvation in Heaven. ibid. 2. Motives to persuade to perseverance: four 1. God requireth it. p. 219. 2. Holy men have continued in their goodness unto the end. ibid. 3. The necessity thereof: twofold. 1. All that begin well, do not end well. p. 219. 2. Except we continue to the end, we cannot obtain the crown of life. p. 220. 4. The Benefit thereof: . 1. Salvation. ibid. 2. A Kingdom. ibid. 3. A Crown. ibid. 4. Eternal life. ibid. Use. Against those who fall back from grace and goodness. p. 221. 4. The time of Repentance. Chap. 11. threefold. 1. The time of this present life. p. 223. Use. Against Purgatory. ibid. 2. The time of grace. p. 224. Use. Not to harden our hearts against the voice of the Lord, calling us to repentance. ibid. 3. The time present. p. 225. Use. Against those that defer their Repentance. pag. 226. And they that defer their Repentance, do foolishly. For, 1. Thereby a sinner longer continueth in his sins. pag. 226. 2. No man is certain of the time to come. p. 227. 3. He that deferreth his repentance till old age, is then unfit to repent. ibid. 4. No man is sure that he shall have grace to repent hereafter. p. 228 5. He that hath served sin all his life time, knoweth not whether God will accept his service in his old age. p. 229. 5. Impediments which hinder sinners from Repentance. chap. 12. And they are four. 1. Doing evil and escaping. pag. 231. twofold. 1. In their own experience. pag. 231. 2. In the example of others. pag. 233. Use. Against those that do evil, and think always to go unpunished. ibid. 2. Presuming on God's mercy. cha. 13. Where, consider two things. 1. That God is only merciful to penitent sinners. p. 234. 2. As God is merciful, so he is also just. pag. 235. Use. Against those that presume on God's mercy. ibid. 3. Custom in sinning. Chap. 14. Use. Not to accustom ourselves to any sin. p. 237. 4. Hope of long life. chap. 15. Use. Not to defer our Repentance upon hope to live long. p. 239. 6. Motives and persuasions to Repentance. Chap. 16. And they are four. 1. Testimonies of Scripture. p. 240. 2. Examples of penitent sinners. ibid. Use. To reprove, Those who are willing to imitate the Saints in their sins, but not in their repentance. p. 241. 3. The necessity of Repentance. cha. 17. In regard of 1. The Benefits of God. p. 243. Use. God's benefits should work in us repentance, and bind us to obedience. p. 244. 2. The patience and long, suffering of God. chap. 18. Use. Against those who abuse the patience of God. p. 246. 3. The shortness of man's life. Chap. 19 pag. 248. Use. Against those who spend the short time of their life ill. pag. 250. 4. The certainty of death. ibid. 5. The uncertainty of the day and hour of death. p. 251. Use. To prepare for the day of death. ibid. 6. The certainty of the judgement to come. chap. 20. pag. 252. Use. To cast our account, and to make our reckoning aforehand. pag. 254. 7. The uncertainty of the day of judgement. ibid. Use. Against those who think that Christ will still defer his coming to judgement. pag. 255. 8. The punishment of impenitent sinners. Chap. 21. threefold. 1. Temporal: threefold, in 1. Body. pag 258. 2. Goods. pag. 259. 3. Both. ibid. Use. To cease to do evil, that it may be well with us and ours. p, 260. 2. Spiritual. ibid. Use. To pray that God would soften our hard hearts. pag. 261. 3. Eternal. chap. 22. Where, two things. 1. The place: twofold. 1. From whence the wicked shall be excluded. p. 262. 2. Wither the wicked shall be cast. pag. ●65. 2. The greatness & grievousness of the punishment of the wicked in Hell. Where, their torment shall be. 1. Universal. ibid. 2. Easeless. p. 264▪ 3. Ho●elesse. ibid. 4. Remediless. p. 265. 5. Endless: For, 1. Hell-fire can never be quenched. ibid. 2. After the Resurrection, the body shall be incorruptible. ibid. Use. 1. Against those who live so, as if there were no Hell. pag. 266. Use. 2. To fear God. ibid. 4. The Benefit of Repentance. chap. 23. twofold. 1. It removeth judgements: threefold. 1. Temporal. p. 268. 2. Spiritual. ibid. 3. Eternal. pag. 269. Use. That we may escape the judgement of God, we must repent of our sins. ibid. 2. It procureth blessings. chap. 24. threefold. 1. Temporal. pag. 271. 2. Spiritual. ibid. 3. Eternal, where, of 1. The excellency of the place of happiness. p. 272. 2. The greatness of their happiness. For, 1. They shall be partakers of glory. p. 273. 2. They shall see God in his glory. p. 274. 3. They shall be with Christ. ib. 4. They shall have blessed company. ibid. 5. They shall have eternal felicity. p. 275. 6. They shall have no evil, nor want any good thing. pag. 275. Use. 1. To repent of our sins, and amend our ways: if we would be either happy on earth, or blessed in Heaven. pag. 276. Use. 2. Consolation to the righteous, which are afflicted in this life. pag. 277. THE ANALYSIS OF THE THIRD BOOK, Of the way to the Celestial Paradise: Concerning Prayer. THE third book consisteth of 2. parts. 1. The Preface: containing two things 1. The order of the Treatise. Chap. 1. pag. 279. 2. The partition thereof. pag. 280. 2. The subject matter: wherein ten things are to be considered. 1. What Prayer is. Chap. 2. p. 281. 2. The diverse sorts and kinds of Prayer threefold. in regard of 1. The matter of prayer, fourfold. 1. Supplications. pag. 282. 2. Prayers. ibid. 3. Intercessions. ib. 4. Thankesgivings. pag. 283. 2. The affection of him that prayeth, prayer is fourfold 1. Fearful. ib. 2. Lukewarm. ibid. 3. Rash. ibid. 4. Fervent. ibid. 3. The place of prayer, twofold. 1. Public. ibid. 2. Private. twofold, in the 1. House. p. 284. 2. Chamber, or secret place. i. 3. The persons who prayer doth concern. chap. 3. and they are 3. 1. The persons praying, & therein two things. 1. All are bound to pray without exception. pag. 248. 2. We ourselves must please God, before our prayers can be acceptable to God. To which 2 things are required. 1. Faith. p. 285. 2. Repentance. For Sin not repent of hindereth Prayer, and that 2 ways. 1. In general. ibid. 2. In particular: as 1. Idolatry. pag. 286. 2. Cruelty and unmercifulness. ibid. 3. Wrath. ibid. 4. Vainglory. ibid. 5. Hypocrisy. p. 287. 6. Want of pity. ibid. 7. Contempt of God's Word. ib. 8. Theft, murder, adultery. etc. ibid. Use. Before we pray, to see that our hearts be purged from our sins by Repentance. ibid. 2. To whom we ought to pray. cha. 4. Therein three things. 1. To God. pag. 289. 2. To God alone: and to none other. p. 290. 3. Reasons wherefore we are to pray unto God, and to none other: For, 1. God commandeth so. ibid. 2. God promiseth to hear us. ibid. 3. God is able and willing to hear us. p. 291. Use. Against those which make prayers to Saints: where, Reasons not to pray to Saints: For, 1. It is not commanded. ibid. 2. We have no promise of help from any Saint. p. 292. 3. The Saints do not know our particular wants. ibid. 4. To pray to Saints, is to believe in them: to put trust and confidence in them. ibid. 3. For whom we are to pray. chap. 5. And they are of two sorts. 1. For ourselves: twofold, 1. Generally. p. 295. 2. Particularly. ibid. 2. For others. Of two sorts. 1. For the living: twofold, 1. Generally, for all. ibid. 2. In particular: for, divers sorts of people: as 1. For Kings, and all that are in authority: because 1. God's Word commandeth so. p. 297. 2. By the King and good rulers, we receive much good. ibid. 2. For the City and place of our dwelling. p. 297. 3. For the Church of God. ibid. 4. For all that are afflicted. p. 298. 5. For our enemies. ibid. Use. 1. To pray for the King's Majesty, with a free heart and willing mind. ibid. Use. 2. Against those that will not pray for their enemies. p. 299. 2. Not for the dead. chap. 6. And therein three things 1. How the present Romish Church holdeth & maintaineth prayer for the dead. p. 300. 2. In what sense the ancient Fathers have mentioned and sometimes used prayer for the dead. p. 301. 3. Reasons wherefore we are not to pray for the dead, as the Papists do at this day. 1. The Scripture acknowledgeth but two places after this life. p. 302. 2. All the faithful & true believers are cleansed from their sins in this life. p. 303. 3. The Canonical Scripture doth not mention prayer for the dead. ibid. 4. Prayer for the dead, though it be ancient, yet is it neither Apostolical, nor yet used by the most ancient Orthodoxal Fathers of the Church, as it is by the Romists as this day. pag. 304. Use. 1. Against praying for mercy to the souls of our friends departed. ibid. Use. 2. To praise God for the departure of our Christian friends, is no superstition. p. 305. 4. The subject matter of prayee. chap. 7. two fold. 1. Things for which we are to pray: twofold. 1. In general: for lawful things. For we may pray amiss two ways. 1. Ask unlawful things. pag. 306. 2. Ask lawful things unlawfully: and that two ways. 1. Not ask according to the will of God. p. 307. 2. Ask good things to an evil end. ibid. 2. In particular: twofold. 1. Supplications against evils: twofold. 1. Against the evil of sin. p. 308. 2. Against the evil of punishment: threefold. 1. To turn away evils. ibid. 2. To remove evils. ibid. 3. To mitigate and assuage evils. ibid. 2. Prayers for obtaining of good things. Where, Rules in praying for temporal and spiritual things. Two, 1. Spiritual things are to be prayed for, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, simply: temporal things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with condition. pag. 309. 2. In ask temporal things, we must be content with things necessary, not craving superfluity: but in spiritual things we are not limited. ibid. Use. 1. To discern what manner of prayers we make. pag. 310. 2. To consider whether the things that we pray for, be lawful. ibid. 3. To put difference between temporal blessings, and spiritual graces. ibid. 2. Things for which we are to praise God. Where, of Thanksgiving to God, for his Benefits. Chap. 8. Therein two things. 1. How many ways we may praise God: three. 1. With the heart. p. 311. 2. With the tongue. ibid. 3. By our deeds and works, twofold. 1. Edifying others, and provoking them to do good, by our good example. p. 312. 2. Our godly life is a means to convert the wicked, & being converted to glorify God. ibid. 2. Reasons to persuade to thankfulness: four, 1. The Scripture exhorteth to it. p. 312. 2. Good men have practised it. p. 313. 3. The very creatures in their kind and manner, do praise God. ibid. 4. It is profitable: for 1. To praise God for blessings received, is a means to preserve and bless them unto us. p. 314. 2. To praise God for former blessings, is a means to procure more blessings. ibid. Use. Against those who are unthankful to God, for benefits received. pag. 314. 5. The time of prayer. cha. 9 considered two ways. 1. In regard of the present day. p. 317. 2. In regard of our present need. p. 318. Use. Against those which omit prayer, and are negligent in calling upon the name of the Lord. p. 320. 6. The place of prayer. ch. 10. twofold. 1. In a certain set place: twofold. 1. Public. pag. 321. Use. 1. 1. To frequent the house of God. p. 324. Reason's thereunto. 1. Scripture. p. 325. 2. Custom of the Church of God. ibid. 3. Good men have had great love to the house of God. ibid. 4. It is meet, on the Lord's day, to be in the Lord's house. pag. 326. 2. To come into the house of God with reverence and humility. ibid. Use. 2. To reprove, 1. Those which are negligent in coming to the Church. pag. 327. 2. Those which profane the house of God by any disorder. ibid. 3. Those who will not willingly contribute to the Church. p. 328. 2. Private. chap. 11. twofold. 1. In the house. Therein 2 things. 1. To whom the performance of household prayer belongeth: and that is to the Master of the house. 1. In regard of order. p. 329. 2. Parents & Masters are so charged. p. 330. 2. Reasons to persuade to household prayer: two. 1. Good men have used it. p. 331. 2. It's necessary: For, 1. Without praying to God, we can look for no blessing upon our labours. ibid. 2. Families that call not upon the name of the Lord are heathenish, and subject to God's wrath. p. 332. Use. Against those that neglect household prayer. p. 332. 2. In a secret place. pag. 333. Use. Against those that pray not in secret, though they sin in secret. pag. 334. 2. More generally, in any place, Chap. 12. Considered two ways. 1. In regard of the present occasion. pag 335. 2. In regard of the present necessity, hindering from the public place of prayer. pag. 336. Use. Consolation to those, who upon just occasion, and mere necessity, are hindered from coming to the public place of God's worship. pag. 337. 7. The manner how we may pray aright. chap. 13. Nine things required thereunto. 1. Preparation, standing in two things. 1. A withdrawing of the mind from the world. p. 338. 2. A drawing of the heart up unto God. ibid. Use. Against hasty, rash praying. p. 339. 2. Attention. standing in three things. 1. Attending to the matter of prayer. p. 340. 2. Having respect to the sense. ibid. 3. The heart must be fixed upon God. ibid. Use. Against those, who in praying, give liberty to their wand'ring thoughts. ibid. 3. Humility. chap. 14. twofold. 1. Outward showed by outward gestures, of 1. Standing. p. 341. 2. Kneeling. p. 342. 3. Lifting up the hands. ibid. 4. Looking up to Heaven. etc. ibid. Use. Consolation to sick persons and lame people. pag. 343. 2. Inward. ibid. Use. Against those, who give unto God only outward worship. p. 344. 7. To pray in faith. Chap. 16. Use. Against those, who in praying are weakhearted, and doubtful of being heard. pag. 355. 8. To pray according to the will of God. pag. 356. Standing in two things. 1. Ask spiritual things simply: and temporal things, conditionally. pag. 356. 2. Referring our will to Gods will. pag. 357. Use. Against those, who consider not whether the things which they pray for, be according to Gods will. ibid. 9 To pray in the Name of Christ. pag. 359. Use. 1. To conclude our Prayers in the Name of Christ. ibid. Use. 2. Against those, who rely upon the intercession of Saints. pag. 360. Use. 3. Consolation. That praying in the Name of Christ, God will grant our lawful requests. ibid. 4. The avoiding of vain repetitions. p. 100 twofold. 1. battology. p. 345. 2. Polylogie. ibid. And vain repetition is to be avoided: For, 1. It is but lip-labor. p. 345. 2. It is heathenish. ibid. 3. God doth not therefore the sooner hear them. p. 346. 4. It is not needful. ibid. Use. To reprove, 1. Those who tie themselves to an often repeating of the same prayers. ibid. 2. Those who in their conceived prayers use often repetitions. ibid. 5. Fervency. Chap. 15. Use. To make us more earnest in prayer. p. 349. 6. Persenerance. pag. 351. Use. 1. To wait upon the Lord for help and deliverance. p. 353. Use. 2. Against those who are impatient in their trouble▪ and will not stay the Lords leisure. Where, is showed, how the Lord often deferreth the granting of our requests. 1. To exercise us in praying. p. 354. 2. That we may receive the blessings of the Lord with greater joy and thankfulness. ibid. 8. The efficacy and power of Prayer. Chap. 17. twofold. For prayer availeth much 1. Extraordinarily. And that 1. In the heavens. As 1. In the Firmament. pag. 362. 2. In the regions of the Air. As in 1. The uppermost region. ibid. 2. The lower regions. ib. 2. In the waters. ibid. 3. In the earth. pag. 363. 4. In hell, over the evil spirits. ibid. 2. Ordinarily. twofold. In regard of 1. The Body. and that 1. Removing evils. Twofold 1. Common calamities. ibid. 2. Private afflictions. pag. 364. 2. Procuring good. p. 365. 2. The Soul. and that 1. Removing evils. As 1. Our sins. pag. 365. 2. Temptations. pag. 366. 3. The terror of death and judgement. ib. 2. Procuring good. As 1. Mercy and forgiveness. ib. 2. All graces necessary for salvation. ibid. 3. Increase of grace. ibid. Use. To use prayer in time of need, as a sure defence. pag. 367. 9 The helps and furtherances of Prayer. Chap. 18. And they are three. 1. God's holy Spirit. And the Spirit helpeth us three ways. 1. Teaching us to pray aright. pag. 368. 2. Causing us to attend to the things which we pray for. pag. 369. 3. Stirring up the heart to pray with sighs and groans. ibid. Use. 1. Before we pray, to crave ●he assistance of God's holy Spirit. pag. 369. Use. 2. Consolation. That the good Spirit of God helpeth us to pray. ibid. 2. Religious fasting. Chap. 19 Wherein 3. things. 1. The right manner of observing a true fast. To which, 4. things are required. 1. To fast from all meat. pag. 370. 2. To abstain from all sin. pag. 371. 3. To be exercised in doing of good. ibid. Which is twofold To do 1. Works of piety. ibid. 2. Works of charity. p. 372 4. To fast in secret. ibid. 2. The right end of fasting. twofold. 1. To tame the flesh. ibid. 2. To humble the soul. pag. 373. 3. How fasting is a help to Prayer. 2. ways. 1. Stirring up our devotion. ibid. 2. Helping to get the mastery over some great sin. ibid. Use. Against those who cannot endure to fast. pag. 374. 3. Divine Meditations. Chap. 20. considered two ways. 1. Generally. p. 376. 2. Particularly. twofold concerning. 1. God. threefold. concerning 1. The Attributes of God. As his 1. Eternity. ibid. 2. Power. pag. 377. 3. justice. ibid. 4. Mercy. ibid. 5. Patience. ibid. 6. Wisdom. p. 378. 2. The word of God. ibid. 3. The works of the creation. . In the 1. Heavens. pag. 379. 2. Earth. pag. 380. 3. Waters. pag. 381. 2. Ourselves. twofold in regard of 1. Our state. . 1. Past. What we were. pag. 382. 2. Present. What we are. pag. 383. 3. To come. What we shall be. ibid. 2. Our days and hours threefold. 1. In the morning. ibid. 2. In the day time. pag. 384 3. In the evening. ibid. Use. Against those who have their thoughts much upon earthly things, and little on heavenly things. pag. 385. 10. Motives and persuasions to Prayer. Chap. 21. And they are four. 1. Testimonies of Scripture. pag. 386. 2. Examples. ibid. 3. The necessity of Prayer. Fourfold. 1. Our want is very great. pag. 387. 2. We are in continual fear of perils and dangers. pag. 388. 3. Except a man exercise himself to Prayer, he is dead being alive. ibid. 4. The want of prayer is a mark of wicked and men. pag. 389. 4. The benefit of Prayer. Threefold. 1. God's promise to hear our Prayers. pag. 389. And God heareth our Prayers two ways. 1. Giving us sometimes the same things which we desire. p. 390. 2. Not granting us the same things which we desire, but giving us some thing else better for us. ibid. 2. Prayer is a great help in trouble. considered two ways. 1. Generally. pag. 391. 2. Particularly. As 1. In time of War. p. 392. 2. In captivity. ib. 3. In famine. pag. 393. 4. In the plague & pestilence. ib. 5. In temptation. ibid. 6. In sickness. ib. 7. To cure the soul. pag. 394. 3. Salvation. p. 394. Use. 1. Against those who in time of trouble, seek not unto the Lord: but either trust in lawful means, or seek help by unlawful means. pag. 394. Use. 2. To give ourselves devoutly to prayer. pag. 395. Good Reader, the literal faults escaped in Printing, thine own understanding may teach thee how to correct; the material faults any whit altering the sense, are these following. LIb. 1. Page 11. line 16 they for he. pag. 18. l. 23. in the end of the line, blot out in. p. 21. l. 26. ri●us for glorious. p. 26. l. 20. they for to. and l. 33. read a wicked. p. 32. l. 14. r. outward worship. p. 37. l. 24. formely for formerly. p. 46. l. 24. the for their. p. 58. l. 19 do for doth. p. 103. l. 34 of for in. p. 114. l. 28. present for patiented. p. 124. l. 22. then for they. and l. 23. blot out that. p. 128. l. 23. read, in Christ. p. 140. l. 15. a religious, for in a righteous. Lib. 2. p. 152. in marg. for Bern. r. ●●z p. 155. l. 3. wail for bewail. p. 170. in marg. the letters d, e, f are misplaced. p. 1●8. l. 6. grief for grieve. p. 182. l 22. blot out to. p. 184. l. 23. and for are. p. 191. in marg. soluend●● for solùm dic. p. 192. l. 30. thoughts for thoughtest. p. 202 l. 18. for hypocrisy, r. in hypocrisy. p ●17. l. 25. continueth for cometh. p. 221. l. 13. from for to. p. 223. in marg. after ● delere is wanting. and l. 29. continueth for continuance. Lib. 3. p. 281. l. 21. name for man. p. 289. l. 21. be for is. p. 328. l. 25. in the middle of the line, blot out shall. p. 330. in marg. Hoas▪ for Household prayer p 342. l. 15. read a gesture. p. 355. l 2. waveth for wavereth. p. 380. l. 26. are men for men are. p. 387. in marg. John 1. for 17. THE FIRST BOOK OF THE WAY TO THE CELESTIAL PARADISE. Concerning Faith in JESUS CHRIST. Which is the first and principal means, whereby a Sinner may be saved, and come to life everlasting. CHAP. I. The preface: showing in general, the way to the Celestial Paradise; and the means of obtaining everlasting life; with the division of the whole Treatise. I Am the Way, the Truth, and the Life, joh. 14. 6. saith our Saviour; No man cometh unto the Father, but by me. The way that leadeth to the Celestial Paradise, is Christ: called by the Apostle, the new and the living way. For he saith, a Heb. ●0. 1●▪ We have boldness to enter into the Holiest, by the blood of jesus Christ, by a New and Living Way; which he hath consecrated for us, through the veil, that is to say, his flesh. There are many b Joh. 14 2. mansions in the Lord's house which is above, in the heavenly City, the City of God: many pleasant places, and sweet rooms, are prepared for Gods Elect; there to solace themselves, after the manifold afflictions of this troublesome life. But forasmuch, as the way to Heaven is not a c Mat. 7. 13. 14. broad, but a narrow way; not a soft, pleasant, delightful way, but uneven; having many hard steps, and unpleasant paths, rough ways, and high mountains to pass over, before we can come to the high mountain of Heaven; (for d Acts 14. 22. through much tribulation, we must enter into the Kingdom of God) for this cause, Christ jesus our blessed Saviour, who is a Guide to the blind, and an Instructor to the simple; stands as a Guide, at the entrance into the way of life, and saith, I am the Way, I am the true and living Way: if you know not the way, I will be your Guide; follow me, I am the Way. If you have gone astray, and wandered from the right way, follow me; I am the Truth: I will lead you in the true way. And if you have gone so fare in the broad way, that leadeth to destruction, that you are near to the gates of death, o turn again, I am the living Way: follow me, and I will lead you to l●fe everlasting. So mercifully speaks our merciful Saviour, to sinners that are out of the right way: and whereas, through the disobedience of the first Adam, the e Gen. 3. 24. entrance into the earthly Paradise was stopped, and the gate shut: the second Adam, Christ jesus, hath given us entrance into the Holiest: He hath opened the gate of the heavenly Paradise with his own blood. f Sanguis Christi est clavis Paradisi. The blood of Christ, is the key ●f Paradise: for we have entrance into the Holiest, by the blood of jesus. Christ is the Way, He is the true Way, the new, and the living Way. g Nique enim alia venten●i via est. Chrys. Hom. 72 in Joh. There is no other way, but by Christ saith S. Chrysostome. h Ponit tres gradu●, ac si principium se esse dicore●, a● medium & finem: unde sequitur, ab ipso incip●●ndum esse, in eodem pergendum, & desinendum. Calu. in joh. c. 14. Christ is the Beginning, the Middle, and the End of this celestial and heavenly Way: and therefore, whosoever will come to Heaven, must begin in Christ, go on in Christ, and end in Christ. Now, as the way is, so must our walking be in the way: the way is spiritual, and our coming to God, and walking in the way to the Kingdom of Heaven, is not with corporal and bodily feet, but with spiritual: and our spiritual feet, on which we must walk in the way that leadeth to the Kingdom of Heaven, are th●●e two; Repentance, and Prayer: and Faith is the staff to hold us up in our heavenly journey. And he that hath Faith in his heart, Repentance in his life▪ and Prayer in his mouth; walks as a true Israelite, to the land of Canaan; with his shoes on his feet, and his staff in his hand. These three are all of absolute necessity in this our long pilgrimage to the celestial Paradise. No man can walk on one leg alone; and two will be weary and faint, except a man have a staff in his hand, to case an support him, to help and further him in his way. Repentance alone, is but as one leg to walk on; for a sinner that hath repent of his sins, and is in some measure ●eformed in his life, yet (because no man in this life is perfectly sanctified) through ignorance, or infirmity, and by occasion, he hath his often slips, many failings, and some falls into sin; and therefore hath need of Prayer, as another leg to support him, that he may repair, and renew his Repentance, by devout Prayer, confessing his sins, praying for the pardon of his sins, and craving aid from above, that he may be able henceforward to strive against his corruptions, to overcome sin, and to walk in newness of life. And forasmuch, as through often sinning, Devotion may wax cold, Prayer may faint, and there may fall a drowsy security upon the soul; so that a man may wax weary of well-doing: for this cause, a sinner hath need of Faith, to purify the heart, to stir up his Zeal and Devotion; to make him pray more earnestly, and to cause him to walk more circumspectly, redeeming the time; and to serve the Lord hence▪ forward in holiness and righteousness all the days of his life. So then, there is but one right way to the celestial Paradise: there is but one direct way to Heaven: and that way is Christ. Whosoever goeth out of that way, cannot come to Heaven. And our walking in that way, is, First, by Faith, apprehending Christ for our justification, The parts of this Treatise. and applying to ourselves, the promises of the Gospel made unto us in jesus Christ. Secondly, by Repentance, having our sins washed away in the blood of the Lamb jesus Christ. Thirdly, by Prayer, calling upon God in the name of jesus Christ. CHAP. II. Of the order of the Treatise: showing that Faith must go before Repentance and Prayer: upon which they depend. Proving also, that Faith in Christ, is a sure and certain means of obtaining salvation, and eternal life. THe first and principal means of obtaining salvation, The order of this Treatise. and the most direct way that we can go to Heaven, is, by Faith in jesus Christ. True it is; without Repentance, we cannot be saved; and without Prayer, we cannot come near unto God: yet, Repentance separated from faith in Christ, is no true Repentance; no better than the Repentance of a Matth. 27. 3. judas: and Prayer, if it proceed not from a heart purified by faith in Christ, is no effectual prayer; no better than the prayer of the b Luk. 18. 11, 11, 14. pharisees and c Matth. 6. 5. Hypocrites. But true and sound Repentance, proceeds from true saving faith: and fervent, devout prayer comes from a believing heart: as the Apostle saith, d Rom. 10. 14. how shall they call on him, in whom they have not believed? And that faith in jesus Christ, is the true and sure means, whereby we may be saved, and come to life everlasting; may evidently appear: First, by these Testimonies of Scripiure: the faithful and true Witness saith, e joh. 3. 16. God so loved the world, that he gave his only begotten son, that whosoever believeth in him, should not perish, but have everlasting life. And again, f Verse 18. He that believeth on him is not condemned, but he that believeth not, is condemned already, because he hath not believed in the name of the only begotten son of God. S. Paul saith thus to the Ephesians, g Ephes. 2. 8. by grace are ye saved through faith: where, he showeth that our salvation is not of ourselves, but by grace, and through faith. So speaks the Apostle to the Hebrews, concerning the celestial rest, typed out by the rest of Canaan; h Heb. 3. 18. 19 to whom swore he, that they should not enter into his rest, but to them that believed not? so we see that they could not enter in, because of unbelief. Secondly, by the example of the keeper of the prison, converted by Paul's preaching unto him jesus. He said to the Apostles, Paul and Sylas, i Act. 16. 30. 31. Sirs, what must I do to be saved? and they said, believe on the Lord jesus Christ, and thou shalt be saved, and thy house. There was a time, when it was said, k levit. 18. 5. & Gal. 3. 12. the man that doth these things, shall live in them: but now in the blessed time of the Gospel, the word of salvation, is this, l job. 3. 16. & Acts 16. 31. he that believeth shall live. It was once said, Do this, and live; it is now said, Believe, and live. This was that word of unspeakable comfort to the Keeper of the prison, a man in woeful case concerning his soul; for being even at his wit's end, and not knowing what to do, nor what means to use to come to salvation, the Apostle raiseth him up with this Evangelicall consolation, Believe, and be saved. Believe on the Lord jesus Christ, and thou shalt be saved and thy house. CHAP. III. Containing the partition of the first book, concerning Faith in jesus Christ. Having proved, that Faith in jesus Christ, is the first and principal means, whereby we are to be saved, and to come to life everlasting: I am now (by God's assistance, and through the gracious guiding of his holy Spirit) to entreat of this subject, Faith in jesus Christ. In handling whereof, I will observe this order. I will show, First, the divers significations of the word Faith: The partition of the first book. and what is meant by Faith in this Treatise. Secondly, the diverse sorts and kinds of Faith: and which is the true Faith. Thirdly, that there is but one true saving Faith: and what it is. Fourthly, wherein true Faith consisteth. Fiftly, who are partakers of the true Faith: whether all have it, or but some, and who they are. Sixtly, the necessity of having the true saving Faith. seventhly, the benefits whereof they are partakers, who have the true Faith. Eightly, how the true saving Faith may be procured. Ninthly, how true Faith being procured, may for ever be preserved. Tenthly, the signs and marks of true Faith; by which, it may be known, whether a man have the true saving Faith, whereby he may be saved, and come to life everlasting. These are the several things necessarily to be handled in the Treatise of Faith; of which, in their order, as I have propounded them. And first, I will show what is meant by Faith in this Treatise. CHAP. IU. Of the divers significations of the word Faith, and what is meant by Faith in this Treatise. THe first general point in the Treatise of Faith, is, to show the divers significations of Faith, The diverse significations of Faith. in the Scriptures. Faith signifieth, First, fidelity and truth in performing of promises, and that both in regard of God and men: of God, a 1 Thess. 5. 24. Faithful is he (saith S. Paul) that calleth you, who also will do it. God is faithful, that is, true in his word, he will keep his promise: if he say it, he will do it. So also in regard of men, Faith sometimes signifieth fidelity in performance of promises one to another. So it is used in that saying of our Saviour Christ to the Scribes and Pharises, b Matth. 23. 23. Ye have omitted the weightier matters of the Law, judgement, Mercy, and c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Faith. Secondly, the doctrine of the Gospel: so it is used by the Apostle to the Galatians, d Gal. 1. 23. He which persecuted us in time past, now preacheth the Faith. Thirdly, that knowledge whereby a man knows how to discern of things concerning the lawful use of them, or abstaining from them, and that with a safe conscience: so it is used in that saying of S Paul to the Romans, e Rom. 14. 23. He that doubteth is damned, if he eat, because he eateth not of Faith, for whatsoever is not of Faith is sin. Fourthly, a confidence and persuasion of the power of God, for the obtaining of some temporal blessing, as bodily health, and that by miraculous and wonderful means; which was the Faith of those that came to Christ, and the Apostles, diseased, and went away helped, and healed of their infirmities. As the woman with the bloody issue, to whom Christ said, f Matth. 9 22. Daughter, be of good comfort, for thy faith hath made thee whole. And the Cripple whom Paul healed, concerning whom it is said, g Act. 14 9 10. Paul perceiving that he had Faith to be healed, said with a loud voice, Stand upright on thy feet. Fiftly, the virtue and power of doing miracles, and working wonders: of which, is that saying of S. Paul to the Corinthians, h 1 Cor. 13 2. though I have all Faith, so that I could remove mountains: Faith to remove mountains, is a miraculous and wonderful Faith. Sixtly, the bare knowledge of God and his Word, with a generail assent to the Word of God, that it is true, and no more. So used by S. I●mes, i jam. 2. 19 Thou believest that there is one God, thou dost well: the Devils also believe and tremble. seventhly, a belief in God, with an assent unto his word and promise, and that with joy, for a time. So it is taken in the Parable of the seed: k Luke 8. 13. They on the rock (or stones) are they, which when ●hey hear, receive the Word with joy; and those have no root, which for a while believe, and in time of temptation fall away. Lastly, a persuasion of the mercy of God through Christ, with a particular application of the promises of God made unto us in his Word. So used by S. Paul to the Galatians, l Gal. 2. 16. Knowing that a man is not justified by the works of the Law, but by the faith of jesus Christ, even we have believed in jesus Christ, that we might be justified by the Faith of Christ, & not by the works of the Law. And in this last signification, is Faith to be understood in this Treatise following. For I entreat of that Faith, by which, a sinner is justified from his sins, may be saved, and come to life everlasting. These divers significations of Faith are necessary to be known, for the understanding of the sense and meaning of those places in holy Scripture, which mention Faith: that we do not misinterpret the Scriptures, nor alter the sense of the place, by mistaking the signification of Faith. CHAP. V Of the divers sorts and kinds of Faith: showing also which is the true Faith. Having showed the divers significations of Faith: In the second place, I am to show the 2 The divers sorts and kinds of Faith. divers sorts and kinds of Faith, and which is the true Faith. First, Faith in regard of the circumstance of time, is 1 In regard of the time: twofold. twofold. The one, is the Faith of the Fathers that lived before Christ. The other, the faith of us, who live since Christ was made manifest in the flesh. And although it be true, that in regard of the verity and truth of Faith; 1 Of the Fathers before Christ. the Faith of the Fathers that lived before Christ, and the faith of us, who live in the time of the Gospel, be one, 2 Of us who live after Christ's coming in the flesh. and the same; yet it is distinguished in regard of the times; for they lived before the incarnation of Christ, we after the manifestation of Christ, in the flesh. They believed in Christ that was to come; we, in Christ who is already come. They saw the promises a Heb. 11. 13. a fare off, and were persuaded of them, and embraced them; as Christ our Saviour saith of Abraham, b joh. 1. 56. Your father Abraham rejoiced to see my day: and he saw it, and was glad. But we (blessed be God) have the accomplishment of Christ's coming. The same faith, as c Tho. Aquin. 12 ●. q. 103. ar. 4. one saith, is signified in diverse words, and in a divers manner of speaking, of us, and them: for they say, Behold a virgin shall conceive, and bear a son: which is spoken of the future time; but we express the same faith in Christ, by words of the time 2 In regard of the effect. twofold. past; A virgin hath conceived, and hath borne a son. Secondly, Faith in regard of the effect, the operation and working of it, is twofold: for faith is either fruitful in works, or unfruitful: when it is fruitful in good 1 Fruitful. works, working by love, than it is also a living faith: otherwise, it is but a dead faith. Which difference Saint 2. Unfruitful. james maketh, d Jem. 2. 17. Faith, if it hath not works, is dead being alone. Again, he saith, e Verse 26. as the body without the spirit is dead, so faith without works is dead also. And this fruitless faith, is but an unprofitable faith, as the same Apostle witnesseth, saying, f Verse 14. What doth it profit my brethren, though a man say he hath faith, and have not works? can faith save him? Nay surely, that faith is but a vain faith, a false and feigned faith: but true faith is g 1 Tim. 1. 5. unfeigned: and that faith is commended by S. Paul, h Gal. 5 6. which worketh by love. Thirdly, Faith in regard of the quantity, is twofold: 3 In regard of the quantity: Two fold. for there is a little faith, and a great faith: a weak faith, and a strong faith. When the Disciples were afraid in the ship, by reason of the tempest, and cried unto Christ, saying, Lord save us, we perish; he saith unto them, i Matth. 8. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. why 1 Little Faith. are ye fearful, o ye of little faith? in the same chapter, commending the faith of the Centurion, he saith, k Verse 10. I have not found so great faith, no not in Israel. here is mention both of a little faith, and also of a great faith. There is also a weak faith, and a strong faith. Some have but a weak faith, and yet their weak faith, may be a true faith. As in the father of the child that was possessed, who cried out with tears, l Mar. 9 24. Lord I believe, help thou mine unbelief. Lord I believe, but my faith is weak, Lord strengthen my faith. And as there is a weak faith, so 2 Great saith. there is also a strong faith: such was the faith of Abraham, of whom it is said, that he m Rom. 4. 19 ●0 was not weak in faith, but was strong in faith. And if this strong faith grow to full strength, than it is called n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. full persuasion, and full assurance of Faith in the promises of God. As it is said of Abraham, o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Verse 21. being fully persuaded, that what he (that is God) had promised, he was able also to perform. Fourthly, Faith in regard of the subject persons in whom it is, is fourfold. 4 In regard of the subject persons. Fourfold. For, first, some do believe that there is a God: and do acknowledge the Word of God, and every thing contained therein, to be true: but yet do not by faith apply the grace and mercy of God, promised in the Gospel 1 Historical faith. Parae. explic. catech. Urs. par 2. q. 21. Pola. Synt. t. 2. i. 9 c. 6. to them that believe. This is called an historical faith. For they that have this faith, do acknowledge the History of the Bible, and all things contained therein, to be true: by this faith, they acknowledge, that what God hath done, is true: and what he hath said, and promised, shall surely come to pass: they have a general knowledge, they have their understanding enlightened with knowledge, but not with renewing grace, nor saving knowledge; this bare knowledge alone, may be in Reprobates, and wicked men; yea, in the Devils. In wicked men, for it is said of Simon that p Acts 8. 13. he believed. Did he believe? what faith had he? was it a true faith? No, his faith was but a general knowledge, with an assent to the things which he heard the Apostles preach, that they were true: but they wanted the true saving faith; as appears by Peter's 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 bitterness, and in the bond of iniquity: yea, this general faith is in Devils, as S. james witnesseth, r Jam. 2. 19 thou believest that there is one God, thou dost well; the Devils also believe and tremble. That is, the Devils have a general knowledge of the Word of God, and the things contained therein, and believe that whatsoever is written in the Word of God, is true; they believe according to the Scriptures, that God is a just God, and will punish sinners; yea, they know and believe, that God hath prepared Hell for the tormenting, not only of wicked and men, but for the everlasting tormenting of the Devil and his Angels; this they believe, and believing, tremble: but they want the true faith to apprehend the mercy of God in Christ jesus. Wherefore one saith of the faith of Devils, that it is s Fides in Daemonibus coacta. Tho. 1. q. 64. ar. 2. not voluntary, but forcibly drawn from them. Secondly, some have not only a knowledge of the 2 Temporary faith. Word, and doctrine delivered in the Scriptures, but do give their assent thereunto, by open profession of the Gospel, and that with joy and delight, but it is only Parae. explic. catech. Vrsin. for a time: and in time of trouble and temptation, their faith fails, and they go away, and fall back 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, upon which the seed of God's Word falleth, and they receive it with joy, yet have no root in themselves, and therefore 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 Saviour speaks in the Parable of the seed. And as S. Luke hath it, u Luk. 8. 13. for a while they believe, and in time of temptation fall away. Thirdly, some have had power given them from above, 3 Miraculous faith. to do wonders, and work miracles, and that by the gift of Faith: which faith was a special gift of God, either to do some strange and extraordinary work, Parae. which could not be done by ordinary means; or else, a gift of foretelling things to come, by divine revelation. By this faith, Peter restored the x Acts 3. 9, 7. lame to his limbs. And raised y Acts 9 40. Tabytha from death to life. And by this faith, Paul healed the man that had been z Acts 14. 8, 9, 10. a Cripple from his mother's womb. But this faith alone (though it be great in power, and mighty in working) doth not justify a sinner, nor save a soul: and therefore, we find that wicked men, and such as have not had true saving faith, have had power to do miracles, and to work wonders. It is held that judas wrought miracles, as did also the rest Pola. Synt. t. 2. l. 9 c. 6. of the Apostles: for Christ gave this power to the a Matth. 10. 1. twelve Disciples: and yet judas was a Devil; and so Christ calls him, b joh. 6. 70, 71. Have not I chosen you twelve, and one of you is a Devil? he spoke of judas Iscariot. Our Saviour hath told us, that very Hypocrites and wicked men may do wonders, and will glory in the same, and plead for themselves at that great day, what wonderful things they have done, c Mat. 7. 22, 23. Many will say to me (saith Christ) in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out Devils? and in thy name done many wonderful works? and than I will profess unto them, I never knew you, depart from me ye that work iniquity. And S. Paul speaking of Antichrist, saith, that d 2 Thess. 2. 9 his coming is after the working of Satan, with all power, and signs, and lying wonders. Fourthly, some have faith, whereby they do not 4 justifying faith. only believe the Word of God to be true, and give assent thereunto with joy for a time; but the Spirit of God worketh such grace in their hearts, that they do apprehend Christ jesus for their justification, and are persuaded of the mercy of God in Christ, for the remission of their sins, and salvation of their souls; and in this faith they continue to the end: these have a true, justifying, and saving faith. Of this faith, and the nature of it, more is to be spoken in the next place, where I come to show what the true faith is. CHAP. VI Showing that there is but one true saving Faith: and what it is: with the titles given unto it, and the properties belongging thereunto. THe divers sorts and kinds of Faith being made 3 There is but one true faith. known; the order of the Treatise requires, that in the third place, I make it manifest, that notwithstanding there be divers kinds 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 conversant, which is the object of faith; the other, is concerning the subject persons, in whom faith is. Faith, is (as hath been showed) diversely in divers men; some have a great, and some a little faith: some have a strong, and some a weak faith: some have an effectual, working faith, a living faith; and some have but an unfruitful faith, a dead faith: some have a feigned, and some an unfeigned faith: some have but an historical, some a temporary, and some a true justifying, and saving faith. In regard of men therefore, faith is divers: but inasmuch as the a Cum obiectum fidei sit prima veritas, fides necessario una. Tho 22 a. q. 4. ar. 6. object of faith is, as one saith, the first truth, because faith is conversant about the Truth, and that there is but one Truth, from hence it is, that there is but one true faith, by which we can be saved. This is verified by that saying of the Apostle to the Ephesians: b Ephes. 4. 5. one Lord, one Faith, one Baptism. And this one, true saving faith is thus defined. True saving faith is a gift of God, whereby we apprehend What true saving faith is. Christ, and his merits, for our justification, and eternal salvation. Or more largely, thus; True saving faith is a gift of God, wrought in the heart, by the Spirit of God, whereby we do not only assent to the Word of God, which we know and understand, that it is true; but also being persuaded of the mercy of God in Christ; do apprehend Christ, and apply vn●o ourselves the promises of the Gospel, for remission of sins, and everlasting life, through the merits of Christ. This is the true Titles given to true saving faith. faith: which, for the excellency of it, is called by S. Peter, c 2 Pet. 1. 1. precious Faith. It is called also saving Faith, because through it a sinner is saved; d Ephes. 2. 8. by grace, faith the Apostle, you are saved, through Faith. It is also called justifying Faith: because that by this faith we are justified from our sins, and accepted as righteous in the sight of God. Thus S. Paul speaks to the Romans, e Rom. 5. 1. being justified by Faith. And lastly, it is called f Tit. 1. 1. the Faith of God's Elect; because it is proper to the Elect. And in this true saving faith, there are three things Three things properly belonging to true saving faith. Pola. Synt. t. 2. l. 9 c. 6. necessarily required, which do fully contain the nature, and declare the properties thereof. The first is a knowledge of the word of God, and the promises of the Gospel. The second, is an assent thereunto. The third, is a persuasion of obtaining grace and mercy promised. Touching the first; To true saving 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 son Christ jesus whom he hath sent; necessary it is to know and understand the Articles of faith: in a word, necessary it is for every one that will be saved, to know all things necessary to his salvation. g Rom. 10. 17. Faith cometh 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 believe to salvation? Secondly, in true faith, there is required an assent unto 2 An assent unto the Word of God. the Word of God; that is, to every word of God in general: and in particular, to the promises of the Gospel, made to them that believe: because it is said; h Marc. 1. 15. Believe the Gospel. And this assent to the word of God, and promises of the Gospel, is to be yielded of us, not in respect of any evident reason that we see, to cause us to assent thereunto; but in regard of the authority of God, whose word it is: for faith is not grounded upon reason, neither is it exercised about things visible to the eye of man, but about things invisible: for faith, as the Apostle saith, is the i Heb. 11. 1. substance of things hoped for, the evidence of things not seen, And therefore, whatsoever is written in the whole Word of God, we are to give assent thereunto, and to believe it for a certain truth, because it is the Word of God, though we see no reason to persuade us thereunto. Thirdly, in true saith, there is required a persuasion 3 A persuasion of the mercy of God. of the mercy of God in Christ, for the remission of sins, and everlasting salvation, through the merits of Christ, with a particular application of the same; whereby the true believer is persuaded, that the promises of God made in the Gospel, to them that believe; do aswell belong unto him, as unto others; and assuredly believeth, that through the merits of Christ, he himself shall be saved. Of which particular faith, Paul speaks thus to the Galatians, k Gal. 2. 20. I am crucified with Christ: nevertheless I live, yet not I, but Christ liveth in me: and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me. In that he speaks of his faith in the Son of God, and saith, that God loved him, and gave himself for him, he speaks of a particular faith, applying Christ unto himself. These are the properties of true saving faith; which being duly considered, may serve, First, for confutation of that Romish implicit faith; Use 1 which stands in a bare assent to the Word of God, and Against implicit faith. the articles of faith in general, without a particular distinct knowledge of what is believed: believing according to that which the Church believeth. Thus the Church of Rome leads the poor people in blindness, persuading them, that it is sufficient for them to assent to the faith of the Church, whatsoever it be: and to believe as their Pastors believe: though they understand not what they believe. Yea, Bellarmine himself, a Cardinal of Rome, doubteth not to say, that justifying faith is l Neque fiducia in Deo per Christum, neque vera aliqua rerum divinarum notitia; sed simplex s●● merus & generalis verbi divini assentus. Bellar. de justis. neither any confidence in God through Christ, neither is it any true knowledge of things divine, but a mere general assent of the Word of God. But I have proved, that besides the assent that we are to give to the Word of God; in true faith, there is required a knowledge, and understanding of the truth, which we assent unto: yea, moreover a particular application of the promises of the Gospel. For if a bare assent to the Word of God, without knowledge of the same, and to believe as the Church believeth, and not to inquire in particular, what the Church believeth, were sufficient to the saving of men's souls; Wherefore then is it, that our Saviour saith, m joh. 5 39 search the Scriptures? And that S. Paul saith, n 1 Thess 5. 20, 21. Despise not prophesyings, prove all things, hold fast that which is good? The Bereans are commended, not only for that, when they heard the Apostles preach, they received the Word with readiness of mind, 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 believed. These Bereans heard the Word of the Apostles, but they did not give assent thereunto, to believe what they heard, for a certain truth, till they had searched the Scriptures, to see whether the things which the Apostles preached were agreeable to the Scriptures, and then they believed. Wherefore this implicit faith is to be rejected as unsound doctrine: because it prefers ignorance before knowledge. Secondly, seeing that true saving faith is not only an Use 2 assent to the Word of God, but hath in it a persuasion To have a particular faith; applying the promises of the Gospel to ourselves. of the mercy of God in Christ, with a particular application of the promises of Christ, and his benefits; this is profitable for instruction, to teach us, as many as desire to be saved, not to content ourselves with a general assent to the Word of God, when (it may be) we understand it not; nor yet to rest in the general knowledge of the Word, (which is but an historical faith) but to labour for a particular faith; by which we may so believe the promises of God, made in the Gospel generally to all that believe, that we can in particular apply them to ourselves: S. Paul to the Ephesians saith, p Ephes. 5. 2. Christ hath loved us, and given himself for us. And to the Galatians he saith, q Gal. 2. 20. the Son of God, who loved me, and gave himself for me. The former words are general, concerning the benefit of Christ's death and passion, to all that believe: In the later, Paul applies the benefit of the death of Christ to himself in particular. Whereupon, a learned Divine saith, r Ab universali, quisque debet ad suum particulare hoc Christi beneficium transfer. Zanch. in Eph. 5. From the universal, every one is to b●ing the benefit of Christ's death to his own particular; and say with Paul, Christ gave himself for me. Christ our Saviour makes an universal promise to all that believe: s Joh. 3. 16. Whosoever believeth in the Son of God, shall not perish, but have everlasting life. Now, the believing soul, having true faith in Christ, assumes this to himself, and saith, I believe in the Son of God; and thereupon necessarily concludes the assurance of his own salvation; saying, therefore I shall not perish, but have life everlasting. Thus, true saving faith applieth in particular, the general promise made to all that believe. God's general promise, is like the King's general pardon: wherein, though no man be named, yet any offender, when he hears the general pardon read, can say, this clause belongs unto me, I take hold on this, I apply this to myself. So a sinner that believeth, hearing the gracious promises of God, made to sinners that believe and repent; by faith, applieth the general pardon of God's mercy to himself. The having of this particular faith is necessary to salvation: for every man must be saved by his own faith: Wherefore it is said, t Hab. 2. 4. the just man shall live by his Faith, not by another man's faith, but by his own faith. The general faith, to believe as the Church believeth, to believe as others believe, will not save the soul: but every man must believe for himself. For this cause, in the Articles of our Faith, this word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I believe, is prefixed, or understood, to go before every article: as, I believe in God the Father, I believe in jesus Christ, I believe in the Holy Ghost, I believe in the forgiveness of sins, etc. giving us thereby to understand, that every Christian is to believe every article of the Faith, distinctly for himself; & to apply the benefit of every article to himself. Faith i● then profitable, when it can apply Christ: so that a man may say with Thomas, u joh. 20. 28. my Lord, and my God. For true faith is as a right hand to lay hold on Christ; as the eye to look unto Christ; yea, the very life of the soul, whereby we live in Christ: for we x Gal. 2. 20. live by the faith of the Son of God. Our faith whereby we apprehend Christ, and apply him to our souls, should be such as that we may draw spiritual virtue from Christ, grace and mercy for our sick sinful souls, as the woman with the bloody issue, drew virtue from Christ to heal her diseased body. A man that hath a wound, cannot possibly be cured, though the Physician be never so skilful, and the salve never so healing, except the plaster be applied, and laid to the sore: Christ jesus is the best Physician to cure our diseased souls, and wounded consciences; and he hath excellent healing salve, precious balm for the curing of our souls, even his own precious blood, which he shed for the remission of sins: but this precious balm doth only help and heal their souls, who reach forth the hand of faith, to apprehend Christ: and do apply the merits of Christ's Death and bloodshed to their own souls. Wherefore, let no man content himself with a general faith, but strive and labour, yea, have a longing desire to attain to this particular faith: for this is true saving faith, to apply Christ jesus unto our souls, with the merits of his death and passion. Lastly, whereas true saving faith stands principally in the apprehension and application of Christ; from Use 3 hence ariseth Consolation to all them that truly have it. Consolation to them that have true faith. For by this faith, every believer receiveth Christ, yea, possesseth Christ for himself; as given for him, borne for him, dying for him, rising again for him; who was delivered for his sins, and rose again for his justification: which faith, if a man have not, he shall remain under perpetual doubtings, and anguish of mind, torment of conscience, and terror of the judgement to come: whereas if a Christian have true faith, and do believe God to be his Father, Christ jesus to be his Saviour and Redeemer; he may rejoice in tribulation and persecution; yea, by faith, get victory over temptations, and say with the Apostle, y Rom. 8. 33, 34. Who shall lay any thing to the charge of God's Elect? it is God that justifieth: who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is at the right hand of God, who also maketh intercession for us. Such comfortable persuasion, and such assurance of salvation, have all they, who have this true saving faith. CHAP. VII. Showing wherein true Faith consisteth. Of the general knowledge of God; that there is a God; against Atheists, and such as deny God. THe fourth thing in the Treatise of Faith, is, 4 Wherein the true s●●ing faith consisteth. wherein it consisteth. True saving faith, even that faith which brings eternal life, a F●des nostrain du●bus pri●●ipaliter consistit. 10. J● ve●a Dei cognition. 20. In mysterio incarnati●nis Christi. Tho. Aquin. 22●. q. 174. ar. 6. stands chief in two things. First, in the true knowledge of God. Secondly, in the mystery of the incarnation of Christ: grounded upon the words of our Saviour Christ: b Joh. 17. 3. this is eternal life, to know thee, the only true God, and jesus Christ whom thou hast sent. In the former part of the words, there is the true knowledge of God, this is eternal life, to know thee the only true God: in the later part, there is contained, the mystery of the incarnation of Christ, and jesus Christ whom thou hast sent. And because the true saving faith, which brings life eternal, c In two things. stands in these two, the knowledge of God, and of jesus Christ, for this cause one saith, that d Fides est vita aeterna. Bren. in joh. 17. Faith is life eternal. Because, by faith we apprehend Christ, and possess Christ, who is our Righteousness, our Salvation, and our Life. Again, concerning the former; the knowledge of God; S. Paul saith, e Heb. 11. 6. he that cometh to God must believe that God is. Of the later, the knowledge of Christ; our 1 In the right knowledge of the true God. Which knowledge of God is twofold. Saviour Christ himself saith, f joh 14. 1. Ye believe in God, believe also in me. The first thing then, wherein true faith consisteth, is the right knowledge of the true God. Now the knowledge of God is twofold: General, and 1 The general knowledge of God: twofold. Particular. The general knowledge of God is also twofold. The first general knowledge of God, is, to know and 1 To know that there is a God Which may be known. acknowledge that there is a God: which general knowledge of God, men may attain unto, not only by the clear light of the Scriptures, but by the very light of Nature: and not only by the Word of God, but also by the works of the Creation. First, by the very light of Nature, men have a general 1 By the light of Nature. knowledge, that there is a God: for naturally, the knowledge of God is written in the minds of men, and every man's conscience doth covince him, that there is a God: and no nation was ever so rude and barbarous, but hath acknowledged that there is a God: as some Heathen men themselves have testified. Of this general knowledge of God, the Scripture speaks thus, g Rom. 1. 19 that which may be known of God is manifested in them, for God hath showed it unto them. Again, the Apostle saith, h Rom. 2. 14, 15. When the Gentiles, which have not the Law, do by nature the things contained in the Law; these having not the Law▪ are a Law unto themselves, which show the work of the Law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing, or else excusing one another. Secondly, men may come to this general knowledge 2 By the works of the creation. of God, by the works of the Creation: when men lift up their eyes towards the Heavens, and behold the Firmament, the Sun, the Moon, and the Stars, those rious lights, and consider the excellent frame of Heaven & Earth, & take a view of the things contained therein; they may in the works of God, as in a fair large book, read in capital letters, that there is a God which made Heaven and Earth, the Sea, and all things therein. Of which the Apostle thus speaketh to the Romans, i Rom. 1. 20. The invisible things of him, from the creation of the world, are clearly seen, being understood by the things that are made, even his eternal power and Godhead. The consideration of this general knowledge of Use. God, that there is a God, both by the light of Nature, Against Atheists, which deny God. and by the book of the Creatures, may serve for the just reprehension of Atheists, who deny God. Of which there are three sorts. The first, are such as deny God in heart. 1 In heart. The second, which deny God in words. The third, which deny God by their works. Touching the first sort: There are some so much wanting in the knowledge of God, and so fare from acknowledging the very true God, that they deny God; and though some dare not be so wicked, to blaspheme the Deity with open mouth, to say there is no God: yet, in their hearts they think so, and say so secretly within themselves. Of such, it is said in the Psalms, k Psal. 14. 1. the fool hath said in his heart, There is no God. This Atheism of the heart, is, when men conceive evil thoughts and imaginations against God: as when they see the divers conditions of men in the world, and mark how some live in prosperity, and others in adversity; how some flow in wealth, and others spend their days in misery; how, for the most part, wicked men flourish, and have what their heart can wish, and good men are afflicted; they begin to think with themselves; if there be a God, where is his Providence, that should rule and govern all things in the world? why doth God suffer things to be so? here the fool saith in his heart, there is no God; because he cannot discern the Providence of God, which extends itself to all things in the world: so that not so much a● a Sparrow can fall to the ground l Matth. 10. 29. without your father, as saith our Saviour. When men see, and perceive, that wicked and men, through pride, exalt themselves above others, and grow to be oppressors of the poor, wronging the righteous, hurting the fatherless and the widows: they say within themselves, where is the justice of God? if God be a just God, why are not such wicked men punished? why doth not some judgement fall upon such cruel oppressors? thus the fool saith in his heart, there is no God; because he hath not patience to wait the appointed time of God's justice, to see the end of the wicked; and to consider, that though the wicked prosper for a time, yet the Lord hath set them m Psal. 73. 18. in slippery places, and in the end will cast them down. Further, when wicked men commit sin, and do not feel the hand of God upon them, punishing and plaguing them for their sins, they begin to deny the knowledge of God, and the presence of God, and conceive wicked thoughts against God, that God sees not, that God knows not all the wickedness that they do; and therefore, they are bold to continue in sin, and to go on in their course of life, and say n Psal. 10. 11. in their heart, God hath forgotten, he hideth his face, he will never see it. Again, o Verse 13. he hath said in his heart, thou wilt not require it. Moreover they say, p Psal. 73. 11. How doth God know? is there knowledge in the most High? now, to deny the providence of God, the justice of God, the knowledge of God, and presence of God; to deny that God knows all things, and sees all things, is to deny God. Wherefore, to the end that this sin of Atheism in the heart, may be remedied, it behoves every one to look carefully to his heart, to watch over his heart, that no such wicked thought against God, do arise in the heart; and if at any time such evil thoughts do arise, to labour to suppress and beat them down, by acknowledging Gods divine providence; that he rules and governs all things in the world, and that most wisely: by acknowledging God's justice in punishing sinners, and rewarding every man according to his deeds: by acknowledging God's omniscience, and omnipresence; that God knows and sees all things that are done upon the face of the earth: according to that saying of Solomon, q Prou. 15. 4. the eyes of the Lord are in every place, beholding the evil and the good. And therefore not to be so foolish, nor so sinfully wicked, as to say with the fool (though it be) in his heart, There is no God. The second sort of Atheists, are they which in plain 2 In words. words deny God. The former did but think evil against God; they said but in their heart, there is no God. But these blaspheme God with their mouths, r Psal. 73. 9 They set their mouth against the Heavens. These kind of Atheists are a most wicked generation, having mouths full of blasphemies, odious to God, and hateful to good men: Traitors they are to God's Majesty; they deny God's Supremacy: they deny God to be supreme Governor of the world, attributing all things to Nature. These deserve rather to be punished, then confuted. But if the Atheist would diligently consider the glorious Reasons against Atheism. frame, and orderly composing of the things in Heaven and Earth: if he would lift up his eyes towards the Heavens above, and take a diligent view of the things below, he should be stricken with admiration, and say, s Psal. 104. 24. O Lord, how manifold are thy works? in wisdom hast thou made them all. Besides, the Atheist might know that there is a God, by his Providence, so wisely and orderly governing all things in the world: Indeed, we see that there is a natural course of things in heaven and earth: the Sun knoweth his rising and falling: Summer and Winter keep their natural course: but there is a first Mover, even that Heavenly Mover, who sits in his throne, in the highest Heavens, and gives motion to the things in heaven and earth, whose name is, t Exod. 3. 14. I am: who hath a being of himself, & gives being to all creatures; in whom we live, and move, and have our being: and that must needs be God, who rules and governs all things in their natural course. Lastly, let the Atheist knock at the door of his own conscience, and ask what that meaneth, that at the hearing of thunderclaps, at the flashing of lightning, and at the mighty moving of the earth, he is so afraid and trembleth. Yea, let him ask again, and inquire, what that meaneth, that the worm is still gnawing and biting, and will give him no rest. And his own conscience will tell him, that in all these, there is something above nature: that there is a God, who showeth his mighty power in the clouds; and by the same mighty power, shaketh the foundations of the earth: that there is a God, who, because he is a just God, will not suffer wicked men to go unpunished; and the gnawing worm of a guilty conscience, in the mean time, will give the sinner no rest, but accuseth him of the transgression of the Law of God: his own conscience is as a Sergeant arresting him, and summoning him to appear before God's Tribunal Seat, there to answer for the deeds that he hath done. The Atheists own conscience telleth him that there is a God: so that he may say, u Psal. 58. 11. Verily there is a reward for the righteous; verily he is a God that judgeth in the earth. The third sort of Atheists, are they, who deny God 3 By their deeds. by their deeds; of which denying of God, S. Paul speaks to Titus, x Tit. 1. 16. They profess that they know God, but in works they deny him, being abominable and disobedient, and unto every good work reprobate. here is mention of denying God; but who deny him? they that profess they know God. How may that be, that they which profess God, should also deny God? they profess him in words, but deny him in deeds. Such Atheists as these, there were in the Apostles time, I would there were not cause to complain of such in our time. Many, yea, the most men profess that they know God; they acknowledge there is a God, and they acknowledge that God is to be worshipped; yet many deny God by their works. Consider this first in profane people: Demand of the greatest Swearer, Profaner of the Saboth, Quarrel, Adulterer, Drunkard, etc. whether he know God. He will profess that he knows God: but look to his deeds, and you shall find that they are vile and abominable: his works are such, and his manner of life such, as if he rather thought in his heart there were no God: neither God nor Devil, neither Heaven nor Hell. Secondly, consider this in Hypocrites; they profess that they know God, they worship God publicly, and it may be privately too; in the Church, and in the house; they read the Scriptures, hear the Word, and receive the Sacraments: in a word, they will not be behind in any outward religious duty of piety and holiness. And all this is godly and religious. What then is wanting? one thing is wanting; the practice of godliness: a good life, a godly conversation answerable to their profession: this is wanting. For consider, in regard of the performance of the duties of piety; how some do all in outward show, and for vainglory: pray and fast, to be seen of men: and give alms, to have praise of men: consider their works of righteousness, their dealing towards men, how fare they are from doing unto others, as they would that men should do unto them: further, let it be observed, how divers will take their times and opportunities, when they are out of the company of the godly, they be for all companies; to do as others do: to swear among Swearers, to game with Gamesters, to drink with Drunkards, to be partakers with the Adulterers, and as the saying is, among Good-fellows to play the Goodfellow; to carouse and drink healths, etc. and by these things it may evidently appear, that though they profess they know God, yet by their works they deny him. These are no good Christians, no sound Professors; because their words and their works do not agree together: their conversation is not answerable to their profession: but these are Hypocrites, yea, Atheists; denying God: They profess that they know God, but in works they deny him. To conclude, seeing that wicked life, and a bad conversation ranks a man, either amongst the profane, or amongst Hypocrites, and such as deny God: my exhortation to all that know God aright, and to those that make a good profession, is, that of the Apostle Paul to the Philippians, ʸ Let your conversation be, as it becometh a Phil. 1 27. the Gospel of Christ. And this of the first general knowledge of God. CHAP. VIII. Showing, that there is one, only true GOD: against Idolatry. THe second general knowledge of God, is, to 2 To know that there is one only true God. Acknowledging the Unity of the Godhead, and Trinity of persons. know and acknowledge that there is one God; and three persons in the Godhead: to acknowledge the unity of the Godhead, and the Trinity of persons; the Father, Son, and Holy Ghost; and that every one of these three persons, is God: to know and acknowledge, that God the Father is of himself, from everlasting: that the Son is begotten of the Father by eternal generation: and that the Holy Ghost proceedeth from the Father and the Son: to believe, that God the Father created the world: that God the Son redeemed mankind: and that God the Holy Ghost sanctifieth the Elect. This is the general knowledge of the one only true God. And this general knowledge of the true God, is attained unto, not by the l●ght of Nature, nor by the works of the Creation, but by the Scriptures. The knowledge of the true God, cometh by the knowledge of the Scriptures: for the Scriptures do show unto us, both the Unity of the Godhead, and the Trinity of persons. That there is one God, Moses showeth, saying, a Deut. 6. 4. Hear, o Israel, the Lord our God is one Lord. David also speaks thus: b 1 Chro. 17. 20 O Lord, there is none like thee, neither is there any God besides thee. And S. Paul saith, c 1 Cor. 8. 4. We know that an Idol is nothing in the world, and that there is none other God but one, And concerning the Trinity of persons, S. john saith, d 1 joh. 5. 7. There are three that bear record in Heaven, the Father, the Word, and the Holy Ghost, and these three are one. The consideration of this general knowledge of Use. God, to know the one, only true God; serves to reprove Against Idolatry. the Worshippers of Idols: who, though they know and acknowledge that there is a God; yet do not either know the true God, or knowing the true God, do not worship him aright; but worship false Gods, and give unto creatures, the worship which belongeth to the Creator. Wherefore, Chrysostome upon those words of our Saviour Christ, e Joh. 17. 3. This is life eternal, to know thee the only true God. Hath these words: f Solum verum Deum, ad eorum qui Dij non sunt, d●fferentiam inquit. Chrys. in Joh. Hom. 79. twofold. He saith, the only true God, to put a difference between the one only true God, and those which are no Gods. Let us take a view of the kinds of Idolatry, and then we shall see plainly, who are here justly to be reproved. Idolatry is twofold. The one external. The other internal. Externall, or outward Idolatry, is also twofold. 1 Outward Idolatry. twofold. The one is, that open, manifest, and gross Idolatry of the Gentiles, of Heathen men, which knew not God: and therefore worshipped Idols, false gods, instead of 1 Open & plain Idolatry. the true God. For rather then any Nation would be altogether without a God, they would worship those which were no Gods: as S. Paul describes the Idolatry of the Gentiles: g Rom. 1. 23. And changed the glory of the uncorruptible God, into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things. And a-againe he saith, h Verse 25. Who changed the truth of God into a lie, & worshipped and served the creature, more than the Creator, who is blessed forever. Whether the Gentiles did worship false gods, or the image of their false gods; or any similitude, or image of the true God; all was Idolatry. Of the false gods of the Heathen, David saith, i Psal. 96. 5. All the gods of the Nations are Idols, but the Lord made the Heavens. And of all the images of the false Gods, David also saith, k Psal. 115 4, 5 6, 7, 8. The Idols are silver and gold; the work of men's hands, they have mouths, but they speak not; eyes have they, but they see not. They have ears, but they hear not; noses have they, but they smell not, etc. They that make them, are like unto them; so is every one that trusteth in them. And as for the making of any image, or picture of the true God, it is plainly forbidden: for Moses straightly chargeth the children of Israel, that they make no similitude of God, l Deut. 4. 15, 16. Take good heed unto yourselves, (for ye saw no manner of similitude on the day that the Lord spoke unto you in Horeb, out of the midst of the fire) lest ye corrupt yourselves, and make you a graved image, the similitude of any figure, etc. The other kind of external or outward Idolatry, is 2 Close Idolatry. a more close and covered Idolatry, pretending the worship of God: this is the Idolatry of the Church of Rome, the Idolatry of Papists: who, although they know, and acknowledge the true God, and worship the true God, yet, because they do not worship him after a right manner, but otherwise then God hath appointed in his Word, they commit Idolatry. The truth of this, I confirm, by the consideration of the manner of God's worship appointed us, both in general, and particular. Touching the first; The Rule of God's worship prescribed unto us, in general is, that m joh. 4 23, 24. The true Worshippers shall worship the Father in spirit, and in truth: for the Father seeketh such to worship him. God is a Spirit, and they that worship him, must worship him in Spirit and in Truth. But the Romish Church, howsoever it may pretend the true worship of God in spirit & truth, yet they of that Church have devised strange worship, no where commanded in God's Word, never approved of God: and that is, to bow down before an Image, made for religious use: which is a plain breach of the second Commandment. And it helps them nothing, to say, that they worship Object. not the Image, but God in the Image: for this was the Idolatry of the Heathen: they worshipped their Heathen Answ. gods, and their Images; but the Heathen were not so foolish, as to think, that the Image of jupiter, was jupiter himself; but they worshipped jupiter their god, in his Image: so the Israelites (who had learned Idolatry of the Gentiles) worshipped God, even the true God, in the image of the golden Calf: for they said, n Exod. 32 4. These be thy gods, ● Israel, which brought thee up out of the land of Egypt. Now, the Israelites were not so void of understanding, to think, that the golden calf which Aaron had made, was the God of Israel, but they worshipped God in the golden calf. The truth is, there's little difference of Idolatry, whether we worship the Idol, or God in the Idol: whether the image, or God in the image. For in so doing, we give that honour unto the Idol or Image, which belongs unto God, and that under colour and pretence of worshipping God. And jehovah the Lord, who is a jealous God, cannot endure, that another should usurp that honour which is due unto his name. Wherefore he saith, o Isa. 42. 8. My glory will I not give to another, neither my praise to graved images. Secondly, in particular, I instance in Prayer: concerning which, the rule of God's worship is; that we pray to the Father in the name of jesus Christ; with assurance, that he will hear our prayers, and grant our requests, which we make in his name. For thus saith our Saviour Christ, p joh. 16. 23. Verily, verily, I say unto you, whatsoever you shall ask the Father in my name, he will give it you. Now, whereas they are not content with this word of God, to pray unto God in the name of Christ, but flee to the intercession of Saints and Angels; they worship God with a devised worship; such as God hath not commanded, neither requireth. When Papists therefore bow down before an Image, and kneel to a Cross or Crucifix, it may be said unto them, as it was said to those hypocritical jews, q Isa. 1. 12. Who hath required this at your hand? for, as for Saints, they themselves worship God, and r Reu. 4. 10. cast their crowns before the Throne: and therefore they will not be worshipped. Neither will the Angels be worshipped; the Angel that appeared to john in the Revelation, refuseth to be worshipped, for when john fell down to worship before the feet of the Angel, the Angel said, s Reu. 22. 9 See thou do it not: for I am thy fellow-servant, and of thy brethren the Prophets, and of them which keep the sayings of this book: Worship God. It was the Devil, that bad Angel, that would be worshipped; he saith to our Saviour Christ, tempting him, t Matth. 4. 9 All these things will I give thee, if thou wilt fall down and worship me. But as for the good Angels, they will not be worshipped; they bid us worship God. This of external and outward Idolatry. The second kind of Idolatry, is Internal & Spiritual: 2 Inward, or spiritual Idolatry. & that is, Idolatry of the heart. This Idolatry is committed, when we love any thing above God, or trust in any thing more than in God, and so set up an Idol in our hearts. This Idolatry is more general than the former; this reacheth to all sorts of people: for though a man do know the true God, acknowledge one God in three persons, worship the true God, and abhor Idols; though he make no Image of God, neither bow down before any Image; in a word, though a man be no Infidel, no Heathen-man, but a Christian; no Papist, but a Protestant; yet for all this, he may be an Idolater in heart: by seetting his heart upon some thing that he love's, more than upon God; and by putting his trust and confidence in some thing else more than in God. Thus the covetous man makes an Idol of his riches and wealth, of his silver and gold. job saith, u job 31. 24. If I have made gold my hope, or said to the fine gold, Thou art my confidence. The Apostle in plain terms, calls x Coloss. 3. 5. Covetousness Idolatry, and the y Ephes. 5. 5. Covetous man an Idolater. The voluptuous man makes an Idol of pleasure, Lady Pleasure is his goddess. Gluttons and Drunkards make an, Idol of their belly; their belly is their God; so the Apostle speaks of so●●●, z Phil. 3. 19 whose God is their belly. Hereupon Chrysostome saith, a Varij sunt Idololatriae modi. Chrysost in Rom. Hom. 6. There are divers sorts of Idolatry. One hath Mammon for his Lord; another makes his belly his God; another makes some other lust his God: and though thou dost not offer sacrifice unto these thy Gods, as the Gentiles did, yet thou dost worse, for thou sacrificest thine own soul unto them: thou bowest not the knee to them, neither dost fall down before these thy gods, to worship them; but yet thou art obedient unto them, and art at their command: if thy belly or thy lusts command thy service, and require to do any thing for them, thou art ready to do it. Thus Chrysostome. Now, it stands us christian's in hand, as we abhor Idols, for the outward; so to look to our hearts and affections, that we do not set up an Idol in our heart: for certain it is, we cannot both worship God, and serve Idols, whether outward or inward. b Matth. 6. 24. No man (saith our Saviour) can serve two masters: ye cannot serve God and Mammon. No man can serve God and riches, God and his pleasures, God and his belly, God and his own lusts. The worship of the true God, and the worship of Idols, cannot stand together. When the Philistines brought the Ark of God into the house of Dagon, the god of the Philistines, and placed it by Dagon, c 1 Sam. 5. 4. in the morning they found Dagon fallen to the ground. As the Ark of God and Dagon cannot stand together in one Temple; so the true worship of God, and Idols, cannot stand together in one temple, in one house, nor in one heart. If a Christian do truly serve and worship the true God, with the affection of the heart; if he love God above all, trust in God alone, and fear God with all his heart; then there will be no room to set up the Idol of Covetousness, or Pleasure, or Lust, in the heart: these cannot agree together. Wherefore, if we will be true worshippers of God, we must put away all false worship, and remove all Idols out of the heart; we must cast down the Idol of Covetousness, the Idol of Pride, the Idol of Lust, the Idol of Pleasure, &c: and give God l●●●e alone to sit and rule in the heart, as God: for God and Idols cannot dwell together: as the Apostle saith, d 2 Cor. 5. 14, 15, 16. What fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Beliall? or what part hath he that believeth with an Infidel? and what agreement hath the Temple of God with Idols? for ye are the Temple of the living God, as God hath said, I will dwell in them, and walk in them, and I will be their God, and they shall be my people. CHAP. IX. Of the particular knowledge of God; acknowledging the one only true God, to be our God: how necessary this knowledge of God is; how profitable it is: how dangerous to want it: and the means of obtaining it. HItherto of the general knowledge of God. The particular knowledge of God, is not 2 The particular knowledge of God. only to know that there is a God, nor only to know that there is one only true God, to acknowledge the Unity of the Godhead, 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 us in Christ, hath redeemed us by Christ, and sanctifieth us by his Holy Spirit. To acknowledge that God the Father is our Heavenly Father, who hath created, preserved, and doth continually by his providence sustain us: that God the Son is our Saviour 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 save our souls, and give us life everlasting. So that a man having true saving Faith, and being endued with this true saving Knowledge, may say unto the Lord with David, a Psal. 22. 10. Thou art my God. Again, b Psal. 25. 2. O my God, I trust in thee. Yea, may say with Thomas, c joh. 20. 28. My Lord, and my God. This is not only to d Credere D●um: cred●re De●● credere in Deum. believe there is a God, that God is; and that there is one God; nor only to give credit to the word and promise of God; but this, is to believe in God, That is, so to believe, as that every one that hath true faith, can say in particular, for himself; I believe, that the one only true God, is my God; and therefore I trust in him, I fear him, I love him, I worship him, I call upon him, I depend upon his providence, for temporal things; and rest upon his mercy, for forgiveness of sins, and everlasting life. This particular knowledge of God, is saving knowledge, bringing comfort, health, and salvation to the soul: as our Saviour saith, e joh 17. 3. In the knowledge of God four things to be considered. This is life eternal, to know thee the only true God. And to the end, that we may seek after, and attain unto this saving knowledge, I will show four things concerning the knowledge of God. First, how necessary it is to have 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 means of obtaining it. Touching the first: the true knowledge of God is necessary, for First, God requireth it. Solomon saith, f Prou. 3. 6. In all thy ways 1 God requireth it. acknowledge him. David giveth his son Solomon this counsel; g 1 Chro. 28 9 Know thou the God of thy Father, and serve him with a perfect heart, and with a willing mind. And S. Paul prayeth for the Colossians, that they might increase in the h Col. 1. 10. knowledge of God. 2 God complains of the want of it. Secondly, the Lord complains of the want of the knowledge of God, by jeremy thus, i jer. 4. 22. My people is foolish, they have not known me. And by Hosea he saith, k Hos. 4 1. The Lord hath a controversy 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 than sacrifice. sacrifice and offerings. l Hos. 6. 6. I desired mercy, and not sacrifice (saith the Lord) and the knowledge of God more than offerings. Fourthly, the knowledge of God is so necessary, that 4 Without it we cannot be saved. without it we cannot be saved. S. Paul affirms, that m 1 Tim. 2. 4. God will have all men to be saved, and come unto the knowledge of the truth. God, who hath appointed the end, hath also ordained means to the end: the end is the salvation of our souls: that's the end of our Faith, that's the blessed end that we desire, and long for; now the means of obtaining salvation, is to come to the knowledge of the truth: to know and acknowledge the only true God, and jesus Christ whom he 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 wrathful, to become gentle and patiented. This was fore-shewed by the Prophet Esay, saying. n Isa. 11. 6, 7, 8, 9 The Wolf shall dwell with the Lamb, the Leopard shall lie down with the Kid: and the Calf, and the young Lion, and the Fatling together, and a little child shall lead them. And the Cow and the Bear shall feed, etc. They shall not hurt nor destroy in all my holy mountain: for the earth shall be 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 Wolves, given to devour and destroy their neighbours; the the knowledge of God will cause them to cease from their ravenous, greedy devouring of others: if they be by nature like Lions and Bears, fierce, wrathful, bloody-minded; the true knowledge of God will tame them, and make them meek and gentle. Wherefore, if any now in the time of the Gospel, be like Wolves, and Lions, and Bears, towards their brethren and neighbours; it is, because they have not the true knowledge of God. But here it will be said, that some that have knowledge, Object. are wrathful, cruel, and hardhearted towards their brethren. I answer; their knowledge is not sanctified: they have Answ. knowledge, but not grace to put their knowledge in practice: they know God, but will not do the will of God. They have the knowledge of God in their heads, but not in their hearts. For certain it is, if men had the true knowledge of God, aswell in their hearts and minds, as in their heads and tongues; they would not, they durst not be to their brethren, as Wolves, and Lions, and Bears; the knowledge of the Lord would make them more peaceable, more quiet, and patiented. Secondly, the true knowledge of God brings eternal 2 Eternal life cometh thereby. life: so saith our Saviour, o joh. 17. 3. This is life eternal, to know thee the only 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 hurtful and dangerous: for it causeth, thereof. As the knowledge of God is necessary and profitable, so the want thereof is hurtful and dangerous. First, because the want of the knowledge of God causeth mourning and languishing, desolation and destruction: as the Lord showeth in Hosea, complaining that there was p Hos. 4. 1, 3. no knowledge of God in the land, he saith, therefore 1 Mourning and desolation. shall the land mourn, etc. Again he saith, q Verse 6. My people are destroyed for lack of knowledge. Secondly, where the knowledge of God is not, men are given over to a reprobate mind, to do things that 2 A reprobte mind. are not convenient. This S. Paul showeth, speaking of the Gentiles, r Rom. 1. 28, 29. Even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient: being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness, full of envy, etc. Thirdly, to them that know not God, there remains 3 Punishment. nothing but judgement, punishment, and everlasting destruction; as saith the Apostle, s 2 Thess. 1. 7, 8, 9 The Lord jesus shall be revealed from Heaven, with his mighty Angels, in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord jesus Christ, who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power. The fourth thing concerning the knowledge of God, 4 Means whereby we may come to the right knowledge of the true God. is the means whereby we may come to the true knowledge of God. That there is a God, may be known (as hath been already showed) by the light of Nature, and by the book of the Creatures: and that there is one true God, is manifest by the Scriptures: the Word of God revealeth the Unity of the Godhead, and the Trinity of Persons; but to the attaining to the right knowledge of the one only true God, by a particular knowledge, to know him to be God unto us, to acknowledge the one only true God, to be our Lord, and our God, (as hath been formely more fully declared) there is required more than the light of Nature. more than the book of the Creatures: and more than bare knowledge of the Scriptures: for this particular knowledge of God, is attained unto, partly Two. by the Word of God, and partly by the Spirit of God: the one being an outward, the other an inward 1 By the Scriptures. means, to teach us the true knowledge of God. The true knowledge of God, then is attained unto, First, by the Scriptures: and that both by the Law, and the Gospel. For, t Per Legem cognitiopeccati nostri, per Enangelium cognitio gratiae Dei. Zanch. de Natu. Dei. lib. 3. cap. 3. By the Law, as one saith, we come to the knowledge of our sins, and of our misery: by the Gospel, we come to the knowledge of the grace and mercy of God shown us in Christ jesus. According to that saying of S john, u joh. 1. 17. The Law was given by Moses, but grace and truth came by jesus Christ. And to the end, that we may come to the true knowledge of God, by the Scriptures, there are four things necessarily required at our hands. And that by, First, that we diligently read the Scriptures: concerning 1 Reading the Scriptures. which, our Saviour Christ hath said, x joh. 5. 39 Search the Scriptures, for in them ye think ye have eternal life, and they are they which testify of me. This was the practice of those noble Bereans, who having heard Paul preach unto them jesus, y A●ts 17. 11. searched the Scriptures daily, whether those things were so. Secondly, that we carefully and attentively hear 2 Hearing the Word of God. the word of God preached. Eor * Rom. 10. 17. Faith, as saith the Apostle, cometh by hearing, and hearing, by the Word of God. Our Saviour saith, z joh. 17. 8. I have given unto them the words which thou gavest me, and they have received them, and have known surely, that I came out from thee, and they have believed that thou didst send me. In which words, he showeth three things; first, he gave them his Word: secondly, they received it: and thirdly, by the Word of God, they knew God, and jesus Christ whom he had sent. Thirdly, that we seriously meditate upon the Word 3 Meditating upon the Word. of God, which we have read, or heard: David saith, a Psal. 119. 99 I have more understanding than all my teachers: for thy testimonies are my meditation. By meditating upon the Word of God, he got understanding, and attained to the true knowledge of God. Fourthly, that we join unto all these, devout prayer: 4 Praying for a blessing upon these means. craving the blessing of God, in reading and hearing the Word, and meditating upon the same. Thus the knowledge of God is attained unto by the Scriptures. Secondly, the true knowledge of God is attained unto, 2 By the Spirit of God. through the gracious working of the Spirit of God in our hearts; for God must first put it into our hearts, to know him, before we can know him. As the Lord speaks by jeremy the Prophet, b Jer. 24. 7. I will give them an heart to know me, that I am the Lord. Again, he saith, c jer. 31. 33. I will put my Law in their inward parts, and write it in their hearts. Our Saviour Christ saith, d joh. 6. 45. It is written in the Prophets, and they shall be all taught of God. This is called e Cognitio per gratiam. Tho. 1. q. 12. ar. 14. knowledge by grace, or gracious knowledge; because it is wrought in our hearts, by the Spirit of God, the Worker of grace, as the Apostle also saith, f 1 Cor. 2. 7, 8, 9, 10. We speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world, unto our glory. Which none of the Princes of this world knew, etc. But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man the things, which God hath prepared for them that love him. But God hath revealed them unto us by his Spirit. This of the particular knowledge of God. Now the consideration of the great necessity of the Use. knowledge of God, and the benefit thereof, with the danger of the want thereof, and the means of obtaining it, serves for reprehension: and it reproves, First, those who content themselves with the general 1 Against those that content themselves with a general knowledge of God. knowledge of God; that there is a God, that there is one God, that God made all things, that God is to be worshipped, etc. but are not careful to come to a particular knowledge of God: to know God to be their God, and so to know God, as to believe in him, to fear him, and to love him, to trust in him, and to depend upon him. But if we would be saved, and come to everlasting life, we must labour to attain to a particular knowledge of God; for the bare general knowledge of God will not save us; for even wicked men, Reprobates, yea, Devils, 2 Against the Romists, who will not suffer the people to read the Scriptures in a language which they understand. have a general knowledge of God; they know that there is a God, yea, they know there is one God, as witnesseth S. james, g jam. 2. 19 Thou believest: hat there is one God, thou dost well: the Devils also believe and tremble. Secondly, seeing that the means of attaining to the true knowledge of God, is (as hath been showed) by the Scriptures, by reading, and hearing the Word of God, and meditating thereon; this reproves the Romish Church, which will not suffer the Lay-people to have the Scriptures in a known tongue, nor to read them in a language which they understand, but lock up the Scriptures from them in a strange language; and so will not suffer the simple people to come to the knowledge of the truth; contrary to the word of Christ, h joh. 5. 39 Search the Scriptures: contrary to the practice of those noble Bereans, who i Acts 17. 11. searched the Scripture: and contrary to the doctrine of the Fathers of the Church in former times: for Chrysostome exhorteth the people to k Comparate vobu Biblia, etc. Chrysost. in Col. 3. Hom 9 provide them Bibles, or the New Testament; and exhorteth Parents to teach their children to sing Psalms. here then consider, what great wrong, and manifest injury the Romish Priests do to the poor people: for in keeping the Scriptures from them, they take from them both their light, and their weapons. Their light; David saith, l Psal. 119. 105. Thy word is a lamp unto my feet, and a light unto my path. The Word of God, is to a man, for the direction of his life, as a lamp, as a torch, as a light shining before him in a dark night, to direct and guide his feet in the way wherein he is to walk, Now, to deprive the people of the Scriptures in their vulgur tongue, is to take away their lamp, to put out their candle, to deprive them of the light, and to cause them walk in darkness; so the blind lead the blind, and both fall into the ditch. This is also to deprive the people of their spiritual armour, wherewith they should defend themselves, against the assaults of the Devil. The Word of God is part of that armour of God appointed for a Christian-souldier, it is his sword: so the Apostles calls it, m Eph. 6. 17. Take the helmet of salvation, & the sword of the Spirit, which is the Word of God. With this sword of the Spirit, Christ our Saviour ●ought against the Devil, and overcame him; for when the Devil tempted Christ, he answered, n Matth 4. 4. It is written: the Word of God was the weapons wherewith he fought; by the Sword of the Spirit, which is the Word of God, Christ drove away the Devil: and this sword of the Spirit, the Word of God, is appointed for eveey Christian to take unto himself, to defend himself against his spiritual adversaries, yea, against that great adversary of our souls, the Devil; and therefore, whereas the Church of Rome will not suffer the Lay-people to read the Scriptures in a language which they understand, they send them to fight against the Devil, that strong adversary, and take their weapons from them, and so lay them open to the assaults of the Devil. Thirdly, seeing that the knowledge of God, is (as hath 3 Against those who wilfully live in ignorance. been showed) so necessary, so profitable, and the want thereof so hurtful and dangerous; and that there are also means to come to the knowledge of God: this reproves those, who, notwithstanding these things, yet still live in ignorance, and do not labour to come to the knowledge of the truth, that they may be saved: though the light shine, they walk still in darkness, and though means of salvation be offered, yet they refuse, or at least, neglect the means; inasmuch as they do not diligently read the Scripture, nor attentively hear the word of God preached, neither by meditation ponder it in their hearts; inasmuch as they do not suffer it to take rooting in their hearts, but suffer it to slip out of their minds, and do not pray unto God for a blessing upon their hearing and reading of the Word of God. For certainly, there is no man (having reason and capacity to understand) but using these good means, might attain to the knowledge of God. If a man that is as yet ignorant of the true knowledge of God, would diligently apply himself to the reading of the Scriptures, and to the hearing of the Word read and preached; when he hath heard the Word of God, if he would lay it up in his heart, and meditate thereon; and lastly, if he would earnestly pray unto God, for the obtaining of the Spirit of God, to enlighten his understanding with true saving knowledge, and that God, by his holy Spirit would sanctify his heart, sanctify his understanding and memory: if he would, when he reads the Scriptures, pray that God would o Ephe. 1. 18. enlighten the eyes of his understanding, and p Psal. 119. 18. open his eyes, that he might behold wondrous things out of the law; When he heareth the word, pray, that God by his holy Spirit, would open his heart, as he did q Act. 16. 14. Lydia's, that he might attend to the things which are spoken of the Preacher; and when he hath either heard, or read the Scriptures, pray, that he might (with the Mother of Christ) r Luk. 2. 51. keep all those sayings in his heart: by these holy, and sanctified means, a man might attain to so much knowledge as would be sufficient for the saving of his soul: by these means, he might be able to give an account of his Faith, and to render a s 1. Pet. 3. 15. reason of the hope that is in him. In a word, by these means, a man may t 1. Tim. 2. 4. come unto the knowledge of the truth, that he may be saved. CHAP. X. Of the knowledge of jesus Christ, General and particular; How necessary the true knowledge of jesus Christ is: against those which deny jesus Christ; by Infidelity, Heresy, and Apostasy. HItherto of the first thing, wherein true Faith consisteth; the knowledge of God. Secondly, true, saving Faith consisteth in 2 In the right knowledge of the mystery of the Incarnation of Christ. the right knowledge of the mystery of the Incarnation of Christ: of this, our Saviour Christ himself saith, a joh. 17. 3. this is life eternal, to know thee the only true God, and jesus Christ whom thou hast sent. Again, he saith to his Disciples, b joh. 14. 3. ye believe in God, believe also in me. In the knowledge of jesus Christ, I consider two things. First, the sorts and kinds of it: Wherein, two things. Secondly, the necessity of it. For the first: 1 The kinds of it. twofold knowledge of Christ. The knowledge of jesus Christ is twofold: The one, corporal and external. The other, spiritual and internal. The corporal, and external knowledge of Christ, was, the visible seeing and knowing of Christ, when he 1 Externall and visible knowledge of Christ. was upon the earth, when he went about doing good, and preaching the Gospel of the kingdom. Which outward seeing and knowing of Christ, of itself alone, was not sufficient to salvation, without the spiritual seeing and knowing of Christ by Faith. The Rulers among the jews, and elders of the People, the Scribes and pharisees saw Christ in his humane shape, and knew him by his outward appearance, they had his bodily presence amongst them, yet few of the pharisees and Rulers believed on him, as appeareth by the words of the pharisees to the Officers of the chief Priests, c joh. 7. 48. have any of the Rulers, or pharisees believed on him? such was the corporal, external, and visible knowledge of Christ. The spiritual and inward knowledge of Christ, is, to 2 Internal and spiritual knowledge of Christ. see and know him after a spiritual manner, to see him by Faith, to see him, and know him with the eye of the understanding. Which spiritual knowledge of Christ, is also twofold. twofold. General, and Particular. The general knowledge of Christ, is, to acknowledge 1 General. that the second person in Trinity, is the Son of God, and that the Son of God, became the son of man; to acknowledge according to the Scriptures, that the d joh. 1. 14. word was made flesh, and dwelled among us. That c Gal. 4. 4. when the fullness of time was come, God sent forth his Son made of a woman. To acknowledge that f 1. Joh. 4. 2. jesus Christ is come in the flesh. That he was conceived by the holy-Ghost, borne of the virgin Marie, that he suffered death, that he rose again, etc. Further, to acknowledge his two Natures, his Godhead, and Manhood, that he is true God, and perfect man: to acknowledge his offices, that he is CHRIST, that is, anointed to be a King a Priest, and a Prophet; in a word, to acknowledge that jesus Christ is the Saviour of the world, and the Redeemer of mankind; all which, is but a general knowledge of Christ. Beside this, there is a particular knowledge of Christ, 2 Particular. by which, we do assuredly believe, and certainly know, that jesus Christ is sent of his Father, not only to be the Saviour of the world, and of all that believe in him, but that he is a Saviour to Us, that he is the g 1. joh. 4. 10. propitiation for our sins. That he was h Rom. 4. 25. delivered for our offences, and raised again for our justification. That he hath i Reu. 1. 5. loved us, and washed us from our sins, in his own blood. By this particular knowledge, we acknowledge, that there is k Act. 4. 12. no salvation in any other; and that there is no other Name under heaven given among men, whereby we must be saved. Yea, hereby we so know Christ, as that every true believer doth assuredly believe, that Christ is a Saviour to him, and may say in his own behalf, for himself, as Paul said for himself, l Gal. 2. 20. The Son of God loved me, and gave himself for me. This is the right knowledge of jesus Christ: this is that saving knowledge that brings life eternal. Now for the necessity thereof. 2 The necessity of the knowledge of jesus Christ. The knowledge of jesus Christ is so necessary, that First, whosoever wants the true knowledge of jesus Christ, he is ignorant, and knows nothing that is profitable for his soul, although, he have the knowledge of all arts and tongues; and whosoever hath the true knowledge 1 He that wanteth the knowledge of Christ is ignorant. of jesus Christ, is happy and blessed; he knows sufficient to make him everlastingly blessed, though he be unskilful in Languages, and have but small knowledge in humane learning. When the Rulers of the people, and the Elders, had called before them Peter and john, the Apostles of Christ and m Acts 4. 13. saw the boldness of Peter and john, and perceived that they were unlearned and ignorant men, they marvelled, and they took knowledge of them that they had been with jesus. Peter and john were not brought up in learning; yet because they had been with jesus, and had known jesus Christ, they had better knowledge, and more true learning, than all the Scribes and Doctors of the jews; so that they were able to reason and dispute with them, and overcome them, through the knowledge of jesus Christ. S. Paul saith to the Corinthians, n 1. Cor. 2. 2. I determined not to know any thing among you, save jesus Christ, and him crucified. Certainly Paul was learned; for he was o Act. 22. 3. brought up at the feet of Gamaliel, and taught according to the perfect manner of the Law of the Fathers. Ho p 2 Cor. 11. 5. 6. was not a whit behind the chiefest Apostles: neither was he rude in knowledge: Yet notwithstanding, when he comes to preach the Gospel, he doth not seek his own praise, and commendation, by affected eloquence, and ostentation of humane learning, but so preacheth Christ jesus, as though he knew no other learning, but jesus Christ and him crucified. Secondly, In regard of the excellent knowledge of jesus 2 In regard hereof, all things else are base and contemptible. Christ, all things else whatsoever, are to be esteemed base and contemptible. So saith St Paul, q Phil. 3. 7. 8. What things were gain to me, those I counted loss for Christ. Yea doubtless, and I count all things but loss, for the excellency of the knowledge of Christ jesus my Lord; for whom I have suffered the loss of all things, and do count ●hem but dung, that I may win Christ. Thirdly, without the knowledge of jesus Christ, we 3 Without it we cannot be saved. cannot be saved. Our Saviour saith, r joh. 10. 14. I am the good Shepherd, and know my sheep, and am known of mine. Again, he saith, s Ver. 27. 28. my sheep hear my voice, and I know them, and they follow me, and I give unto them eternal life, and they shall never perish. So that the elect of God, the true believers, which are marked & known for the true sheep of Christ, do know Christ, they know his voice, and hear his voice, and obey his Word, yea, they so know him, as to follow him. And to them that so know jesus Christ, he giveth life eternal, and they shall never perish. The consideration of this knowledge of jesus Christ, Use. both general and particular, together with the necessity Against those that deny Christ. thereof, serves to reprove those who deny jesus Christ. But is there any so wicked and blasphemous, to deny Quest. jesus Christ? Yea, S. john saith, t 1 joh. 2. 22. Who is a liar, but he that denieth that Answ. jesus is the Christ? And jude saith, u jude 4. There are certain men crept in unawares, who were before of old ordained to this condition, men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord jesus Christ. And Christ is denied three ways: By Infidelity, Christ is denied three manner of ways. Heresy, and Apostasy. First, jesus Christ is denied by Infidelity. Infidels, 1 By Infidelity. Pagans, Heathen men do not know God, nor acknowledge jesus Christ. The Turks utterly deny jesus Christ: yea, despise Christ, so that they persecute Christians that profess the name of Christ. And therefore their religion is a false religion, and the worshipping of God, a false worship; because they worship God out of Christ: for S. john saith, x 1 job. 2. 23. Whosoever denieth the Son, the same hath not the Father. The jews also, to this day, deny jesus Christ. For although it be true, that they expect the Messiah, and look for Christ to come, yet they deny that jesus Christ which was borne of the Virgin Mary, and suffered under Pontius Pilate, is the Messiah: this they constantly deny. And to deny this, is to deny jesus Christ. As S. john also saith, y 1 joh. 2. 22. Who is a liar, but he that denyeth that jesus is Christ? Again, S. john saith, z 1 joh. 4. 2, 3. Every spirit that confesseth that jesus Christ is come in the flesh, is of God. And every spirit that confesseth not that jesus Christ is come in the flesh, is not of God. Thus Infidels, Turks, and jews, deny jesus Christ. Secondly, jesus Christ is denied by heresy. Heretics 2 By Heresy. deny jesus Christ, by erring from the truth; some, denying the natures, and some, the offices of Christ. First, concerning the natures of Christ. 1 Denying the natures of Christ: his Godhead and Man hood. The Person of Christ, is one: in which there are two natures: the Godhead, and Manhood of Christ: whereby, Christ is God and Man, true God, and perfect man: as he is the Son of God, he is true God; equal to the Father: for S. john saith, a joh. 1. 1. In the beginning was the Word, and the Word was with God, and the Word was God. And as he is the son of man, he is true man: for as the Apostle saith, b Heb. 2. 16. He took not on him the nature of Angels; but he took on him the seed of Abraham. And these two natures of Christ, the Godhead and Manhood, make but one Person, CHRIST, God and Man. And these two natures are not turned one into another, neither are they separated and divided one from another, nor confounded one with another; but these two natures are united together, by an Hypostatical Union: Which c Vnio est personalis, non personarum: & naturarum est union, non naturalis, sed omninò supernaturaliis. Pola. Synt. t. 2. l. 6. c. 16. Union is personal, but it is not a union of persons: and it is a union of the natures of Christ, but yet is it no natural union, but altogether supernatural. And notwithstanding that these two natures of Christ be united togethed, yet are they distinguished: there remain in one Person, Christ, two distinct natures, the Godhead, and Manhood: so that the Godhead of Christ hath all the essential properties belonging to the divine nature; and the Manhood of Christ retaineth all the natural properties, which are properly belonging to the humane nature. But contrary to this received truth, concerning the natures of Christ; certain Heretics have risen, who have denied, some the Godhead of Christ, as d Ruffin. lib. 1. ● cap. 1. Arrius, who denied that the Son of God was of the same substance with the Father: who was condemned by the first e Concil. Nicaen. 1. Niceno Council; where it was concluded and decreed, that Christ the Son of God was f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ruff. li●. 1. cap. 5. of the same substance with the Father, equal to the Father touching his Godhead. Some Heretics have denied the true Manhood of Christ: g Sozom. lib. 6. cap. 27. Apollinarius held that Christ did not take a true body of the Virgin Mary his mother, but that he had it from eternity. h Euagr. l. 1. c. 2. Nestorius' divided the natures of Christ, the Godhead from the manhood; who was condemned by the i Concil. Ephesin. Ephesine Council. And Eutyches, another Heretic, confounded the natures of Christ: affirming that Christ, after the assumption of the humane nature, had no more two natures, but one: who was condemned by the k Concil. Chalced. Chalcedon Council. Now these Heretics, and all that hold of their part, in that they deny either the God head, or the Manhood of Christ; in that they either divide, or confound the natures of Christ; they err from the true faith of jesus Christ: they do not believe aright, concerning the incarnation of our Lord jesus Christ. And, in that they deny the Godhead, or Manhood of Christ, in that they divide, or confound his natures, they deny jesus Christ. And as Heretics have erred from the truth, touching 2 Denying the offices of Christ. the natures of Christ; so also some have erred from the truth, concerning the offices of Christ. The offices of Christ are three: for he is CHRIST, that is, anointed a King, a Priest, and a Prophet to his Church. The errors concerning the offices of Christ, are in the Romish Church: true it is; the Romists, in words, confess Christ to be a King, a Priest, and a Prophet; yet, in deed and in truth, by their doctrine and practice, they deny his offices: for confirmation hereof: Of First, concerning the regal or kingly office of Christ: 1 A King. we hold, that Christ is a King, and therefore hath absolute rule and power over his Church; he rules in the hearts and consciences of men, by the sceptre of his Word, and by his boly Spirit: he only hath power to make laws, to bind the conscience: but contrary to this, the Church of Rome holds that the Pope hath power to make laws, to bind the consciences of men, and that in things pertaining to l Bellarm. de Pontif. lib. 4. Faith and Christian life. Secondly, for the Priesthood of Christ; they confess Christ, as we do, to be a Priest for ever after the order of 2 A Priest. Melchisedech: but yet oppugn the Priesthood of Christ, specially in three things. First, by offering in the Mass, an m B●llar. de sa-Miss. lib. 5. unbloody sacrifice for sin; and this is done often; whereas the Apostle saith, n Heb. 9 28. Christ was but once offered to bear the sins of many. Again he saith, o Heb. 10. 10. We are sanctified, through the offering of the body of jesus Christ once for all. And again, p Verse 14. by one offering he hath perfected for ever them that are sanctified. Secondly, by humane satisfacttion; this was a part o● Christ's Priestly office, to satisfy for out sins: Now the Romish Church teacheth, that notwithstanding Christ hath suffered and q B●llar. de satisfact. lib. 4. satisfied for us, to save us from eternal punishment, yet we ourselves must satisfy for our sins, by our good works, by fasting and almsdeeds, etc. for our temporal punishment. This is also against the truth of God's Word; for we hold according to the Scriptures, that jesus Christ, alone, and once, and that perfectly, hath satisfied the justice of God, both for our sins, and for the punishment due to our sins. As S. john saith, r 1 joh. 1. 7. The blood of jesus Christ his Son, cleanseth us from all sin. And the Lord hath made a promise, that s Ezek. 18. 21. 22. if the wicked will turn from all his sins that he hath committed, they shall not be mentioned unto him. Thirdly, by making Saints their Intercessors. It belongs unto Christ's office, to make intercession for us. So the Scripture witnesseth; S. Paul saith, t Rom. 8. 34. Christ died, yea rather, is risen again, who is even at the right hand of God. who also maketh Intercession for us. But the Church of Rome appointeth other intercessors besides Christ: they flee to the mediation of Saints, and pray to Saints, that they would make request for them; whereas Christ is our alone Mediator, as the Apostle saith, u 1 Tim. 2. 5. There is one God, and one Mediator between God and men, the Man Christ jesus. Thirdly, concerning the Prophetical office of Christ; as he is a Prophet, he is the Instructor and Teacher of 3 A Prophet. his Church, by his Spirit, and written Word: for his Word is his will; and his Word ought to be our Rule, in matters both of faith and godly life: but the Church of Rome, besides the Scriptures, and Word of God, brings in a heap of humane Traditions, which their Doctors and Teachers, will have to be received as x Traditiones simpliciter necessariae sunt. Bellar. de Tradit. simply necessary: holding that all things needful to faith, and a Christian life, are not contained in the Scriptures, but that we must seek many things from Traditions: whereas we hold, that whatsoever is necessary to salvation, to faith, and a godly life, is contained in the Scriptures, even in the written Word of God, either expressly, or so, as may rightly be collected and gathered from the Scriptures. According to that saying of S. Paul to Timothy, y 2 Tim. 3. 16, 17. All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, throughly furnished unto all good works. Wherefore, if we will hold the truth, concerning Christ, and his Offices, we must hold, and acknowledge him to be a King, a Priest, and a Prophet to his Church, and that not in word only, but also in deed and in Truth. Thirdly, jesus Christ is denied by Apostasy: when 3 By Apostasy. twofold. men fall away from the truth, which they have known and professed. And this is twofold: Particular, and Universal. The particular back-sliding, and falling away, is twofold. 1 Particular falling away. twofold. The one is, when a Christian, having turned from his former evil course of life, and framed himself to live a 1 By falling into some great and grievous sin. godly life, and now making a profession of religion, doth fall into some great and grievous sin, whereby he doth not only sin against God, but doth also offend the people of God, and gives occasion to others to speak evil of the way of the Lord. An example hereof, is in David committing adultery with Bathsheba, to whom the Prophet Nathan, rebuking him, saith not only thus, z 2. Sam. 12. 7. Thou art the man: thou art he that hast done this wickedness, and hast sinned against God; but he saith also, a Vers. 14. by this deed, thou hast given great occasion to the enemies of the Lord to blaspheme. This is an evil falling away, but yet this fall is recoverable; for David seriously repent, and was received to favour: b Vers. 13. David said unto Nathan, I have sinned against the Lord. And Nathan said unto David, the Lord hath also put away thy sin, thou shalt not die. The other kind of particular back sliding, and falling 2 By falling from the profession of Christ, and that two ways away, is a falling away from the profession of Christ: and that either through Infirmity, or Security. First, through Infirmity; so Peter, who had made a 1 Through infirmity. profession of Christ, & had also boasted what he would do, and suffer for Christ, c Mat. 26. 33. 35. though all men shall be offended because of thee, yet will I never be offended. And again he saith, though I should die with thee, yet will I not deny thee; notwithstanding all this, fainted, and d Ver. 70. 72. 74 denied Christ three times. Secondly, through Security: falling away from a 2 Through security. man's former zeal, and sincerity of his profession: an example hereof, we have in the Angel of the Church of Ephesus, to whom Christ saith, e Reve. 2. 4. I have somewhat against thee, because thou hast left thy first love. But both these falls are recoverable; for of Peter it is said, ᶠ he went out, and g Mat. 26. 75. wept bitterly. And to the Angel of the Church of Ephesus, Christ saith, g Reu. 2. 5. remember from whence thou art fallen; and exhorteth him to repent, and to do the first works. This of the particular Apostasy, and falling away: which is only a backsliding, and falling away in part, and that for a time. There is also an universal falling away: and that is 2 Universal falling away. twofold. also twofold. The first, is an universal falling away form a man's former righteousness, from his holiness of life, and godly conversation: when any one falls from virtue, to 1 From a man's former righteousness and holiness, to profaneness and wickedness. vice: and from a godly conversation, to profaneness, and notorious wickedness; this is a kind of denying Christ: yea, this is, of the servant of jesus Christ, to become the servant of the Devil: even as a servant which r●fuseth to serve his own Lord and Master, but falls to his master's adversary, and serves him, may be said to have denied his master, so they, who (for a time) have made show of serving their Lord & Master jesus Christ, and afterwards fall away from the service of Christ, and serve the flesh, the world, and the Deviil, may rightly be said, to have denied jesus Christ: of such St Peter speaks, showing the dangerous state of those that so fall away: h 2. Pet. 2. 20. 21. 22. If after they have escaped the pollutions of the world, through the knowledge of the Lord and Saviour jesus Christ, they are again entangled therein, and over come, the latter end is worse with them then the beginning. For it had been better for them not to have known the way of righteousness, then after they have known it, to turn from the holy Commandment delivered unto them. But it is happened unto them according unto the true proverb: the dog is turned to his own vomit again, and the Sow that was washed to her wallowing in the mire. This is a very dangerous falling away: but yet hear, and consider of a more dangerous backsliding, and a more fearful falling away. The second universal falling away, is, when a man, 2 By sinning against the holy Ghost. What it is to sin against the holy Ghost having been enlightened by the holy Ghost, with the knowledge of God, and his Son jesus Christ, and having made a profession of Christ, doth afterwards, deny the truth, against his own knowledge, and conscience, doth maliciously oppose himself against the known truth, and even persecute those that profess the truth. This is properly called the sin against the holy Sin against the holy Ghost why so called. Ghost: not, because sin can be so committed against the holy Ghost, but it is also against the Father, and the Son: and when the holy Ghost is offended, the Father is offended, and the Son is offended▪ for the Godhead is one. But it is called the sin against the holy Ghost, because this sin is committed against the proper and immedrate working of the holy Ghost: which is, to enlighten the minds and understandings of men, with the true knowledge of God, and his Son jesus Christ. Now, when the holy Ghost hath enlightened any one, with the true knowledge of jesus Christ, and afterwards he so fall away from the truth, that he deny jesus Christ, and malicously persecute the known truth; this, is to sin against God, and against jesus Christ, but properly and after a special manner, it is, to sin against the holy Ghost: inasmuch as he sinneth against the immediate enlightening of the holy Ghost. Of this sin against the holy Ghost, with the fearful state of those which fall into this sin, the Scripture evidently speaks: the Apostle to the Hebrews saith, i Heb. 6. 4. 5. 6. It is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the holy Ghost, and have tasted the good word of God, and the powers of the world to come; if they shall fall away, to renew them again unto repentance: seeing they crucify to themselves the Son of God afresh, and put him to an open shame. Again, he saith, k Heb. 10. 26. 27. 28. 29. If we sinne wilfully, after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins. But a certain fearful looking for of judgement, and fieric indignation, which shall devour the adversaries. He that despised Moses law, died without mercy, under two or three witnesses. Of how much sorer punishment suppose ye, shall he be thought worthy, who hath trodden underfoot the Son of God, and hath counted the blood of the covenant wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of Grace? From which words of the Apostle, two things may be gathered, Two things herein to be considered. The one, is the nature and quality of the sin against the holy Ghost: The other, is the punishment due to the same. First, the nature and quality of this sin, is set forth by six things. 1 The nature & quality of the sin against the holy Ghost showed in six things. They that sin against the holy Ghost, be 1 First, enlightened with the knowledge of the truth. 2 Secondly, they have a taste of the heavenly gift. 3 Thirdly, they are made partakers of the holy Ghost. 4 Fourthly, they have had a taste of the good word of God. 5 Fiftly, they have had a taste of the powers of the world to come. 6 Sixtly, after all this, they so fall away, that they crucify the Son of God afresh, they trample and tread under foot the blood of the Covenant, and count it an unholy thing, and do despite unto the Spirit of Grace. here's the Sinne. The second thing, is the punishment which usually 2 The punishment of them that sin against the holy Ghost. befalls those that sin against the holy Ghost: and that's threefold. The first, is final impenitency: they that sin against the holy Ghost, are stricken with a marvelous hardness of heart, so that they cannot repent, they are past repentance: 1 Final impenitency. wherefore the Apostle saith, l Heb. 6. 4. 5. 6. it is impossible for those who were once enlightened, &c: if they shall fall away, to renew them again unto repentance. The second, is, never to be forgiven: they that sin against the holy Ghost, can have no remission, no forgiveness 2 Never forgiven. of sins, they can have no mercy shown them: m Mat. 12. 31. 32. All manner of sin and blasphemy shall be forgiven unto men: saith our Saviour, but the blasphemy against the holy Ghost shall not be forgiven unto men. And whosoever speaketh a word against the son of man, it shall be forgiven him: but whosoever speaketh against the holy Ghost, it shall not be forgiven him, nether in this world, nor in the world to come. And in St Mark it's said, n Mar. 3. 29. he that shall blaspheme against the holy Ghost, hath never forgiveness. This second punishment followeth upon the first: one is the cause of the other; they that sin against the holy Ghost, shall never have forgiveness, because they have not grace to repent: true it is; the mercy of God is great, above all our transgressions, and God denieth mercy to no sinner that doth truly repent: and therefore, if a sinner, whosoever, or whatsoever he be, have grace to repent him truly of his sins, to believe the remission of his sins, and to call and cry to God for mercy, he may have mercy: but he that sinneth against the holy Ghost, his heart is so hardened that he cannot repent, but dies without repentance, and therefore cuts himself off from mercy, and forgiveness; and so is the cause of his own damnation. The third, is a miserable, and fearful end. They that 3 A fearful end. sin against the holy Ghost, usually die a fearful and shameful death. We have two memorable examples hereof: the one is of judas Iscariot, one of the twelve: who was enlightened with the knowledge of jesus Christ, he was the Disciple of Christ, he preached Christ, and wrought miracles in the name of Christ; and yet afterwards fell away, and that fearfully: for he betrayed Christ for money; but what was his end? He came to a shameful end: for when he saw that Christ was condemned, he brought again the thirty pieces of silver to the chief Priests, and Elders, and went and o Math. 27. 5. hanged himself: and p Act. 1. 18. falling headlong, he burst asunder in the midst, and all his bowels gushed out, such was the shameful end of judas. The other example, is of julian the Emperor, who, by reason of his great Apostasy, and falling away from the truth, is, called julian the Apostata. This julian, q Iwenili aetate suxit lac pioe doctrinae. Theo. hist. Eccles. l. 3. c. 1. 2. in his young age, was trained up in the true Christian religion: and favoured the Christians: notwithstanding afterwards, he denied the faith, fell away from the truth, denied Christ, sacrificed to Idol, became a most sore enemy to Christians, and a vile reproacher of the name of Christ calling him the Galilean, and Christians Galileans; and many despiteful things did he against the Christians and that of very hatred and malice But what end came he to? It is recorded, that when he made war against the Persians, he was wounded, but no man knew how his wound came: but so sore was the wound, that he died of it; and dying, took a handful of his own blood, and cast it up into the air, saying, r Vicisti Galilae Theod. l. 3. c. 25. O thou Galilean (meaning Christ) thou hast gotten the victory. Such was the miserable and fearful end of julian. Be warned then, all ye that know, and profess Christ, that ye deny not Christ. Beware of backsliding, and falling away from the truth. s Heb. 3. 12. 13. Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called to day, lest any of you be hardened through the deceitfulness of sin. And t 1. Cor. 10. 12. let him that thinketh he standeth, take heed lest he fall. CHAP. XI. Showing who are partakers of the true, saving Faith; whether all have it, or but some, and who they are. IT hath been declared, wherein true, saving Faith 5 Whether all men have true faith, or but some; and who they are. consisteth. The next thing in order to be handled, which is the first general point in this Treatise of Faith, is, concerning the persons in whom true, saving Faith is; to know who are partakers of it, whether all men have true Faith, or but some, and to discern who they are. The ground of this inquiry, is from the words of the Apostle St Paul to the Thessalonians, a 2 Thes. 3. 2. All men have not Faith: that is, a● learned b 〈…〉 est fides. ●oc est non omnes eredunt. Theo. Zanch. etc. Shown two ways. Divines expound it, All men do not believe. And that it may appear, who are indeed partakers of the true, saving Faith, who do truly believe, and who not: I will show, first in the Negative part, who have not faith: Secondly, in the Affirmitive, who have faith. Touching the first: Faith is not universal, nor common 1 Who have not true faith. to all: All men have not Faith. This I manifest, First, in general, Secondly in particular. First, in general; Reprobates have not true, saving 1 In general. Faith. The reason whereof, is a secret judgement of God lying upon them; being smitten with hardness of Reprobates. heart, and blindness of mind, that they cannot believe: as St john speaks of the incredulous jews. c joh. 12. 37. 38. 39 40. But though he (that is, Christ) had done so many miracles before them, yet they believed not on him. That the saying of Esaias the Prophet might be fulfilled, which he spoke, Lord, who hath believed our report? And to whom hath the arm of the Lord been revealed? Therefore they could not believe because that Esaias said again, he hath blinded their eyes, and hardened their heart, that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them. Secondly, in particular; divers have not faith: for 2 In particular, as First, All that are as yet adversaries to the truth, and enemies to the Gospel of Christ, have not Faith. Secondly, profane people, notorious wicked men, in 1 Enemies of the Gospel. whom sin rules and reigns, have not faith. Thirdly, hypocrites have not faith. These may have 2 Profane people. an historical, and a temporary faith, but true, saving faith they have not. The reason is, because as yet, and as long as they are in their natural, unregenerate state, 3 Hypocrites. they are without, they are not as yet in Christ, they are not engrafted into Christ, they are not as yet members of the mystical body of Christ, they are not of the flock of Christ, they are not the sheep of Christ; and therefore they do not believe in Christ. As Christ himself speaks to the unbelieving jews, d Joh. 10 26. Ye believe not, because ye are not of my sheep. All men than have not faith: for Reprobates have not faith: the enemies of the Gospel of Christ, have not faith: profane people have not faith: and Hypocrites have not faith. Thus it appears, who have not faith. Secondly, for the affirmative; who have faith, and 2 Who have true faith. who do believe: Though Reprobates, adversaries to the truth, profane persons, and Hypocrites have not faith; yet many there are, who have true faith. This I manifest, First, in general. Secondly, in particular. First, in general; the Elect, and all the Elect do believe: 1 In general. The Elect. yea, every one of the elect Children of God hath true saving faith, and do believe according to that saying in the Acts of the Apostles, e Acts 13. 48. as many as were ordained to eternal life, believed. For this cause, true saving faith is called the * Tit. 1. 1. Faith of God's Elect: because it is peculiar to Gods Elect. The Elect have it, and all, and every one of the Elect, and none but only the Elect have it. Secondly, in particular. these have faith. 2 In particular. First, they that are effectually called; inwardly, by the gracious working of God's Spirit, sanctifying their 1 They that are effectually called. hearts; and outwardly, by the preaching of the Gospel; according to that saying of the Apostle to the Thessalonians, f 2 Thess. 2. 13, 14. God hath from the beginning chosen you to salvation, through sanctification of the Spirit, and belief of the truth, whereunto he called you by our Gospel. Where sanctification of the Spirit, and belief of the truth, are means whereby they that are truly called, come to salvation; whence it followeth, that they, and all they that are effectually called of God, have true saving faith. Secondly, all that are truly regenerate, and borne anew, 2 The regenerate. have true faith; for they are g jam. 1. 18. begotten with the word of truth. Which word of truth, is the means of obtaining faith; as S. Paul saith, h R●m. 10. 17. Faith cometh by hearing, and hearing by the Word of God. Thirdly, all that do truly and faithfully call upon 3 They that call upon God. the name of the Lord, do believe: for i Rom. 10. 14. how shall they call on him, in whom they have not believed? Lastly, they have faith, which do show forth the effects and fruits of faith in their life, by their carefulness 4 They that show their faith by their works. to please God, to walk in obedience to his commandments, and to be exercised in good works. Of this S. james saith, k jam. 2. 18. Show me thy faith without thy works, and I will show thee my faith by my works. So than it appears, that although all men have not, yet some have the true faith: though Reprobates, and the enemies of the Gospel, and profane people, and Hypocrites, have not faith; yet many there are, that have faith. For all the Elect, and they that are effectually called, they that are regenerate and borne anew, they that do truly and faithfully call upon God, and they that do show forth the fruits of their faith, by a godly life, have faith. The consideration of this, that all men have not faith, Use 1 serves first for instruction; to teach us, if in the course of Marvel not that unregenerate men are so wicked. our life, we meet with unreasonable and wicked men, and wonder at it, that men should be so disordered, go so out of square, be so notoriously wicked, and so unreasonable to deal with; that we cease to marvel. For, All men have not faith. They are natural men, they do but their kind: they have not faith: for, if they had faith indeed, they would not be so vile, so wicked and abominable in their doings, but they would be more orderly, more reasonable to deal with, yea, they would be of better life, and of more sober conversation. Let us not then marvel, but rather pray, as S. Paul prays the Thessalonians to pray for him, that we may be delivered from l 2. Thess. 3. 1, 2. unreasonable and wicked men; for all men have not faith. Secondly, the consideration of this, that though all Use 2 men have not, yet many have true saving faith; serves Consolation to them that have true faith. for consolation. It's a good evidence to a man, concerning the assurance of his salvation, if he be assured that he hath true faith. For all men have not faith; faith is not common to all, but proper and peculiar to the Elect. Now then, when as a Christian, upon good and infallible ground▪ can assure himself that he hath true faith; he may then also safely gather assurance, that he is of the number of God's Elect, and therefore shall certainly be saved: for the Elect, and only the Elect, have faith, and as many as are ordained to salvation, do believe. From hence, the true believer, through true saving faith, assisted by the Spirit of God, gathers the assurance of his own salvation: and receives comfort to his soul, that he is one of God's Elect, and shall be saved. With this heavenly meditation, the sorrowful soul of a sinner is refreshed with this sweet consolation, he goes away in peace, lies down in peace, and rests in peace. CHAP. XII. Of the necessity of having the true faith. WHo are partakers of true saving faith, 6 The necessity of having the true faith, which is great. For hath been declared: The next thing to be considered in the treatise of Faith, which is in order the sixth, is the necessity of faith. Great is the necessity of true saving Faith. For, First, true saving faith, is the very true life of the soul: 1 Faith is the life of the soul. without which, a man is dead, being alive: Hence it is, that St Paul speaking of the state of the Ephesians before their conversion, and before they did believe, saith of them, that they were a Ephe. 2. 1. dead in trespasses and sins. And again, speaking of their spiritual state by grace, after that they believed, saith of them, that they were quickened. b Verse 4. 5. God who is rich in mercy, through his great love wherewith he hath loved us, even when we were dead in sins, hath quickened us together with Christ. And speaking of himself now converted, and turned unto God, now believing in jesus Christ, he saith, c Gal. 2. 20. I live by the faith of the Son of God. Giving us hereby to understand, that whosoever hath not true faith in jesus Christ, is dead in trespasses and sins. And though, concerning the outward man, he may live, and move, yea, have health & strength of body; yet notwithstanding, as long as he remains in his natural state, whiles he is not truly converted, and turned to God, from his former sinful life, and as long as he wants true, saving faith, he is, concerning his spiritual state, as a dead man, having no true life of grace in him. But on the other side, whosoever is converted and turned to God, whosoever is crucified to the world, dead to sin, and hath true, saving faith, believing in jesus Christ to salvation; such a one, is quickened by the Spirit, he is now raised from the death of sin to the life of righteousness, and now, he is no more dead, but alive: he life's by the faith of the Son of God, so that faith is the very true life of the soul, as it were the soul of the soul: for as the soul gives life to the body, so Faith gives life to the soul: and as the body without the soul is dead, so the soul without faith is dead also. Secondly, without faith, nothing that we do, can 2 Without faith nothing pleaseth God. please God. Wherefore it is, that the Apostle saith d Heb. 11. 6. Without faith it is impossible to please him. Whether therefore we fast, or pray, or give alms, whatsoever spiritual sacrifice we offer unto God, or whatsoever good thing we do, if we would have the Lord to accept our sacrifice and service, and to be well pleased with our good works we must look that we have faith; that our prayers, and thanksgivings, almsdeeds, and whatsoever good thing we do, proceed from a heart purified by Faith. Faith is as necessary in our spiritual sacrifices, & good works, that they may please God; as salt was in the sacriffces in the levitical law; Where it was commanded, that e levit. 2. 13. every oblation of their meat offering, they should season with salt: as salt seasoned their sacrifices, so faith seasoneth our sacrifices: and therefore as our Saviour saith to his Disciples, f Mark. 9 50. have salt in yourselves: so I say to all, have faith in yourselves. For through Faith, our works are acceptable to God, and please God; but without faith it is impossible to please him. Thirdly, without faith, we cannot be saved. True 3 Without faith we cannot be saved. faith is so necessary, that if a man have the true faith, he is saved, he cannot perish: but if he want the true faith, he is damned, he cannot be saved. The Scripture witnesseth the truth of this. Our Saviour Christ saith g Mark. 16. 16. he that believeth, and is baptised, shall be saved, but he that believeth not shall be damned. Again, he saith, h Joh. 3. 18. he that believeth on him, is not condemned: but he that believeth not is condemned already, because he hath not believed in the Name of the only begotten Son of God. So great is the necessity of true, saving Faith. The consideration of this great necessity of Faith, is Use. profitable for instruction; it teacheth us, to be careful, To get faith into our hearts by all means to get faith into our hearts. If we would have any true assurance, that we are not still dead in sin, but are quickened by the Spirit, and live in Christ: if we would have our works, our service, and sacrifices to be acceptable to God; or if we would escape condemnation and come to life everlasting; then it's necessary that we labour to have true, saving Faith: for without faith, (as I have proved) we are but dead in sins and trespasses, and have no true life of grace in us: without faith, nothing that we do can please God: and without faith we cannot be saved. Seeing then that faith is so necessary, how doth it stand every one in hand, to labour for true, saving faith? The Apostle to the Hebrews saith, i Heb. 3. 18. 19 to whom swore he that they should not enter into his rest, but to them that believed not? So we see that they could not enter in because of unbelief. And hereupon he exhorteth to labour for true faith; lest wanting faith, we k Heb. 4. 1. 2. 3. come short of that everlasting rest of our souls. When Martha had received Christ into her house, and was diligent in providing for him; and her Sister Marie in the mean time, was sitting at Christ's feet, hearing his word; Martha was offended, that her Sister should sit down, and not put to her helping hand; whereupon, Martha comes to Christ, and saith, l Luk. 10. 38. 39 40. 41. 42. Lord, dost thou not care, that my sister hath left me to serve alone? bid her therefore that she help me. And jesus answered, and said unto her, Martha, Martha, thou art careful, and troubled about many things; but one thing is needful, and Mary hath chosen that good part, which shall not be taken away from her. There are many, both men and women, like Martha, ver●e busy, yea, cumbered, and troubled about many things; the world overcomes them, and the cares of the world carry away their minds, that (for the most part) they neglect that which is most needful. That one needful thing, is, with Mary to hear the word of Christ, to get true faith, that by true faith in jesus Christ, our souls may be saved, and we may come to life everlasting. This one thing is needful: and whosoever they are, that have set their hearts to seek the Lord, to hear the word of Christ, and to get true faith, whereby they may save their souls, they have made a good choice, they have with Mary, chosen the better part, even that good part which shall not be taken away from them. CHAP. XIII. Of the benefits of Faith; showing what great good comes to a Christian, through true saving Faith. HOw necessary true saving Faith is, hath been showed. The seventh thing in the treatise of Faith, is 7 The benefits of true faith. Which are divers. concerning the benefit and good that comes thereby. The benefits of true saving Faith, are exceeding great and many. First, I mention the benefit of justification. True faith, 1 justification. apprehending Christ jesus, justifieth a sinner in the sight of God, acquitteth and dischargeth him from his sins, and causeth him to be accepted righteous, not for his own righteousness, but for the righteousness of Christ imputed unto him. So witnesseth S. Paul to the Galatiaus, a Gal. 2. 16. Knowing (saith he) that a man is not justified by the works of the Law, but by the faith of jesus Christ, even we have believed in jesus Christ, that we might be justified by the faith of Christ, and not by the works of the Law. The third and fourth chapters of the Epistle to the Romans, stand upon this argument, affirming that we are justified by Faith, without the works of the Law: and proving in the example of Abraham, that righteousness is imputed unto us by Faith. If it be objected, that S. Paul, speaking of justification Object. 1 by faith without works, speaks of works done before a man's conversion, before he be regenerate; and of those works which go before faith, and not of those which follow after. I answer, that not only the works which are done Answ. before faith, are excluded from our justification before God, but also works done after faith, even in the state of grace: for S. Paul writing both to the Romans and Galatians, writes to them that had received the Gospel, and did now believe. And speaking of Abraham's faith, saith, b Heb. 11. 17. By faith Abraham, when he was tried, offered up Isaak. here was a work pleasing God, namely, the offering of his son Isaak, when God commanded him; and this was done by faith, when Abraham had true faith; it was a work proceeding from faith, and a fruit of faith. But did this work of Abraham justify him be fore God? No: c Rom. 4. 2, 3. For if Abraham were justified by works, as saith S. Paul, he hath whereof to glory, but not before God. For what saith the Scripture? Abraham believed God, and it was counted unto him for righteousness. If it be further objected out of S. james, that works Object. 2 do justify; because S. james saith, d jam. 2. 21. Was not Abraham our father justified by works, when he had offered Isaak his son upon the altar? And again, he saith, e Verse 24. Ye see then, how that by works a man is justified, and not by faith only. I answer, first, there is a twofold justification; the one Answ. 1 before God, the other before men. The former justification, before God, or in the sight of God, is by faith only, without works: and so we are justified f Apprehensiuè. apprehensively, that is, by apprehending the righteousness of Christ for our justification: for, to speak properly, only the Righteousness of Christ doth justify a sinner; and faith is but the instrument, whereby we lay hold on the righteousness of Christ for our justification: and of this justification it is, that S. Paul saith, g Rom 4. 3. Abraham believed God, and it was counted to him for righteousness. There is also a justification before men, and this, is by works proceeding from faith; and so we are justified h Declaratiuè. declaratively, that is, our works, proceeding from faith, do declare before men, that we have faith: our good works declare the truth of our faith, and manifest that our faith is not in vain. Of which later justification, S. james speaks, saying, i jam. 2. 21. Was not Abraham our Father justified by works, when he had offered Isaak his son upon the altar? Secondly, I answer, that there is a true faith working by love, known by the fruits of good works; and there is also a false, feigned faith, a vain and fruitless faith. The former of these is commended by S. james in Abraham's faith, whose faith wrought with his works. k Vers. 22. Seest thou how faith wrought with his works? and this faith, which is a working faith, being fruitful in good works, is that faith which we approve and allow of: this is that faith which we maintain and defend: this is that faith which we preach, and exhort all men to labour for. And as for the other faith, which is without works, we do with S. Ia●es hold, that it is l Vers. 17. & 20. vain, yea, a dead faith: and therefore doth not justify a sinner, either before God or men. In brief, we hold and teach, that faith only justifieth; but yet that faith which justifieth, is not alone; but hath necessarily joined unto it, the fruit of good works. For if faith want good wokes, we say with S. james, that m Vers. 26. as the body without the spirit is dead, so faith without works is dead also. And therefore I conclude with S. Paul, n Rom. 3. 28. that a man is justified by Faith, without the deeds of the Law. This is the first benefit of true saving faith, justification. The second is, Adoption: whereas by nature, we are 2 Adoption. children of wrath; by grace, through faith in jesus Christ, we are made sons of God. The Evangelist S. john speaks thus of them that have true faith in jesus Christ: o Joh. 1. 12. as many as received him, to them gave he power to become the sons of God, even to them that believe on his name. And S. Paul to the Galatians saith, p Gal. 3. 26. Ye are all the children of God by faith in Christ jesus. And this is an exceeding great privilege: for if we be children, and sons of God, then as the Apostle saith, we are q Rom. 8. 17. heirs, heirs of God, and joint-heires with Christ. The third, is the purifying of the heart. Faith purifieth 3 Purifying the heart. the heart: S. Peter, speaking of the faith of the Gentiles, saith, that God r Acts 15. 9 put no difference between us and them, purifying their hearts by faith. s Matth. 5. 8. Blessed are the pure in heart, saith our Saviour, for they shall see God. Now, t Fide mundantur corda, ut possit videri Deus, Bern. the hearts of men are purified (as one saith) by faith, that they may see God. Man, by nature, is corrupt, and the heart polluted with filthiness of sin: which filth is not washed away but by Faith in jesus Christ. For true faith, apprehending Christ for justification, is a means to purify the heart: Faith purgeth out the corruption and filthiness of sin: it cleanseth the heart from evil thoughts, earthly cogitations, and fleshly justs; it purifieth the heart, from infidelity, superstition, ignorance; from pride, hypocrisy, rancour, grudging, hatred, malice, and envy. For these defile a man, and make the heart unclean, from which the heart is purified by Faith. The fourth, is, a good and happy life: for we live by 4 A happy life. Faith, as saith the Prophet Habakkuk, u Habb. 2. 4. How we live by faith. the just shall live by his faith. Now, we live by Faith two manner of ways: First, spiritually, concerning the soul: of which S. Paul saith, x Gal. 2. 20. I live by the faith of the Son of God. Secondly, concerning the affairs of this present life; for Faith doth teach and direct a man in the course of his life, what to do, and how to live. As first, concerning a man's vocation and calling, faith teacheth a man to walk diligently in his vocation, and calling, and to depend upon God, for a blessing upon his labours. Secondly, faith teacheth a man to commit his ways to the Lord, and to refer the success of his affairs and business to God: and to wait upon God, for the bringing of his things to pass. Thirdly, ●n afflictions and crosses, faith will teach a man to rest upon God for deliverance to be patiented, and not to seek help by unlawful means. Fourthly, faith will make a man depend upon the providence of God, and trust God, not only for himself, but for his children after him. Thus the just man life's by faith. The first benefit, is, victory over the world: of which, S. john saith, y 1. john 5. 4. this is the victory that overcometh the world, Victory over the world. even our faith. Now, whatsoever is in the world, is of three sorts: it is either about the pleasures and delights of the world, or about riches, and wealth of the world, or about honours, and preferments in the world. Which S. john brings to these three heads: z 1. joh. 2. 16. the lust of the flesh, the lust of the eyes, and the pride of life. Now, a Christian hath much ado to strive against these, that he be not entangled, and overcome, either by ambitious seeking of honours, or greedy desire of profits, or sinful delights of the pleasures of the world. But faith helps a man to get victory over all these. An example whereof, we have in Moses, whose faith the Apostle commending, saith, a Heb. 11. 24. 25. 26. By faith, Meses when he was come to years, refused to be called the son of Pharoahs' daughter; here was his contempt of honour: choosing rather to suffer affliction with the people of God, then to enjoy the pleasures of sin for a season; here, was his victory over earthly pleasures, and sinful delights. Esteeming the reproach of Christ, greater riches than the treasures in Egypt: here was his victory over transitory, and deceitful riches. Thus, by Faith Moses overcame the world. The sixth, is victory over our great adversary, the Devil. 6 Victory over the Devil. Of this, S. Paul saith, b Ephe. 6. 16. above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. Where, Faith is reckoned, as a special part of the armour of God, to defend our souls against spiritual wickedness. And S. Peter appointeth faith as a powerful means to drive away the Devil. c 1. Pet. 5. 8. 9 your adversary the Devil as aroaring Lion walketh about, seeking whom he may devour, whom resist steadfast in the faith. The last benefit, which we receive through true faith, 7 Salvation. is Salvation: of which saith S. Paul, d Ephe. 2. 8. by grace are ye saved through faith. The promise of salvation, is made to them that have true faith; and believe in the Son of God: as saith S. john. e joh. 3. 16. God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. This was the comfortable saying of the Apostles, Paul and Silas, to the keeper of the Prison: he said, f Act. 16. 30. 31. What must I do to be saued? and they said, believe on the Lord jesus Christ, and thou shalt be saved, and thy house. These are the benefits of true faith. Now, seeing that the benefit of true, saving faith is so Use. great; seeing that such are the excellent dignities, and exceeding Use all means to obtain the true faith. great privileges thereof: seeing that through true faith we are justified; and made sons of God, by Adoption, and grace; seeing faith purifieth our hearts; and we live by faith; seeing faith helps us to get the victory over the enticements of the flesh, the allurements of the world, and the temptations of the Devil; and lastly, seeing true faith saves the soul from perishing, and brings everlasting life: if we desire to be thus happy, and blessed; if, of sinners, we desire to be accepted just and righteous; if, of sons of men, and children of wrath, we desire to be sons and children of God; if we would have our corrupt hearts purged, and cleansed; if we would so live, as to depend, and wait upon God for a blessing upon our labours and enterprises; if we would overcome our spiritual adversaries, the flesh, the world, and the Devil; finally, if we would save our souls from perishing everlastingly; then, let us every one labour for the obtaining of true, saving Faith. We know, that a man will labour hard, and even strain himself, to obtain that thing which he knows to be of great price, of great value, and singular worth. Such a thing is Faith: it is very excellent, and precious: for, by Faith in jesus Christ, we are g Act. 13. 39 justified from all things, from which we could not be justified by the law of Moses. And h Rom. 5. 1. being justified by faith, we have peace with God, through our Lord jesus Christ. By true faith we are made sons of God, which is a great privilege; for, if it be an honourable thing to be the sons of Nobles, and Princes on earth; how honourable a thing is it to be the sons of God? yea, heirs of God, and joint heirs with Christ? By faith we live, by faith we accomplish great victories, by faith we fight against our spiritual enemies, the flesh, the world, and the Devil, and overcome them; and by faith in jesus Christ, we save our souls from perishing. Who is he then that hath any feeling of his spiritual state, who is he that hath any hope of the inheritance of the life to come, that will not earnestly desire, and diligently seek so precious a jewel, the rare gift of faith? And if any be inflamed with a love of this excellent grace, and have a longing desire to obtain it; the means how true, saving faith may be obtained, shall be showed in the next place. CHAP. XIIII. Showing how, and by what means, true, saving Faith may be procured. THe eight general point in the Treatise of Faith, is, how true, saving Faith may be procured, 8 How true faith may be obtained. By two means. and obtained. The means of obtaining true, saving Faith, are two. The one, is the Efficient, the other, the Instrumental cause of Faith. Touching the first. The Efficient, or working cause of Faith, is God: who by his holy Spirit, worketh that 1 The efficient cause of faith. The Spirit of God. grace in the heart to believe. As witnesseth St Paul to the Philippians, saying, a Phil. 1. 29. unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake. To believe in Christ, is the gift of God. It is God that gives grace to believe. When S. Peter made that heavenly confession of Christ, b Mat. 16. 16. 17. Thou art Christ the son of the living God. jesus answered and said unto him, Blessed art thou Simon Bariona: for, flesh and blood hath not reueiled it unto thee, but my Father which is in heaaen. It was not of himself, that S. Peter made that heavenly confession, but of God, c joh. 6. 44. No man can come to me, saith our Saviour, except the Father which hath sent me, draw him: he saith d Traxerit, non duxerit. draw him, not lead him, lest we should attribute any thing to man's own power, and will, in his first conversion; for when God worketh this saving grace of faith, in any one; at the same time, he moveth the will of man with a holy desire of faith, which before was unwilling; yea, God by his holy Spirit, doth enlighten the minds of men with the knowledge of jesus Christ, and prepares their hearts to receive the gift of faith. So that in the working of this grace of faith in the heart, not only the gift itself is of God, but the very preparation of the heart to receive faith, is of God also. According to that saying of the Apostle to the Philippians, e Phil. 2. 13. it is God that worketh in you, both to will, and to do, of his good pleasure. Where then is man's free will in spiritual good things? Use. it is excluded. For man yet remaining in his natural Against man's free will in spiritual good things. state of corruption, before his conversion, is not only like to that man in the Gospel, wounded and f Luk. 10. 30. half dead, but even g Ephe. 2. 1. dead in trespasses and sins. And therefore, as it is impossible for a dead man to raise himself, except the breath of life be breathed into him; so it is impossible for a sinner, yet being in his natural state of ignorance, and unbelief, of sinfulness, and corruption, to quicken and raise himself, except God by his holy Spirit, breath into his soul, the life of grace, and so quicken him, and raise him up. It is true, I confess, the Lord saith to sinners, h Io●l 2. 12. turn Object. ye to me; the Prophets exhort sinners to i Hos. 14. 1. joel 2. 13. return unto the Lord. john Baptist saith, k Mat. 3. 2. Repent ye: and Christ saith, l Marc. 1. 15. Repent ye, and believe the Gospel. But from hence, it cannot be gathered, that sinners, and unbelievers, have of themselves a natural power to Answ. turn to God, to believe and repent. But in these sayings, the Lord showeth rather, m Non quid homines p●ssint prastare, sed quid praestare debeant. What men ought to do, than what they can do. When the Lord saith to sinners, and unbelievers, turn unto me, repent, and believe the Gospel; he showeth unto sinners, that they ought to repent, and turn unto him; and that unbelievers ought to believe: but to believe, to repent, and to turn to the Lord, is not of ourselves, it is of God; it is of the grace of God: as S. Paul saith, n 2. C●r. 3. 5. Not that we are sufficient of ourselves, to think any thing as of ourselves: but our sufficiency is of God. This of the Efficient, and inward working cause of Faith. The second, is the Instrumental cause of faith, which 2 The instrumental cause of faith. The word of God. is the word of God: of this S. Paul saith, o Rom. 10. 17. faith cometh by hearing, and hearing by the word of God. He had said before, how shall they call on him, in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a Preacher? and how shall they preach, except they be sent? And hereupon inferreth, that faith cometh by hearing, and hearing by the word of God. here's the ordinary means of begetting faith. God of his mercy, sends a Preacher to a people, the Preacher preacheth Christ crucified, by preaching Christ, the people hear of Christ, and by hearing, they believe. So then faith cometh by hearing, and hearing by the word of God. Now, the word preached, and heard, which is powerful to beget faith, is understood to be the whole word of God, the Law and the Gospel: for, And that, First, to the begetting of faith in the heart, it's necessary 1 The law. that a sinner hear the Law, to the end that he may see and know his sins; for p Rom. 3. 20. by the Law is the knowledge of sin; and not only see, and know his sins, but likewise the punishment due to him for his sins: which in the justice of God, is the malediction and curse of the Law: for it is written: q Gal. 3. 10. Cursed is every one that continueth not in all things, which are written in the book of the Law to do them. Likewise death and condemnation; for the r Rom. 6. 23. wages of sin is death. Yea, and to be deprived of the Kingdom of God: for s 1 C●r. 6. 9 the unrighteous shall not inherit the Kingdom of God. And this part of the Word, the Law, lays open a man's sins so plain and evident, that it pricks the heart, and wounds the conscience of a sinner; insomuch, that being truly and throughly touched, with the sense and feeling of his own particular sins, he hath no peace in himself, but is disquieted in conscience; and now he begins to think with himself, what he may do to find ease to his conscience, and rest to his soul: an example whereof, we have in those jews, to whom S. Peter preached Christ crucified, and urged it upon their consciences, that they had crucified Christ; for he saith, t Acts 2. 36, 37. Let all the house of Israel know assuredly, that God hath made that same jesus, whom ye have crucified, both Lord and Christ. Now when they heard this, they were pricked in their heart, and said unto Peter and the rest of the Apostles, Men and brethron, what shall we do? they were so touched in conscience, for their great and bloody sins of crucifying Christ, that they knew not what to do. Now, when the Law hath thus wrough upon a sinner, humbling him and bringing him under a sense and feeling of his sins, and the wrath of God due to him for his sins; when he finds himself in this distressed case, and understands in how great need he stands of 2 The Gospel. help and comfort; then, the other part of the Word of God, the Gospel of Christ, being preached, and heard, together with the working of the Spirit inwardly in the heart, doth open the eyes of his mind, and enlighten his understanding, and shows unto him Christ crucified, and makes the sinner see, and know that there is remedy to heal his sick soul, that there is salvation to be had in Christ jesus, and in him alone; and that t Joh. 3. 16. whosoever believeth in him shall not perish, but have everlasting life. This is that word of consolation, which S. Peter gave to those jews now pricked in heart, wounded in conscience, and groaning under the burden of their sins; u Acts 2. 38. Repent, and be baptised every one of you, in the name of jesus Christ, for the remission of sins. And now the sinner knowing that salvation is to be had in Christ jesus, and that there is x Acts 4. 12. no salvation in any other; hereupon he ficeth to Christ for help and secure: by the eye of faith he looks unto jesus, by the hand of faith he takes hold on jesus, and by faith applieth the merits of the death and passion of Christ, unto his own soul: being now assured of the mercy of God, through jesus Christ, for the remission of his sins, and salvation of his soul. The sinner hath y Acts 15 7. heard the Word of the Gospel, and believeth. Thus faith is ordinarily procured by the Word of God. And seeing that the ordinary means of begetting Use. faith, is the Word of God; this serves to reprove those, Against those that boast of their faith, and yet contemn, and lightly regard the hearing of the Word, the ordinary means of obtaining faith. who despise and contemn, or greatly neglect the hearing of the Word, and yet boast that they have faith. Divers there are, that seldom come to the house of God, and very seldom hear Sermons; who, if they be questioned, whether they have faith, will not stick to answer every one for himself; yea, I have faith, and do believe; I have a good faith to God, I hope to be saved aswell as the best, and hope to come to Heaven, as soon as they that follow Sermons. But I demand of thee, o vain man; if thou hast so good a faith, and so good hope of salvation, how, and by what means, camest thou by this thy good faith? The Scriptures tells us plainly, that the means of obtaining faith, is, by hearing the Word of God. And seeing thou dost not frequent the house of God, nor hear the Word of God preached (except it be at some times, and by starts) how can it be that thou hast true faith? or, if thou hast it, how was it wrought in thee? and by what means hast thou obtained it? it is the great blindness of many ignorant souls, to think they have faith, when they have it not. And they have it not, because they do not use the ordinary means to obtain it. I know, and deny not; God is not tied to any means; and therefore can extraordinarily work faith in the hearts of men, even in whom be will, according to his good pleasure: but it is not safe for any one, to venture the salvation of his soul upon the extraordinary working of God, when as God in great wisdom, and mercy to mankind, hath apppointed ordinary means to beget faith, and to work our salvation; which ordinary means, is the hearing of the Word: for faith cometh by hearing, and hearing by the Word of God. CHAP. XV. Of the means, by which true saving Faith may be increased, continued, and preserved. AS Faith hath it means, whereby it is begotten, and procured; so hath it also means, whereby it is nourished, increased, continued, and preserved. This is the ninth point in the Treatise of Faith. 9 Means whereby true faith is increased and preserved Three. The means whereby Faith is nourished, increased, and preserved, are three. The Word, Sacraments; and Prayer. 1 The Word of God. And that by. Touching the first: The word of God is a means to increase faith: and that divers ways. First, by reading the word: the diligent reading of the Scriptures, is necessary for them that do believe, to 1 Reading the Scriptures. the increasing and preserving of their faith. St. Paul writing to the Colossians, who had received the faith, and did now believe, gives them commandment, concerning the reading of his Epistle, and chargeth that others should read it also. for he saith, a Coloss: 4. 16. When this epistle is read amongst you, cause that it be read also in the Church of the Laodiceans, and that ye likewise read the Epistle from Laodicea. and S. Paul chargeth young Timothy, to b 1 Tim. 4. 13. give attendance to reading, to exhortation, to doctrine. Secondly, by hearing the word of God: for, as the 2 Hearing the word of God. hearing of the word of God, is an effectual means to beget faith, so is it also a powerful means to nourish, strengthen, and preserve faith. It is a rule in nature, c Ex ijsdem nutrimur ex quibus sumus. we are nourished by the same things, of which we are begotten: Now spiritually, we are begotten by the word of God, as saith S. james, d jam. 1. 18. of his own will be gate he us, with the word of truth, and therefore we are spiritually nourished by the word of God. For this cause, the word of God is said to be the meat of the soul: it is both milk for young babes, and strong meat for strong men. They that are but young children in religion, babes in grace, may suck milk out of God's word, to nourish their souls, & they that are strong in faith, and grown in grace, may from the word of God, receive strong meat to strengthen them more. Of which the Apostle speaks to the Hebrews e Heb. 5. 13. 14. every one that useth Milk is unskilful in the word of righteousness; for he is a babe but strong meat belongeth to them that are of full age. S. Peter giveth this exhortation, f 1 Pet. 2. 1. 2. Therefore laying aside all malice, and all guile, and hypocrisy, and envies, and evil speakings, as new borne babes desire the sincere milk of the word, that ye may grow thereby. as a new borne babe desires the mother's breasts, and by sucking wholesome milk out of her breasts, is nourished, and grows thereby; so a Christian, though he be but newly begotten by the word of truth, be but a young christian, a beginner, and be but as yet a weak christian; yet if he diligently hear the word of God, and if his soul do earnestly desire to suck the sincere, and wholesome milk of the word; this is a powerful means to nourish his soul, to strengthen his faith, and make him grow in grace. Thirdly, by divine meditation. It is noted to be a property of a godly man, to meditate on the word of Divine Meditation. God. g Psal. 1. 2. His delight is in the law of the Lord, saith the Psalmist, and in his law doth he meditate day and night. the word of God is compared to meat: which, to the end that it may give nourishment to the body, its necessary, that it not only enter into the mouth, and be chewed with the teeth, but that it go down into the stomach and be digested: so likewise, to the end that the word of God may give true, and substantial nourishment to our souls, its necessary, not only that we hear the word with our outward ears, but suffer it to enter into our heart, and inwardly digest it by meditation. It was one property of clean beasts mentioned in the levitical law, to h levit. 11. 3. chew the cud: and he is such a clean creature, who having heard the word of God, and committed it to his memory, doth afterward meditate upon the same, & ponder it in his mind; to the end, that his faith may be increased that he may be nourished in the truth, & grow in grace. Fourthly, by Godly conference: the two disciples, to 4 Godly conference. whom Christ appeared after his resurrection, and talked with them, said one to another, i Luk. 24. 32. did not our heart burn within us, while he talked with us by the way, and while he opened to us the Scriptures? the spiritual communication, and heavenly conference which Christ had with the Disciples, did heat them inwardly, and made their hearts burn within them: godly conference, spiritual speech, and heavenly communication doth inflame the heart, with the love of God, doth stir up the affections, and kindle good desires: yea, increaseth knowledge, and strengtheneth faith: thus the Word of God, which begetteth faith, doth also increase, nourish, and preserve the same. The second means of increasing faith, is the use, and 2 Use of the Sacraments. partaking of the Sacraments. For, First, the Word and Sacraments, are as the two breasts of the Church; whereout, the faithful soul sucks spiritual 1 Nourishing the soul. nourishment, strength of faith, and increase of grace. Baptism gives a Christian admission and entrance into the Church of God, whereby he is ingraffed into the mystical body of Christ, and made a member of Christ: and by the Sacrament of the Lords Supper, the members of Christ are nourished to eternal life. Of which nourishment, received spiritually by faith, it is, that our Saviour saith, k joh. 6. 53, 54. Except ye eat the flesh of the son of man, and drink his blood, ye have no life in you. Who so eateth my flesh, and drinketh my blood, hath eternal life. Secondly, the Sacraments are a means of increasing 2 Confirming the promises of the Gospel. and strengthening our faith; for they confirm the promises made unto us in the Gospel; for which cause, they are called Seals; for like as a man, making a grant to another in writing, of house, or lands; for the better confirmation and strengthening of the deed, he puts to his seal; so the Lord our God, to his gracious and merciful promises, made unto us in his written Word, hath annexed the Sacraments, as seals, to assure us of the performance of his promises. God made great and gracious promises unto Abraham; that he would make of him l Gen. 12. 2, 3. a great nation, that he would bless him, and in him, should all families of the earth be blessed. That he would m Gen. 13. 14, 15, 17. give the land of Canaan to him, and to his seed for ever. Moreover, God made a Covenant with Abraham, n Gen. 17. 7. to be a God unto him, and to his seed after him. And to the end that Abraham's faith might be confirmed and strengthened in the promises of God, he gave him the Sacrament of Circumcision, o Vers. 10. 11. a token of the Covenant betwixt God and him: which S. Paul calls a seal, p Rom. 4. 11. And he received the sign of circumcision, a seal of the righteousness of the faith, which he had yet being uncircumcised. So also in the new Testament, the Lord hath made a most gracious and merciful promise, that q joh. 3. 16. Whosoever believeth in the Son of God, shall not perish, but have everlasting life. And God, to ratify and confirm this his covenant, hath sealed it with the blood of jesus Christ, r Matth. 26. 28. This is my blood of the new Testament, which is shed for many, for the remission of sins. This is the Covenant of Grace: wherein, we for our parts, are bound to believe in jesus Christ; and God, for his part, promiseth remission of sins, and everlasting life, upon condition that we believe. And for confirmation of this his promise, jesus Christ hath sealed the Covenant with his own blood: by which seal of the Covenant, our faith is confirmed, and strengthened in the assurance of the promises of salvation. The third mean, is Prayer: S. james saith, s jam. 1. 17. Every 3 Prayer. good gift, and every perfect gift is from above, and cometh down from the Father of lights. Now, faith is the gift of God, and God doth not only give grace, but likewise increase of grace, according to that saying of our Saviour, t Matth. 25. 29. Unto every one that hath, shall be given, and he shall have abundance. Now the means to bring down from the Father of lights, both the gifts of grace, and increase of grace, is Prayer; and therefore the means of increasing the gift of faith, is Prayer. From hence it is, that u Marc. 9 24. the father of the child cried out, and said with tears, Lord I believe, help thou mine unbelief. x Luk. 17. 5. And the Apostles said unto the Lord, Increase our Faith. Thus Faith is nourished, increased, and preserved, by the threefold means of the Word, Sacraments, and Prayer. And seeing that faith is nourished and strengthened, Use. seeing it is increased, and preserved by these godly Diligently and conscionably to use the means, whereby faith is increased and preserved. means, of reading the Scriptures, hearing the Word, meditating upon it, and conferring about it; likewise, by the participation of the Sacraments, and by Prayer; the consideration hereof aught to make us careful, diligently and conscionably to use these means; if we have desire that our faith should be increased, grow stronger, and be preserved. Fire, to the end it may burn, must necessarily have wood, or other fuel ministered unto it; or else, by little and little, the heat slacketh, and in the end, the fire goeth out. Our life is maintained by meat and drink, which being withdrawn, the body, for want of nourishment, waxeth faint, strength decayeth, and in the end, it pineth away: such is the state of our soul; we live spiritually by the faith of the Son of God, faith in jesus Christ is the true life of our soul; which, as it is begotten by the Word of truth, so is it also maintained, nourished, and preserved by the Word, Sacraments, and Prayer: which spiritual food and nourishment, if it be denied the soul, endangers the life of the soul. God who hath given to a man a body, hath also appointed and provided means, to nourish and sustain the body: so likewise, the Lord God, who hath given unto man a soul, hath apppointed him means to nourish and strengthen his soul. Wherefore, if we would have our faith (which is the life of the soul) nourished, increased, and preserved; we must make conscience of reading the Scriptures diligently, hearing the Word reverently, meditating upon it seriously, conferring about it willingly, receiving the Sacrament of the Lords Supper frequently, and praying unto the Lord earnestly, for the increase of faith: else, as sure as the fire, without fuel, goeth out, and the body, without nourishment, pineth away; so, without the use of these holy means, the seeming graces of the Spirit will soon be extinguished, the soul will pine away, and perish. Very fitly hath the Apostle joined together these two exhortations, y 1 Thess. 5. 19, 20. quench not the Spirit: Despise not prophesying, Giving us to understand, that the despising of prophesying, and contemning of preaching, is a means to quench the Spirit. If a man should wilfully refuse his meat, and deny his body all food and nourishment, he might be accounted a very foolish man, and one that went about to destroy his body. So likewise, whosoever doth despise the means of salvation, and wilfully refuse the true food and nourishment of his soul, is a very foolish man, and one that goes about to cast away & destroy his own soul. CHAP. XVI. Of perseverance in grace: proving that the true, justifying faith, cannot utterly fail; and that whosoever hath true faith, cannot finally fall away. WHereas it hath been made manifest in the former Chapter, that faith being once begotten in the heart, is afterwards nourished, strengthened, and confirmed, yea, increased, and preserved, by divers means; Question. hereupon a question ariseth, whether true, justifying Whether true faith may utterly fail. faith may be so preserved, and continued, that a man may be sure it shall continue to the end; or whether a man having true, justifying faith, may fall away from his faith, and lose it? I answer; The elect, who are effectually Answ. called of God, and have true, justifying Faith, may fall, but cannot fall quite away: a Fides in sanctis saepenumerò labefactari, nunquam tamen deficere p●test. Zanch. Miscell. de persever. sanctor. c. 3. faith in the Saints, and children of God, may be weakened, but their faith cannot altogether fail nor perish. They may for a time, lose the comforts of the Spirit, but not for ever. It is true indeed, the elect, the children of God, do sin, and that sometimes greatly, and grievously; as David, in the matter of Vriah the Hittite: and therefore may exceedingly weaken their faith, and may seem to have lost faith, and grace; inasmuch as they do not feel their wont, sweet communion with Christ, neither perceive any powerful working of the Spirit: which was David's case, after his sin of adultery with Bathsheba, for, upon his repentance, he pray, thus, b Psal. 51. 10. Create in me a clean heart, O God. And renew a right spirit within me. And again, c Ver. 12. restore me the joy of salvation. As though (to outward seeming) grace had been quite lost. Yet the Spirit was not altogether quenched in him, for it stirs him up to pray, and to call upon the name of the Lord. d Electi excidunt propter peccatum gratia Dei, & fide, sed 1. non omni 2. non in perpet●um. Pola. Synt. l. 6. c. 43. The elect by reason of sin, do fall from the grace of God, and from faith; but they never fall quite away from all faith, and all grace; neither do they fall away, or lose their Faith for ever. They that have true faith, cannot lose it totally, and They that have true faith cannot utterly fall away. For finally; neither can their Faith utterly fail, and perish, for these reasons. First, their salvation is decreed in heaven, and they 1 The decree of God's election is sure. have a sure foundation: the purpose of God's election is sure and immutable: according to that saying of the Apostle Paul, e 2. Tim. 2. 19 the foundation of God standeth sure, having this seal, the Lord knoweth them that are his: Secondly, they are built upon a rock, which Rock 2 They are built upon a Rock. is Christ, and therefore cannot fall: as our Saviour saith, f Mat. 7 24. 25. whosoever heareth these sayings, and doth them, I will liken him unto a wise man, which built his house upon a rock, and the rain descended, and the floods came, and the winds blue, and beat upon that house, and it fell not, for it was founded upon a rock. Thirdly, they are engrafted into Christ. g joh. 15. 5. I am the vine 3 They are engrafted into Christ. saith Christ, ye are the branches, he that abideth in me and I in him, the same bringeth forth fruit. Yea, the faithful, the true believers are members of Christ, and Christ is h Ephe. 1. 22. 23. the head over all things to his Church, which is his body: as long as the branches have the vine to nourish them, they grow and flourish: and as long as the members of the body, have the head to give them motion and strength, so long they move, and retain strength; now, Christ is the true vine, and the true head to the Church, to all the faithful: and therefore its impossible, that the members of Christ should perish, or that their faith should utterly fail, as long as they be in Christ. Fourthly, the elect have the promise of the Lord, for the preservation of their faith, and perseverance to the 4 They have God's promise, not to fall away for ever. end: so that they cannot perish, nor their faith utterly fail. By the Prophet Hosea, the Lord saith, i Hos. 2. 19 I will betrothe thee unto me for ever. By jeremy he saith, k jer. 31. 3. I have loved thee with an everlasting love. And again he saith, ˡ I will put my fear in their hearts, that they shall not departed l jer. 32. 4●. from me. And Christ saith, m Io. 10. 27 28. my sheep hear my voice, and I know them, and they follow me, and I give unto them eternal life, and they shall never perish, neither shall any man pluck them out of my hand. Fiftly, Christ hath prayed for the elect, for all that 5 Christ hath prayed for the elect, that they may persevere to the end. shall believe in him, that their faith may not fail, but that they may persevere and continue to the end: and Christ's prayer is effectual for all that shall believe in him. n Luk. 22. 31. 32 The Lord said, Simon, Simon, behold Satan hath desired to have you, that he may sift you as Wheat: but I have prayed for thee, that thy faith fail not; and Christ prayeth unto his Father, saying, o joh. 17. 20 21 Neither pray I for these alone; but for them also which shall believe on me through their word: that they all may be one, as thou Father art in me, and I in thee; that they also may be one in us: Again, be saith, p Ver. 24. Father I will that they also whom thou hast given me, be with me where I am, that they may behold my glory which thou hast given me. Sixtly, the elect are within the compass of the golden 6 The elect are within the golden chain of salvation. chain of man's salvation, and therefore their faith cannot utterly fail, neither can they finally fall away. For the Apostle saith, q Rom. 8. 30. Moreover, whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified. This chain of man's salvation, reacheth from heaven to the earth, and from the earth to heaven again; God holdeth both the ends of this chain in his hands. The first link of this chain, is Election, that's in heaven. The second, is effectual vocation, the third, is justification, the fourth is sanctification, these are on earth, these are the middle part of the chain, these compass in all them that are ordained to salvation; and the fift link of this chain, is glorification; which end of the chain, God having in his hand; those that are predestinate, and called, and justified, and sanctified, he draws up into heaven, to sit there in glory; and not all the tyrants, and wicked men of the world, nor all the Devils in hell, are able to break asunder any one of the links of this chain which is in God's hands. And therefore they that are within the compass of this chain, are sure to be saved, and to be received up into glory. Seeing then that the faith of Gods elect hath a sure foundation, & is as a house builded upon a Rock, seeing all the elect are engrafted into Christ, & are members of Christ, seeing the Lord in the Scriptures, hath made faithful promises of our perseverance in faith, & that Christ himself hath made an effectual Prayer to his Father, for all that believe in him, and seeing that all they who are elected, called, and justified, shall be glorified; I conclude, that the faith of Gods elect can never utterly fail, & they that are endued with true, justifying faith, shall never finally fall away. But against this doctrine of perseverance in grace, and the perpetual faith of the elect, sundry objections are made, amongst which these are chief. First, from the saying of the Prophet Ezekiel, r Ez●k. 18. 26. When a righteous man turneth away from his righteousness, and Object. 1 committeth iniquity, etc. It is objected, that if a righteous man may turn away from his righteousness, it seems that a man having justifying faith, may fall away. To which, I answer two things. First, by Righteousness, in the words of the Prophet, is not meant that righteousness Answ. 1 of Christ, by which we are made, and accepted righteous in the sight of God; but such works, as may seem to have an outward righteousness in them. Secondly, by the righteous man turning away from his righteousness, is not meant such a righteous man, as is in deed and in truth, just and righteous; but such a one, as is just and righteous in his own opinion: thinking himself just and righteous, and seeming to others to be righteous. Even such a righteous man, as Christ speaks of, s Mat. 9 13. I came not to call the righteous, but sinners to repentance. Wherefore, if any such fall away, it is evident, that their righteousness was no true righteousness; for he that is truly righteous, is t Psal. 1. 3. like a tree planted by the rivers of water, that bringeth forth his fruit in his season, his leaf also shall not whither. The righteousness of a righteous man, shall not utterly decay: the righteous man shall not quite fall away from his true righteousness. Further, an objection is made from those places of Object. 2 Scripture, which mention a kind of losing of faith, a departing, and erring from the faith. As when the Apostle saith, u 1 Tim, 1. 19 holding faith and a good conscience, which some having put away, concerning faith have made shipwreck. And again, when he saith, x 1 Tim, 4. 1. In the latter times some shall departed from the faith. And again, y 1 Tim, 6. 10. the love of money is the root of all evil, which while some have coveted after, they have erred from the faith. Now if a man may make shipwreck of his faith, if he may departed, and err from the faith than it seems, that a man having faith, may lose it, and fall away. I answer, that, by faith in those places mentioned, Answ. is not meant the true, justifying faith, by which a sinner is justified and saved; but faith there, signifieth the sound doctrine of the Gospel, which some had received professed, and delighted in for a time, but in time of tribulation, and tentation, when any trouble came upon them, or when the covetousness of money and filthy lucre tempted them, and when the love of the world overcame them, because they did not z 1 Tim, 1. 19 hold faith and a good conscience. and because they did not a 1 Tim. 3. 9 hold the mystery of the faith in a pure conscience, but put a way a good conscience; no marvel though their temporary faith failed; no marvel though they erred from the truth, and so made shipwreck of faith. For as one saith well, b salua fides ad portum vs● perveniat, navigationis nustrae cursus bona conscientia r●gendus est. Calu: in 1 Tim. 1. 19 to the end, that we may bring the ship of faith safe to the haven, the course of our sailing must be guided by a good conscience. And sure it is, that who soever hath received the true, and sound doctrine of the Gospel of Christ, whereby true faith is begotten in the heart, and to that sound, and wholesome doctrine, joins a good conscience, both before God, and towards men, he can never make shipwreck of his faith. So then we may conclude, that if any fall away from the faith, they never had true justifying faith: at the most, and best, their faith was but a temporary faith; they believed for a while, and in time of temptation fell away. Now, seeing that the faith of Gods elect cannot utterly Use 1 fail, nor altogether be lost; this is profitable for instruction: To make our calling & election sure. it teacheth us, to labour to make our calling and election sure. To labour to be sure of this, that we are in the blessed number of Gods elect, and that we are effectually called of God: which we may know, by the works of sanctification, and by the fruits of the Spirit. this is that whereunto S. Peter exhorteth, saying c 2 pet. 1. 10. Wherefore, the rather, brethren, give diligence to make your calling and election sure: for if ye do these things you shall never fall. Here is a promise, you shall never fall. a promise, that the faith of the elect shall never utterly fail; and therefore the Apostle exhorteth, to make our calling and election sure: let us make sure that we be elected, and called of God, and then it's sure, we shall never fall. But how shall we know whether we be elected, and called? the Apostle answereth, If ye do these things ye shall never fall. what things? what must we do that we may be assured of our election, and calling, and that we shall never fall? the Apostle tells us what things. d vers. 5. 6. 7. And besides this, giving all diligence, add to your faith, virtue; to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, Charity. So that here, a christian is to try and examine himself, whether he be such a one as shall never fall away: namely by enquiring, whether he hath faith, and virtue, and knowledge, and temperance, and patience, and godliness, and brotherly kindness, and charity. For saith the Apostle, e ver. 8. If these things be in you, and abound, they make you that ye shal● neither be barren, nor unfruitful in the knowledge of our Lord jesus Christ. And again, f ver. 10. If ye do these things, ye shall never fall, but if a man after trial, and examination had of himself, cannot find these things in himself, but finds a want of faith, of virtue, and honest conversation; a want of the true knowledge of God; a want of temperance, and sobriety; if he find in himself a want of patience to endure affliction, and to suffer wrong; if he find a want of godliness, of brotherly kindness, and charity; certainly, such a one is in miserable state concerning his soul, how soever he be in regard of his outward state in the world, for if they that do these things shall never fall, than they that want these things shall fall, and their fall shall be great. A man that is to purchase land, or to take but a lease of a house or ground, how careful will he be to make all sure? for if his writings be not good, and sufficient, he knows that all his money which he hath laid out, is lost & gone, and he's overthrown. Thus wise are men in their generation: o that we could be as wise for the salvation of our souls, to make all sure, A man that hath land, & inheritance, hath some good evidence to show for the same; so we should labour to attain to this assurance of salvation, that we can be able to show some good evidence for our inheritance in heaven; lest having nothing to show, we lose our inheritance. Secondly, seeing that the faith of Gods elect cannot Use 2 utterly fail, and that they who have true, justifying faith Consolation to the children of God, because their faith shall not utterly fail. cannot finally fall away; this yieldeth exceeding great consolation to the children of God. The faith of a Christian is not strong at all times, but sometimes it may be very weak, and scarcely felt, as after the committing of some great sin, or in time of sore temptation●▪ when as with David, a man may be in great heaviness, his soul may be g Psal. 42. 11. cast down; yet notwithstanding, faith is never so quenched in the true believer, but some spark remains; yea, a seed remains, that immortal, incorruptible seed; & that in time, will quicken, and revive. Like as a sick man, that is brought very low with sickness; his stomach fails him, he loathes his meat, the Physician forsakes him, & all men hold him not a man for this world: notwithstanding while breath is in his body, there is hope & many times, such a one revives, recovers, and comes to his strength again; so a Christian, sore wounded with sin, and in grievous temptations, gives few comfortable words, but sends forth sighs, and ●obs; and many times do proceed from him desperate speeches, so that they that see, and hear him, might fear, lest all faith were gone; yet afterwards, in time, the spark of faith is kindled, and flameth, the immortal seed is quickened, and the Spirit puts new life of grace into the distressed soul; making the sinner, to believe in Christ, to hope in God's mercy, to trust in God, to call upon God, and cry Abba Father. To conclude, a Christian, who upon good ground, is assured that he hath true, justifying faith, may confidently say with St Paul, h Rom. 8. 38. 39 I am persuaded that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ jesus our Lord. CHAP. XVII. Of the signs and marks of true, justifying faith: and first, of the inward signs thereof. THe tenth, and last point, in the Treatise of faith, 10 Signs of true faith. is, touching the signs, and marks of true, justifying faith. How a man may know whether he hath the true faith. The signs and marks of faith are twofold. twofold. The first, are inward. The second, outward. There are inward signs of faith, whereby a man may know and find in himself, that he hath faith: and there are also outward signs, whereby not only he himself may be assured, but others also may understand, and perceive, that he hath faith. First, of the inward signs. The inward signs of true, justifying faith, are divers: 1 Inward signs, as The first, is the witness of the Spirit: even the Spirit of God. Of which St john saith, a 1. Job. 5. 10. he that believeth on 1 The witness of the Spirit. the Son of God, hath the witness in himself. Now, the Spirit of God is a true, and infallible witness, a witness that cannot deceive, & the same Spirit beareth witness with our spirit, that we are the sons of God. Some may here demand, How may I be assured, that Quest. it is the good Spirit of God, which certifies me, that I am the child of God, and have faith; or that it is not a fancy, or bare conjecture of mine own, or that it is not some delusion? How shall I be able to discern between Answ. these? I answer; the Spirit of God, the true witness, doth certify our spirit, and assure our conscience, that we have indeed true, justifying faith, that we are the adopted sons of God, and shall certainly be saved, specially by these two things. First, the Spirit of God persuades our conscience inwardly, that we have faith, upon good ground, and sound reason, taken, not from our own works, or worthiness, but from the goodness and bountifulness of God towards us, from the mercy of God, and grace in Christ: and so, neither the flesh, nor the Devil doth persuade. Secondly, the Spirit of God persuades us of the certainty of faith, by the effects which it worketh in us. As namely, the purifying of the heart, purging out sin; so that no sin hath rule and dominion in the heart; likewise, stirring up in our hearts, a love of God, a hatred of sin, an earnest desire to pray unto God, and an endeavour to please God; also an inward spiritual joy, and peace of conscience, etc. All which, are true effects, and manifest fruits of the Spirit, and cannot come either from the flesh or the Devil, and therefore the testimony of the Spirit, is a true, and sure witness, to assure us, that we have the true faith: and he that believeth on the son of God, hath this witness in himself. The second, is an inward feeling of spiritual grace, 2 A feeling of grace. a feeling of faith in a man's self. When a man is persuaded of the truth of the Gospel, and all the promises contained therein; and in particular, is persuaded for himself, that his sins, of the mercy of God, and through the merits of Christ, are pardoned, and he received into favour with God: the inward feeling, and perceiving of this in the b Menti nosirae, fides nostra conspicua, est. heart, is a sign of faith. This was in David, after that he had confessed his sins unto God, as he witnesseth, saying, c Psal. 32. 5. I acknowledge my sin unto thee, and mine iniquity have I not hid: I said I will confess my transgressions unto the Lord; and thou forgavest the iniquity of my sin. The third, is a godly desire, and a holy, resolved purpose, to walk in obedience to God's commandments; 3 A godly desire and purpose to obey God's commandments. to please God, and to do his will. This was also in David, for he saith, d Psal. 119. 6. 4 I have respect unto all thy Commandments. The fourth, is devout prayer, calling upon the name of the Lord, with confidence, that God will hear our prayers, and grant our requests. For faith if it be in the 4 Devout prayer heart indeed, will set the heart a-working, to think on God, to pray unto God, and to call upon his name. For this cause, the Spirit of God is called the spirit of grace, and supplications; the Lord by the Prophet Zacharie saith, e Zach. 12. 10. I will pour upon the house of David, and upon the inhabitants of jerusalem, the spirit of grace, and of supplications. And it is called the spirit of grace and supplications, because it is of the gracious working of God's holy spirit, that sinners are brought to repentance of their sins, that they mourn & sorrow for their sins, and that they seek unto the Lord, and call unto him for grace and mercy. This is the same Spirit, which f Rom. 8 26. helpeth our infirmities; as S. Paul speaks, For we know not what we should pray for as we ought; but the Spirit itself maketh intercession for us, with groanings which cannot be uttered. This is also that which S. Paul hath to the Galatians, g Cal. 4. 6. And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba Father. By all which, it is manifest, that it is a sure and certain sign of true faith, if the Spirit of God work this grace in us, to stir up our hearts, by devout prayer and supplication, to seek unto God, to run unto our Heavenly Father, and to cry Abba, Father. A child in time of sickness, pain, and grief, or being in any peril and danger, whither doth he run, or to whom doth he cry, but to his father? he hopes his father will help him, and therefore calls and cries to his father, complains and makes his moan to his father. Like as the Shunamites son, when he was sore grieved with a pain in his head, came to his father and said, h Luk. 4. 19 My head, my head. So, the sons and children of God, in time of their heaviness of soul, when they are sick with sin, diseased in soul, and troubled in conscience, with the burden of their sins, or whether they be in any outward affliction or trouble, whither do they run, but to their Heavenly Father? and as the Shunamites child said to his father, My head, my head; so they every one cry, My soul, my soul; My conscience, my conscience: my soul is in heaviness, my conscience is sore troubled and burdened, with the heavy weight of my sins. And then in hope of the mercy of God in jesus Christ, they humbly confess their sins, they hide not their iniquities, they earnestly crave mercy, and sue for the pardon of their sins; above all things, they seek ease to their afflicted soul, and comfort to their distressed conscience: building upon those gracious word of our Saviour i Matth. 11. 28. Come unto me all ye that labour, and are heavy laden, and I will give you rest. And thus to call upon the name of the Lord, is a sign of saith. The fist, is an inward conflict between the Flesh and 5 Conflict between the flesh and the spirit. twofold. the Spirit: and that is twofold. The one, is a striving against sin. The other, a striving against doubtings. Touching the first: no man in this life is perfectly 1 A struing against sin. sanctified; but hath need to pray more and more for the Spirit of sanctification, that he may be wholly sanctified. Hence it is, that though a natural, and unregenerate man be wholly carnal, yet a regenerate man is not all spiritual; but partly carnal, and partly spiritual. For although a Christian, regenerate, and sanctified, hath his heart purified by faith; yet natural corruption is not altogether purged out of the heart: that remains in us k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to exercise us. This, in the children of God now regenerate and sanctified, is called flesh: and the sanctified part in them, is called spirit. And in the regenerate, there is a great combat, a spiritual fight, and great striving between these two, the flesh and the spirit, which shall get the victory. The manner of which combat and inward fight, S. Paul describes thus: l Gal. 5. 17. The flesh lusteth against the spirit, the spirit against the flesh, and these are contrary the one to the other: so that ye cannot do the things that ye would. A Christian regenerate and sanctified, is in the way to Heaven, and the spirit, that is, the sanctified part draws him on to God-ward, and hastens him forward towards the Kingdom of Heaven: but the flesh, that is, the corruption of nature, rebels and labours to draw him backwards to the world; and would, if it were possible, draw him down to hell. Hence it is, that a Christian finds in himself, pride of heart, lust of the flesh, filthy desires, unclean thoughts, covetous desires, anger, hatred, envy, malice, grudge, and desire of revenge, etc. haling and pulling him one way; and against these, he feels humility, temperance, love, patience, meekness, and other graces, drawing him another way. Now, if a man do find grace striving against corruption, good motions of the good Spirit, fight against bad motions of the evil Spirit, and if a man do indeed and in truth, find that he doth earnestly strive against sin, that he labours to mortify his affections, to crucify the flesh with the affections and lusts, to subdue sin and wickedness, this is a sign of grace, and a sure mark that faith is in the heart, at least, in some measure. According to that saying of the Apostle, m Vers. 24. They that are Christ's, have crucified the flesh, with the affections and lusts. As n Gen. 25. 22, 23. Rebecca knew herself to be quick with child, by the struggling and striving of the twins in her womb; so a Christian may know whether he be quickened by grace, and live by faith in the Son of God, by the inward conflict and striving between the Flesh and the Spirit. The second kind of inward conflict between the 2 A striving against doubtings. flesh and the spirit, is an inward striving against doubtings, and distrusts in God's mercy. It is the Devil's policy, either to cause men; whiles they remain in their natural state, without true faith and repentance, to presume on God's mercy; or else having faith and repentance, to set before them their sins, and to suggest into their hearts, doubtings of the remission of their sins, doubtings concerning their faith and repentance, and doubtings concerning their vocation, and sanctification. And thereby, would if it were poss●ble, extinguish their faith, and bring them to despair of God's mercy. But against all these difficulties, true justifying faith, if it be in the heart, will show itself, though perhaps in these temptations, but weakly, yet truly, to strive against temptations, and to fight against all these doubtings. It is true, I confess; the children of God may be troubled with doubtings, but not overcome of doubtings. David is driven to this expostulation, o Psal. 77. 7, 8. Will the Lord cast off for ever? And will he be favourable no more? Is his mercy clean gone for ever? here are great doubtings in David a servant of the Lord; but he overcame his doubtings: for neither David, nor any of the children of God continue still in their doubtings. They are never with Cain and judas brought to such desperate doubtings, a● utterly, and finally to despair of the mercy of God. They may, for a time, have distrustful thoughts, and doubtful speeches, but faith in the end gets the upper hand. Winds and floods may beat upon the house grounded upon the rock, aswell as upon the house built upon the sand, but cannot make it fall. And many p Dubitationes fidem in nobis oppugnant, non tamen expugnant. Polan. distrustful doubtings may beat against the faith of a Christian, but cannot beat it down, they may fight against it, but cannot overcome it. Wherefore, to find in ourselves a resisting of such distrustful doubtings, is a sign of Faith: as appeareth in that saying of S. Peter, q 1 Pet. 5. 8. Your adversary the Devil, as a roaring Lion, walketh about, seeking whom he may devour, whom resist, steadfast in the faith. By these forenamed signs and marks of Faith, we Use. are to try and examine ourselves, whether we have true Examine ourselves, whether we have th● true faith. justifying faith; whether we live by the faith of the Son of God, and whether Christ dwell in our hearts by faith. This is the Apostles exhortation, r 2 Cor. 13. 5. Examine yourselves whether ye be in the faith, prove your own selves: know ye not your own selves, how that jesus Christ is in you, except you be reprobates? Now then let us every one make a search into our hearts, and try whether we find the good Spirit of God persuading us indeed, that we are the children of God, and that we have faith: whether we have a feeling of spiritual grace: whether the Spirit of God hath wrought in us a love of God, a hatred of sin, a resolved purpose to amend our lives: whether we find in ourselves, the spirit of grace and of supplications: and whether we can truly find that inward conflict between the flesh and the spirit. If these things be in us, happy are we. But if upon examination had, these things be wanting in any, such men may speak of faith, but as yet they have it not: they are fare short of true saving faith, and so come short of salvation. Let the search be made a little more inwardly: A man may know whether he hath faith, by the inward feeling of grace; if faith be in the heart, the Spirit of God will set it a working, it will not lie asleep, but it will stir up other graces of God in us; it will make us to love God, and hate sin, more than ever we did before. It will move us to pray, and call upon the name of the Lord. Wherefore, if any one do not feel in himself, a gracious working of the good Spirit, if he find not in himself a fare greater love of God, and loathing of sin, if he have not a more holy purpose to obey God, & to do his will; if he do not, nor cannot pray, if in his trouble and affliction, outward and inward, he do not seek unto God, if he do not with the child, run to his Heavenly Father, and cry, Abba, Father, it's an evident sign, that as yet, Christ doth not dwell in his heart by faith, & that as yet he life's not by the faith of the Son of God. Let us search yet a little further; the unregenerate man continues in sin, life's in the manifest transgression of the Commandments of God, yet presumes he hath faith. I hope, saith he, I have a good faith: but how is it, o man, if thou hast true faith, that thou still livest in sin? certain it is, if faith were in thy heart, it would cause a reformation of life, or at least, a holy purpose of amendment of life. And so in time, and by degrees, thy heart would be renewed, and thy life reform. Indeed, I know I ought to reform my ways, and amend my life, and I would fain amend, but it is the flesh that draws me to evil. But I demand of thee, o man that complainest of the flesh, where is the inward conflict between the flesh and the spirit? and where is thy striving against thy corruptions? what, do evil thoughts arise in thy heart, and thou makest no resistance? doth thy heart swell with pride? do filthy lusts arise in thy heart? doth thy heart abound with covetous desire? and overflow with the gall of bitterness, anger, hatred, envy, malice, and desire of revenge? and dost thou not strive against these corruptions, but givest way unto them, entertaining them, and embracing them? certainly, here is no good sign of grace, nor of true faith. For where true faith is, there will be a resisting of sin, and a striving against corruptions. Wherefore, if we would have a good testimony in ourselves, of the assurance of true faith, than we must be careful to resist sin, and to strive against our corruptions: and although the combat will be great, to master our sins, and to get dominion over our corruptions, yet by little and little, we shall overcome, and in the end, get the victory. According to that saying of S. john, s 1 joh. 5. 4. This is the victory that overcometh the world, even our faith. CHAP. XVIII. Of the outward signs of true justifying Faith; and first, of Patience in suffering afflictions. FAith, as it may be discerned by inward, so also by 2 Outward signs. outward signs. And the outward signs of true justifying faith, are these. The first, is Patience in suffering: of which, 1 Patience. S. Paul speaks thus to the Philippians, a Phil. 1 29. For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake. As if he should have said; now since that you believe, there arise troubles, and persecutions; adversaries rise up against you, and trouble you; but be not ye afraid of these things, be not terrified therewith, for seeing God hath given you grace to believe in his Son jesus Christ, you must be content also to suffer for his sake: and the same God that gave you faith to believe in Christ, will also give you patience to suffer for Christ's sake: and this shall be a testimony and witness to all men, of the truth of your faith in Christ, if you have patience to suffer for Christ's sake. So then, to b Pati pro Chris●●, manif●st●ssimum est argumentum fides in Christum. Zanch. in Philip. twofold. suffer for Christ's sake is a manifest testimony, and good sign of faith in Christ. For no man can truly suffer for Christ, except it be first given him to believe in Christ. Of patience in suffering, I will entreat, First, generally, of suffering all manner of afflictions, inward and outward, as they come from God. Secondly, particularly, of suffering injuries & wrongs from men. First, of suffering afflictions in general: and therein 1 In suffering afflictions. And therein, two things. I will show, First, wherein the sufferings of a Christian consist, and what things are required thereunto, that his sufferings may be acceptable, and well pleasing unto God. Secondly, I will use motives to persuade unto patiented suffering. For the first: That the sufferings of a Christian may 1 How our sufferings may please God. Three things required thereunto. please God, three things are required thereunto. The first, is, to suffer for the name of Christ: The second, is, to suffer for any righteous cause, The third, is, to suffer patiently. Touching the first: Every suffering is not commendable before men, much less acceptable before God: but that suffering is commendable, and acceptable before God, which is First, for Christ's sake, and the Gospel's sake. When a 1 To suffer for. the name of Christ. Christian suffers tribulation & persecution for the name of Christ. Of this, our Saviour saith, d Math. 5. 11. blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you, falsely for my sake. To which agreeth the saying of S. Peter. e 1. Pet. 4. 14. if ye be reproached for the name of Christ, happy are ye: this was the honour and glory of those Christians, who have been persecuted, tormented, and suffered death for Christ's sake. For they rather yielded to suffer death, then to deny Christ. This is the Crown of Martyrdom, for it was not their bare f Non paena, sed causa verum facit Martyrem. Cypr. suffering that made them Martyrs, but their cause. Because they suffered for the name of Christ. Wherefore, Heretics, though they suffer never so many, and sore torments, yet they are not Martyrs, neither are their sufferings acceptable to God: because they suffer not for Christ's sake: nor for the truth, but against the truth. Secondly, sufferings are acceptable to God, when they 2 To suffer for well-doing. are for well-doing: and when we are afflicted, persecuted, and troubled wrongfully. As S. Peter saith, g 1. Pet. 2. 19 This is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully. Again, he saith, h 1. Pet. 3. 17. it is better if the will of God be so, that ye suffer for well-doing, then for evil doing. And again, i 1. Pet. 4. 15. 16 let none of you suffer as a murderer, or as a thief, or as an evil doer, or as a busibodie in other men's matters, yet if any man suffer as a Christian, let him not be ashamed. The third thing, which makes our sufferings acceptable to God, is to suffer patiently. Whether it be for 3 To suffer patiently. Christ's sake, or whether it be in any other righteous cause, it is the part of a Christian, not only to suffer, but to suffer patiently. For this is the difference between the wicked and the godly, concerning their sufferings: both may suffer afflictions, as sickness, infirmity, and pain of body, poverty, and such like, but not both alike: both may suffer the same things, but not with the same mind. The wicked suffer afflictions of necessity, because they cannot help themselves, and know not how to be rid of their pain, and troubles; their suffering is a constrained suffering, and their patience, patience perforce. But the godly suffer afflictions patiently: they endure all afflictions, which the Lord lays upon them, with a willing mind, a meek heart, and quiet patience. Such aught our sufferings to be, that they may please God. In the second place, I am to use motives, to persuade 3 Motives to persuade to patience. Taken from to Patience in suffering afflictions. Which I take, First, from the Scriptures. Secondly, from the necessity of afflictions. Thirdly, fromt the benefit thereof. For the first: The Scripture persuades to patience in 1 The Scriptures. And suffering afflictions, both by testimonies and examples. First, by testimonies: Solamon gives this wise counsel, k Pro. 3. 11. my son, despise not the chastning of the Lord, Our Saviour 1 Testimonies. Christ saith, l Luk. 9 23. if any man will come after me, let him deny himself, and take up his cross daily, and follow me. Saint james is very earnest in exhorting to Patience, m jam. 5. 8. 9 be patiented therefore, brethren, unto the coming of the Lord: behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain. Be ye also patiented. Examples also we have hereof in the Scriptures: job is a Mirror of patience: for when he had lost all his goods 2 Examples. and substance, his sheep, his oxen, his camels and asses, yea, when his children were slain; his patience was such, that he blessed God. For he n job 1. 20. 21. fell down upon the ground and worshipped, and said, naked came I out of my mother's womb, and naked shall I return thither: The Lord gave, and the Lord hath taken away, blessed be the Name of the Lord. And when his wife, who should have been a helper, and a comfort unto him, came unto him vexing his soul, bidding him o job 2. 9 10. Curse God, and die. His answer was, What? shall we receive good at the hand of God, and shall we not receive evil? Shall we receive all blessings, and no crosses? All prosperity, and no adversity? All health, and no sickness? Wherefore S. james, exhorting to patience, sets before our eyes the example of job for imitation, p jam. 5. 10. Ye have heard of the patience of job, and have seen the end of the Lord: that the Lord is very pitiful, and of tender mercy. S. Paul is also an example of suffering: when the Christian brethren heard from the mouth of Aga●us, a Prophet, of the sufferings of Paul, which he was to suffer at jerusalem, they laboured to dissuade him from going up to jerusalem, but Paul answered, q Act. 21. 13. What mean ye to weep and to break mine heart. For I am ready not to be bound only, but also to die at jerusalem, for the name of the Lord jesus. And to the Corinthians, he showeth his great patience in suffering many afflictions in this present world. For he saith, r 1. Cor. 4. 11. 12. 13. even unto this present hour we both hunger and thirst, and are naked, and are buffeted, and have no certain dwelling place, and labour, working with our own hands: being reviled, we bless: being persecuted, we suffer it: being defamed, we entreat: we are made as the filth of the world, and are the offscouring of all things unto this day. But no example is like that of our Saviour Christ: for he, as the Prophet Esay saith, s Isa. 53. 7. is brought as a lamb to the slaughter, and as a sheep before the shearer is dumb, so he openeth not his mouth. And S. Peter saith, t 1. Pet. 2. 21. 22. 23. Christ also suffered for us, leaving us an example, that ye should follow his steps, who did no sin, neither was guile found in his mouth. Who when he was reviled, reviled not again; when he suffered, he threatened not, but commitied himself to him that judgeth righteously. Such was the patience of our Lord and Saviour jesus Christ. These are examples written for our instruction, to teach us patience: Whereunto we may add the worthy examples of the servants of the Lord, those faithful ones, mentione by the Apostle to the Hebrews, who through faith endured great trials, some were u Heb. 11. 35. 36. 37. 38. tortured, others had trial of cruel mockings, and scourge, yea moreover of bonds and imprisonment. They were stoned, they were sawen asunder, were tempted, were slain with the sword: they wandered about in sheepe-skinnss, and goat-skinnes, being destitute, afflicted, tormented, of whom the world was not worthy: they wandered in deserts, and in mountains, and in dens, and in caves of the earth. And they that suffered such things, were no evil doers, they were the servants of the Lord jesus, they believed in jesus, and they suffered such things for the name of jesus; as a testimony of their faith in jesus. Thus first the Scripture exhorteth us to patience in suffering. The second motive, to persuade us to patience in suffering 2 The necessity of afflictions. afflictions, I take from the necessity of afflictions. Afflictions are very necessary for Christians, and For afflictions are therefore are to be endured with patience: for First, they are trials of our faith and patience. God 1 Trials of our faith and patience. trieth his children with many afflictions, and hard trials, trying thereby the constancy of their faith and patience. So he tried Abraham's faith, when he commanded him to offer his x Gen. 22. 1. 2. son, his only son Izaak. And S. james saith, y jam. 1. 3. the trial of your faith worketh patience. Afflictions are as necessary for a Christian, as the furnace is for gold: of which Solamon hath a Proverb, z Pro. 17. 3. the fining pot is for silver, and the furnace for gold: but the Lord trieth the hearts. As the Gold smith's fire trieth which is good gold, separating the gold from the dross; so the fire of affliction trieth who is a good christian, and who is not; discerneth who hath faith, and patience, and who hath not. The Psalmist saith, a Psal. 66. 10. 11. Thou, O God, hast proved us: thou hast tried us, as silver is tried. And it followeth, thou layedst affliction upon our loins. The later words expound the former; the Lord trieth and proveth us, by laying affliction upon us. How can a man's patience be seen but in time of affliction? he is not the patiented man, who can only speak of patience, and commend patience for a virtue, and perhaps exhort others to patience; but when affliction is upon a man's self, when the burden of affliction lies heavy upon his own shoulders, and presseth him down, if he can then struggle against afflictions, if he can show the strength of hi● faith, and patience to bear the afflictions that lie upon himself, patiently; and if he can now show patience himself, when God trieth his patience, this is patience indeed. Thus afflictions are necessary, for the trial of our faith, and patience. Secondly, afflictions are necessary to cleanse and purify 2 Means to cleanse our hearts from sin. our hearts; to purge our hearts of inward corruptions, and to scour out the filthiness of sin, that sticks in the heart. For this cause, afflictions are compared to fire, that purgeth and purifieth: the Lord shown Ezekiel the great filthiness, and uncleanness of the Inhabitants of jerusalem, by a boiling pot, whose scum was in it. b Ezek. 24 3, 4, 5, 6. woe to the bloody City, to the Pot whose scum is therein, and whose scum is not gone out of it. By which, was signified, that there was much filthiness amongst the people, which must be consumed by the fire of affliction and tribulation. Wherefore job, who was exceedingly afflicted, and as it were, cast into the very fire of affliction, saith, c Job 23. 10. When he hath tried me, I shall come forth as gold. Afflictions are as necessary for the soul, as physic is for the body. If the body be overpressed with gross and ●u●ll humours, its necessary, that it be purged by physic; so the sou●e, that is oppressed with the evils humo●●s of sin, with the filthiness and uncleanness of v●c● & iniquity, must be purged by afflictions, to recover the health of the soul: d Tunc anima purgatur, cum propter Deum tribulatur. Chrysost. ad pop. Antioc●. Hom. 66. The soul is then purged, when it is troubled by afflictions, and suffers for God. The air, if it were not cleansed with winds, would prove infectious; the body of man, if it want exercise, breeds ill humours; and standing waters gathers filth: so it i● with the soul: if some winds of afflictions do not blow upon us, if we be not exercised with some cross, and be not troubled with some sort of tribulations, we shall abound with the ill humours of vice and iniquity, and our hearts will be a very puddle of filthiness and uncleanness. Yea, without afflictions, we shall be even like Moab, of whom it is said, c Ier 48. 11. Moab hath been at ease from his youth, and he hath settled on his lees, and hath not been emptied from vessel to vessel, neither hath he gone into captivity: therefore his taste remained in him, and his scent is not changed. Thirdly, afflictions are necessary; for except we suffer 3 Without suffering afflictions we cannot come to Heaven. for Christ, we cannot reign with Christ. We are spiritual soldiers of jesus Christ, now, a man is f 2 Tim. 2. 5. not crowned, except he strive lawfully. If we would overcome, we must strive; if we would be crowned in Heaven, we must endure the hardness of afflictions on earth; and if we would wear the crown of glory, we must be content to carry the cross on our shoulders, and to go after Christ, bearing his reproach. S. Paul saith, g Rom. 8 17. And if (we be children, than heirs, heirs of God, and joint-heires with Christ: if so be that we suffer with him, that we may be also glorified together. No glory in heaven, without some sufferings on earth. But, h 2 Tim. 2. 12. if we suffer, we shall also reign with him. Suffering for Christ, goeth before reigning with Christ. The way to heaven, is by afflictions and tribulations, i Acts 14. 22. We must, through much tribulation, enter into the Kingdom of God. If we will come to heaven, we must go as the Israelites went, k Psal. 66. 12. through fire, and through water: that is, through hard and great afflictions: the Israelites are promised the land of Canaan, but first, they endure much hardness in Egypt; they must pass thorough the red sea, go thorough a wilderness, fight many battles, and overcome many enemies, before they enjoy the promised land: Heaven is our promised land: but before we can come thither, we must endure much trouble in the world; pass thorough a sea of troubles, go thorough a wilderness of thorny tribulations, fight many battles against our spiritual enemies, the flesh, the world, and the Devil; and by Faith, get the victory, and overcome, before we can sit with Christ in his Throne. As Christ also saith, l Reu. 3. 21. To him that overcometh, will I grant, to sit with me in my Throne, even as I also overcame, and am set down with my Father in his Throne. Fourthly, if we have not afflictions, we are not the 4 Without afflictions, we are no sons of God. true sons of God: so saith the Apostle, m Heb. 12. 8. But if ye be without chastisement, whereof all are partakers, then are ye bastards and not sons. Thus afflictions are necessary. The Third motive, to persuade us to suffer afflictions patiently, I take from the benefit of afflictions. what 3 The benefit of afflictions. For afflications are is there benefit of afflictions? do afflictions profit a man? and is there any good in afflictions? yea, afflictions as they are necessary; so are they also good and profitable; and that diverse ways. First, afflictions serve greatly for the humbling of a sinner: afflictions cause a sinner to search into his own 1 A means to humble us. heart, to find out his own ways, they make a man know himself, know his own ways, they make a man know himself, know his own sins and misery, and to see in what danger his soul stands, by reason of his sinful life: and so at last, through afflictions, he is humbled before God. A sinner going on in his sins, is presumptuous, high minded, stubborn, and rebellious against God: Like Ephraim, who before the Lord chastised him, was as a n jer. 31. 18. Bullock unaccustomed to the yoke. But chastisements, and afflictions do bring down a sinner, bring his neck under the yoke, and humble him before the Lord; as Israel being in great affliction and misery, is humbled, and lamenteth thus, o Lam. 3. 19 20. Remembering mine affliction & my misery, the wormwood and the gall, my soul hath them still in remembrance, and is humbled in me. Manass●h king of judah, a great sinner, never truly humbled himself, till the Lord laid great affliction upon him: p 2 Chr. 33. 12. and when he was in affliction, he besought the Lord his God, and humbled himself greatly before the God of his fathers, Secondly, afflictions are a means to stir up many 2 A means to stir up the graces of God in us. graces of God in us, and to set them a working: as faith, hope, charity, humility, patience, etc. as S. Paul. saith, Tribulation worketh patience, and patience experience, and experience hope, and hope maketh not ashamed. Frank incense q Rom. 5 3. 4. 5. being cast into the fire, maketh a more excellent perfume; and spices being beaten, smell much sweeter: so a Christian being cast into the fire of affliction, tried with the fiery trial, maketh a more sweet perfume in the nostrils of almighty God, and being beaten with tribulations, smells fare sweeter, by the graces which now appear in him: for now, are manifested his faith, hope, charity, humility, patience etc. and now he sends up the sweet incense of prayer. Thirdly, afflictions are an effectual means to bring 3 A means to bring us nearer unto God: us nearer unto God. By our sins, we go astray from God, and wander too and fro in our own ways, and the further that we go on in our sins, and the longer that we continue therein, the further off are we from God: now, afflictions are a means to cause us to turn from our evil way, and to return unto God. r H●s. 5. 15. In their affliction they will seek me early saith the Lord of the people of Israel, David saith of himself, s Psal. 119. 67. before I was afflicted, I went astray, but now have I kept thy word▪ and again he saith, t V●●s. 71. it is good for me, that I have been afflicted; that I might learn thy statutes. of the Israelites its said, u Psal. 78. 34, when he stew them, than they sought him: and they returned, and inquiredearly after God. Fourthly, afflictions are a sign of God's love and favour 4 A sign of God's love. unto us: so saith the Apostle, x H●b, 12. 67. Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. if ye endure chastening, God dealeth with you as with sons: for what son is he whom the Father chasteneth not? yea, Christ jesus the son of God, though he was y Sine peccat●, non tamen sine flagello. without sin, yet was he not without the scourge of affliction. Benjamin, was best beloved of joseph, and the z Gen. 44 12. cup was found in his sack. Whom God loveth above many others, upon them will he lay afflictions, but all for their good, because he loveth them. Now, considering, that the Scripture requireth patiented Use 1 suffering; seeing we have so many faithful witnesses, Patiently to endure afflictions. who have testified their faith by their sufferings; and seeing the necessity and benefit of suffering is so great; from hence, we are to learn, willingly to submit ourselves unto God who afflicteth us; cheerfully to put under our shoulders, to under go the yoke of Christ, and patiently to carry his cross. A Christian having embraced the Gospel of Christ, having apprehended Christ by faith, and taken upon him the name and profession of Christ, must not think to pass to heaven with ease; he must look for some afflictions, inward, or outward, less or more. a Luk. 9 23. If any man will come after me, saith Christ, Let him deny himself and take up his cross daily and follow me. Afflictions, and tribulations are the lot and portion of the righteous: wherefore our Saviour saith, b joh. 16. 33. in the world ye shall have tribulation. And it is a mark of wicked and men, to be without tribulations and afflictions; c Psal. 73. 5. they are not in trouble as other men, saith the Psalmist; neither are they plagued like other men. But they are as oxen fatted for the day of slaughter: for as oxen appointed for the slaughter, feed in green pastures, and are fatted in the stalls; whereas the ox that treadeth out the corn, feedeth more hardly, & is used to the yoke: so the wicked and for the most part, take their pleasures, live at ease, & spend their days in prosperity and worldly delights, but they are set in d Ver. 18. 19 slippery places. God casteth them down into destruction, and they are brought into desolation as in a moment. But the righteous, though they have tribulation, and endure affliction in this life, yet there end shall be peace and quietness. e Isa. 57 2. He shall enter into peace: they shall rest in their beds, as saith the Prophet Esay: and after this life, f Reu. 21. 4. There shall be no more death, neither sorrow, nor crying, neither shall there be any more pain. Further, seeing that so great patience is required in suffering, Use 2 and that afflictions are so necessary, and profitable Against impatience. by for every Christian; the consideration hereof, serves to reprove all impatience about suffering afflictions. and men may offend divers ways, through impatience, as. First, by murmuring against God: when God sends 1 Murmuring against God. afflictions upon people, and they grudge within themselves, repine and fret, because the hand of God is upon them afflicting them: this was the sin of the Israelites, going out of Egypt. When they came to the wilderness and found no bread, they g Exod. 16. 2. murmured against Moses and Aaron. and when they wanted water, they murmured h Exod. 17. 3. again. Such murmurers are likened to swine, which make a great noise, and grudge if they be not satisfied. Secondly, when men will not wait God's leisure, nor 2 Limiting God. stay his good time: but will appoint themselves a time, and limit God: this was likewise the sin of Israel, of whom its said in the Psalms, i Psal. 78. 41. The turned back, and tempted God: and limited the holy one of Israel. This was the sin of those k judith. 7. Bethulians, who, when their city was besieged, would not wait the time of the Lords deliverance, but set a certain time, that if the Lord did not send them help within the space of siue days, than they would deliver up the City to the enemy. But to keep us from this kind of impatience, we ought rather to l Psal. 130. 5. 6. 7. Wait for the Lord, and to hope in him, for with the Lord there is mercy, and with him is plenteous redemption, as saith the Psalmist. Thirdlycby fainting under the cross, being wearied 3 Fainting under the cross. with the burden of afflictions; hence it is, that many in time of tribulation, cry out of the greatness of their cross, and grievosnesse of their pain; n●uer was any so crossed, never was any so much troubled, never had any such pain, and such like words of impatience: and divers hereupon out of discontentment, and through impatience, wish themselves out of the world, that they might be rid of their trouble, and eased of their pain. But I wish and desire, that such people would first examine themselves, and consider well aforehand, whether they be ready and well-prepared for death, before they so much desire the coming of death: lest death come unlooked for, and take them unawares. And I demand of all such as are any way impatient, either by murmuring against God, or are not content to wait the Lords leisure, or that faint under their afflictions and crosses; where is your patience? and where is your faith? certain it is, if faith were in the the heart, it would help to strengthen our hearts, that we should not faint in tribulation: and the trial of our faith would work patience, and our patience in suffering, would be a testimony and a witness of our faith; that as it is given unto us in the behalf of Christ, to believe in him, so also to suffer for his sake. CHAP. XIX. Of Patience in suffering wrongs and injuries. HItherto of Patience in suffering afflictions in 2 In suffering wrongs and injuries from men. And therein two things. general. There is also Patience to be showed, in suffering wrongs and injuries from men. In handling whereof, I will show, First, what the wrongs and injuries are, which a Christian may, or can suffer from men: that so he may see how fare his patience is to extend, and stretch itself. Secondly, I will make it manifest, that a Christian is to suffer wrongs and injuries from men. For the first: All wrongs and injuries that one man 1 The sorts and kinds of wrongs and injuries. . may or can do to another, may be reduced to these three heads. They are either touching, First, a man's body, and so concern his person: or Secondly, a man's goods: or, Thirdly, a man's good name. And these wrongs and injuries to others, are, or may Which may be done two ways. be done, two ways: either Secretly, or Openly. First, Secretly, by the evil imaginations & thoughts 1 Secretly. of the heart. When an envious or malicious minded man thinks evil of his neighbour in his heart: concerning which, the Prophet Zachary hath this admonition: a Zach. 8. 17. Let none of you imagine evil in your hearts, against his neighbour. Secondly, more openly and manifestly: and that 2 Openly. both by Word, and Two manner of ways. Deed. For, both by word and deed, a man may do wrong to his neighbour, three ways; In regard of First, his body, Secondly, his goods. Thirdly, his good name. First, a man may do wrong to his neighbour's body: 1 To a man's body. And that, and that, First, by word; discommending and disgracing his person, or speaking disdainfully and scornfully, of the shape and proportion of his body. 1 By word. Secondly, by deed; as smiting his neighbour, hurting and wounding his body, or shedding his blood: also 2 By deed. by abusing the body of any, through fornication, or any manner of uncleanness. Secondly, wrongs and injuries may be done to a 2 To a man's goods. And that, man, concerning his goods: First, by word; when any one speaks the worst of his neighbour's goods, dispraising his corn, or cattles, or wares, or any thing that his neighbour hath; with a purpose 1 By word. to bring others in dislike with his neighbour's goods, and so to hinder him in the sale of them. Secondly, by deed; when any one offers any personal 2 By deed. wrong to a man's children, or servants, by smiting and hurting them: or when any one doth steal and purloin any man's goods, or violently take them from him: when any one goeth about to hurt and hinder another of his right, and when one doth trespass against his neighbour, and either spoil or hurt his neighbour's corn or cattles, or any thing that is his. Thirdly, men may do wrong to others, in regard of 3 To a man's good name. And that, their good name. And that, First, by word; by railing terms, reviling speeches, and false accusations; by slandering, and backbiting; 1 By word. and by any manner of words, which may tend to the defaming and discrediting of a man's neighbour. Secondly, by deed; by the act of bearing false witness 2 By deed. before a Magistrate: for there, not only the tongue speaks, but the hand acts a part, and both tongue and hand agree together, to testify an untruth against his neighbour. These are the sorts and kinds of wrongs, which any man may or can do unto another. Now, in the second 2 To suffer wrong patiently. place, I am to prove, that it is the part of a good Christian, when he is injuried and wronged; to suffer wrong and injury, and that patiently; whether the wrong be touching his body, goods, or good name. Which I Motives thereunto. manifest, First, by testimonies of Scripture. Secondly, by example in Scripture. For the first. The Scripture is plentiful in precepts 1 Testimonies of Scripture. and exhortations to patience, in suffering wrongs. Our Saviour Christ saith, b Matth. 5. 44. Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you. here is great patience required; for if any one have an enemy that rails on him, and reviles him, that speaks evil against him, yea, curseth him, he is commanded to bless: if our enemy hate us, we are to wish well unto him, yea, to do him good; and if our enemy should trouble us, and persecute us, and despitefully use us, yet we are to pray for our enemy, as Christ prayed for his Crucifiers, c Luk 23. 34. Father, forgive them. And as Steven prayed for his Persecutors, d Acts 7. 60. Lord, lay not this sin to their charge. S. Paul rebuking the Corinthians, for their manner of going to law, saith, e 1 Cor. 67. Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded? add hereunto, his exhortation to the Romans, f Rom. 12. 18. If it be possible, as much as lieth in you, live peaceably with all men. It is hard for a man to live peaceably with all men; yet it is not impossible; and therefore the Apostle would have every one to labour, by all means, as much as lies in him, to preserve peace and concord with all men, which a man cannot possibly do, except he be content to suffer much, and to put up many wrongs and injuries, whether they concern his body, goods, or good name. And to persuade us yet more to patiented suffering of 2 Examples of suffering wrong. wrongs, we are not destitute of examples of rare patience in suffering wrongs, and putting up injuries, both in body, goods, and good name. Of patiented suffering wrongs and injuries in body, 1 In body. Paul is our example; who to the Corinthians saith, that he was in g 2 Cor. 11 23, 24, 25. stripes above measure, in prison more frequent: in death's ●ft. Of the jews, saith he, five times received I forty stripes save one. Thrice was I beaten with rods, once was I stoned. These were Paul's sufferings from the hands of men, concerning his body; in all which, he laboured to h 2 Cor. 6. 4, 5. approve himself as the Minister of God, in much patience. Of patience in suffering wrongs in goods, job is an 2 In goods. example; who was rob of his Oxen and Asses, by the i job 1. 14, 15. Sabeans: and of his Camels, by the k Vers. 17. Chaldeans: these Sabeans and Chaldeans made out their bands, and came with force against jobs servants, they cruelly slew his servants, and violently took away his goods and substance, his Oxen, his Asses, and his Camels: all which wrongs and injuries from the hands of cruel men, job took patiently, and said, l Vers. 21. The Lord gave, and the Lord hath taken away, blessed be the name of the Lord. And, for patiented suffering of wrongs and injuries, 3 In good name. concerning a man's good name, David is our example: for he saith, * Psal. 69. 12, 12. They that sit in the gate, speak against me; & I was the song of the Drunkards. But as for me, my prayer is unto thee, o Lord. David confesseth, that wicked men, sons of Belial, profane people, very Drunkards, as they sat over their pots, did abuse him in words, spoke evil of him behind his back, and made songs of him. And yet such was David's patience, that he suffered these things, he endured all, and gave himself to prayer. But David's patience is most apparent, in forbearing the railing words of Shimei; who in David's hearing, railed upon him, saying, m 2 Sam. 16. 7. Come out, come out, thou bloody man, & thou man of Belial: and when Abishai, one of David's Nobles, would have gone out in all haste, and stricken off the head of Shimei, for railing on the King, and cursing him, David's answer was, n Vers. 11, 12. Let him alone, and let him curse; for the Lord hath bidden him. It may be, that the Lord will look on mine affliction, and that the Lord will requite good for his cursing this day. Such was David's patience. But our Saviour Christ is an example to us of suffering 4 In body, goods, and good name. wrongs and injuries, both in his body, goods, and good name. Of all which wrongs, the * Matth. 27. Luke 23. john 19 Evangelists make mention; for touching his body: the jews despitefully used him, they scourged him, they plaited a crown of thorns, and put it upon his head, they spate upon him, they smote him on the head, and lastly, they crucified him; they nailed his hands and his feet, and pierced his side. Concerning his goods: they first stripped him of his raiment, and the soldiers parted his garments among them, and upon his vesture did they cast lots. And he also suffered in his good name: for the jews oftimes reviled him, and railed upon him, they say of him, o Matt. 11. 19 Behold, a man gluttonous, and a wine-bibber, a friend of Publicans and sinners. They say unto him, p joh. 8. 48. Say we not well, that thou art a Samaritane, and hast a Devil. They accuse him before Pilate, to be a q Luk. 23. 2. fellow perverting the nation, and forbidding to give tribute to Caesar. Again, at his death, they reviled him, saying, r Matth. 27. 40. Thou that destroyest the Temple, and buildest it in three days, save thyself: if thou be the Son of God, come down from the Cross. Again, they mocked him, saying, s Vers. 42. He saved others, himself he cannot save. If he be the King of Israel, let him now come down from the Cross, and we will believe him. All these wrongs and injuries, in body, goods, and good name, Christ suffered, and that patiently, as witnesseth S. Peter, who speaking of Christ's patience in suffering, saith, t 1 Pet. 2. 23. When he was reviled, he reviled not again; when he suffered, he threatened not, but committed himself to him that judgeth righteously. Here, a question ariseth concerning patience in suffering Question. wrongs: whether a Christian be so bound to suffer all manner of wrongs and injuries from men, as that he is to sit down with all wrongs, and to put up all injuries whatsoever: or whether a Christian may not in some cases, seek by lawful means, to right himself of his wrongs? For answer hereunto; we are to consider, that wrongs Answ. and injuries have their degrees: some, are less offensive and hurtful, and some, more offensive, more hurtful, and grievous than others. And of wrongs, there are three degrees. Three degrees of wrongs. First, some, are small offences, little wrongs, and injuries: as disgraceful, and disdainful speeches, which 1 Small offences. indeed, may offend, and displease the party against whom they are spoken, but yet they are not so great, as to bring any hurt or hindrance to a man, either in his body, goods, or good name. As when the jews spoke disdainfully of Christ, u Mat. 13. 55. is not this the Carpenter's son? Who is this that is come amongst us? What is he that takes so much upon him? We know whence he is, his father is but a Carpenter. Secondly, there are greater wrongs and injuries, 2 Greater wrongs. which may not only displease and grieve the party, against whom the wrongs are done, but also bring some hurt, either to his body, goods or good name. But yet the wrongs are not very great, not so great, but that they may be endured. Thirdly, there are wrongs and injuries which are very manifest, and great wrongs, such as touch a man very 3 Very great and intolerable wrongs. nearly, either in his person; when, it may be, his l●fe is in danger, through the malice of the adversary: or when a man suffers, or is in danger to suffer great hurt, loss, and damage in his goods, and substance; yea, it may be, in his whole estate: or when a man's good name is so called in question, as that an infamy, & perpetual reproach may stick unto him, if he labour not to clear his credit and estimation. These are the degrees of wrongs and injuries. Now in all these, the patience of a Christian is to show itself, both in forbearing, and forgiving: which S. Paul teacheth us; x Col s. 3. 13. forbearing one another, and forgiving one another, if any man have a quarrel against any. From whence I gather, that when any are at strife and variance, and have any quarrel one against another, the party that hath the wrong done unto him, is to show his patience two manner of ways: First, in forbearing: Patience twofold. Secondly, in forgiving. First, in forbearing: And the forbearance of a Christian 1 In forbearing. stands in divers things: In forbearing, First, all rash and hasty anger, all hatred to the party; 1 Rash anger, hatred, malice, etc. in no case, to hate the person of his enemy: likewise, forbearing all malice, grudging, and all desire of reverge. Secondly, all reviling and reproachful speeches; to 2 Reproachful speeches. the forbearance of both which, S. Paul exhorteth, saying, y Ephe. 4. 31. let all bitterness, and wrath, and anger, and clamour, and evil speaking be put away from you, with all malice. And S. Peter exhorteth us, z 1. Pet. 3. 9 not to render evil for evil, or railing for railing. And for this patiented forbearing, we have the example of Christ, who, as S. Peter saith, a 1. Pet. 2. 23. When he was reviled, reviled not again. Thirdly, all private revenge: a Christian may not require 3 Private revenge. evil for evil: to this present forbearing of revenge, S. Paul exhorteth, b 1. Thes. 5. 15. see that none render evil for evil unto any man. And thus commands our Saviour, c Mat. ●. 39 resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. By which not resisting of evil, and turning the other cheek to him that smiteth us, is meant, that a Christian is to show patience in suffering wrong, to take wrong upon wrong, rather than once to revenge his own wrong: not to give one evil word for another, nor one blow for another, and as S. Paul saith, d Rom. 12. 19 21. not to revenge ourselves. But rather to give place unto wrath: and not to be overcome of evil, but to overcome evil with good. These three sorts of forbearance, are to be showed in all manner of wrongs whatsoever. Fourthly, besides all this, a Christian is in lesser 4. Suing at law about lesser wrongs. wrongs, and injuries, to forbear suing at law: not seeking to right himself by law, except it be in the greatest wrongs, and in the highest degree of injuries. It was the Corinthians fault, upon light occasions, and for small wrongs, and injuries, to go to law one with another: whom the Apostle reproves, saying, e 1 Cor. 6. 7. There is utterly a fault among you, because ye go to law one with another: why do ye not rather take wrong? Why do ye not rather suffer yourselves to be defrauded? And if the wrongs & injuries, which are offered to any one, be of a high nature, in the highest degree of wrongs, so that the wrongs and injuries do very greatly concern a man, and nearly touch him in his body, goods, or good name; if they be such great wrongs, and injuries, as do endanger his life, his estate, or his estimation and credit, and that of necessity, Rules to be observed in suing at law. he be constrained to defend himself against his adversary by course of law; herein a Christian is to show his patience, in forbearing. First, going to law in the first place: for it behoves a 1 Not to go to law in the first place. Christian, first to labour for peace, and to seek by all means, if it be possible, to have satisfaction for wrong done, without law: and to use the benefit of law only for necessity, as the last remedy: even as a wounded man is constrained at the last, when there is no remedy, to suffer a member of his body to be cut off. This going to law in the first place, was a fault in the Corinthians, who were reproved for it by S. Paul, f 1. Cor. 6. 7. there is utterly a fault among you, because ye go to law one with another: where, they are reproved not only for going to law upon light occasions, and for small wrongs, but likewise for going to law, * Reprehendit h●c ipsum, quod tam temerè l●tigent. Pis●at. in 1. Cor. 6. rashly, and in the first place. Secondly, all hatred of a man's adversary, with whom he is at controversy: for a Christian ought to love his Not to hate the person of our enemy. enemy, though it be in the heat of suits. g Mat. 5. 44. Love's your enemies saith our Saviour, and pray for them which despitefully use you, and persecute you. Thirdly, all rigour and extremity of Law: a warning 3 Not to use the rigour and extremity of law. whereof we have in that unmerciful man, who, having found favour, and obtained mercy at his Lords hands, for the pardoning and forgiving of a great debt, the sum of h Mat. 18. 24. etc. ten thousand talents, which he was never able to pay; afterwards meeting with one of his fellow-servants, which ought him but an hundred pence, dealt cruelly, and unmercifully with him, laid hands on him, and took him by the throat, saying, pay me that thou owest. And when his fellow-servant fell down at his feet, and besought him, saying, have patience with me, and I will pay thee all. He would not; but went and cast him into prison, till he should pay the debt. This was an unmerciful and cruel man, he used all rigour, and extremity of law against his fellow, he would either have his debt paid, or his body to prison, though the debt was but small; and if he could not have his money, he would have his bones. But for this his hard and cruel dealing, he is greatly dis-liked of his fellow servants, and judged by his Lord to be a wicked servant: and worthy to be delivered to the tormentors, till he should pay all his own debt. This, of forbearing wrongs. Secondly, a Christian is to show his patience in forgiving 2 In forgiving. wrongs, and injuries: wherein he is to consider, First the wrong doer. Secondly, the wrong done. First, for the wrong doer; a Christian ought always 1 The party that hath done wrong. to be so patiented, as to forgive the party that hath done him wrong: so our Saviour teacheth us, by precept, i Luk. 6. 37. forgive, and you shall be forgiven. And by example; for, he himself prayed for his enemies, k Luk. 23. 34. father forgive them. Yea, we are bound not only to forgive our enemies, but freely to forgive them, even from the heart. For saith our Saviour, l Mat. 1●. 35. so likewise shall my heavenly father do also unto you, if ye from your hearts for give not every one his brother their trespasses. Secondly, for the wrong done, we are to observe these 2 Concerning the wrong done. rules: First, if the wrong be of the least sort of wrongs, and injuries, than it is a man's wisdom, and discretion to pass by it; as Solamon counselleth, m Pro. 19 11. the discretion of a 1 To pass by small offences. man deferreth his anger; and it is his glory to pass over a transgression. Secondly, if the wrong and injury be somewhat greater, 2 In greater wrongs, to clear our own innocence: and then to put up the wrong. drawing with it some little offence to a man's body, goods, or good name, but be not of the highest degree of wrongs; a man in such a case, ought first to labour to clear his own innocence and when he hath as much as he can cleared himself, then, he is to sit down with the wrong, and patiently to put it up: an example hereof we have in our Saviour Christ: the jews said unto Christ, n joh. 8. 48. 49. Say we not well, that thou art a Samaritane, and hast a Devil? jesus answered I have not a Devil: but I honour my father, and ye do dishonour me. Here, the jews speak disgracefully, and disdainfully of Christ, thou art a Samaritane: and they rail on him, thou hast a Devil: now Christ our Saviour being thus wronged by the wicked tongues of the people, how doth he behave himself towards them? Doth he rail on them, as they did on him? No. Doth he seek any means to be avenged on them for the ●●ong done? No. But what did he? The first word of disgrace, thou art a Samaritane, as being of the least sort of wrongs, he passed over, said nothing of it; but to the other, thou hast a Devil, he answered for himself, I have not a Devil: that which you speak against me, is untrue: I have not a Devil: for I honour my father, and you do dishonour me. He cleareth himself of the false accusation; and putteth up the wrong, committing himself to God, that judgeth righteously. This is the behaviour of a Christian concerning lesser wrongs, and injuries. Thirdly, for wrongs and injuries of the greatest sort, 3 Concerning the greatest wrongs, and injuries, a man may lawfully use the benefit of law, so that it be done ma lawful manner. and highest nature, such wrongs as do nearly concern a man's person, touch his life, concern his estate, and greatly tend to the utter defaming of him; a Christian is not bound ●ightly to pass over such wrongs, but may lawfully defend, and seek to right himself, by lawful means, as before a Magistrate; so that he proceed in a lawful manner, in his course of law, observing those rules formerly prescribed. That the Magistrate is the ordinance of God, and therefore may lawfully be sought unto, S. Paul proves both by word, and practise: for he saith of the Magistrate, that o Rom. 13. 2. 4. he is the Minister of God to thee for good: and he is the Minister of God, a revenger, to execute wrath upon him that doth evil. And Paul himself, when the jews laid many, and grievous complaints against him, which they could not prove, p Act. 25. 10. 11 appealed to the judgement seat of Rome, there to be judged before Caesar. Thus I have showed, that we are patiently to suffer wrongs and injuries: and how our patience is to show itself, when wrongs and injuries are offered us, and that in all the degrees of wrongs. Which serves to reprove divers sorts of people: First, those who will forbear very little, or no wrong Use. at all, neither in word nor deed: that will put up no wrong 1 Against private revenge. nor suffer any injury; but are ready to revenge every wrong, to render evil for evil, like for like, one evil word for another, and one evil deed for another. Contrary to the rule of the Apostle, q 1. Thes. 5 15. see that none render evil for evil to any man. This revenging of a man's own cause, rendering evil for evil, is brutish and beastlike, for so do beasts gore one another: and so do dogs grin one at another, bark at, and bite one another. Reasons to dissuade from revenge. But thou that wilt needs be avenged on thy adversary, consider with thyself O man, what thou dost; For first, by revenging thine own quarrel, thou dost 1 Revenge more enrageth the adversary. more enrage thine enemy, more stir him up to anger, and wrath, and bitterness against thee. Secondly, in revenging thine own cause, thou usurpest He that revengeth his own cause, usurpeth God's office. God's authority, thou takest upon thyself God's office; for it is God's office to right all wrongs, he is the righteous judge: as saith the Apostle, r Rom. 12. 19 Dear beloved, avenge not yourselves, but rather give place unto wrath: for, it is written, vengeance is mine, I will repay, saith the Lord. Thirdly, A man that avengeth himself on his enemy, is like unto the dog that runs after the stone that 3 Be avenged rather on thine own sins. is cast at him, barks, and bites at the stone, and regardeth not the hand that cast the stone: the cause of strife and dissension is from the Devil: the Devil casts some stone of dissension, to cause a man to be offended: and for a man's own sins, God of times raiseth up some adversary against a man, to vex, and trouble him, that he may humble him; Do not thou then with the dog, maliciously set thyself against thine enemy, seeking to be avenged on him, but let thine eyes look to the hand that cast the stone: humble thyself before God for thine own sins, which have deserved that the stone should be cast at thee: and in any case, avenge not thyself, but commit thyself, and thy cause to God that judgeth righteously. Secondly, this doctrine of patience in suffering 2 A 'gainst those that go to law for small offences, and the least injuries. wrongs, in all the sorts and degrees thereof, reproves those, who, though they can, it may be, moderate their passions in some measure from rash anger, and bridle their tongues from reproachful speeches; yea, and hold their hands from fight; yet, for small offences, and the least injuries, will take a course by law, and sue their neighbour, if they have never so little advantage by law; if the wrong done either by word, or deed, will bear an action, than forth with to the law. But it hath been declared, that a man ought to use the law but for necessity; not for every offence, nor for every wrong, but for great wrongs, and offences of the highest nature. Men should go to law, as they go to Physic; if a man should for every distemper in his body, for every pain and grief, go to Physic, he would in the end bring his body to a low state, and cause it to decay: so, if a man for every offence, and trespass, for every wrong and injury, will be running to law, and accustom himself to that troublesome, and unpeaceable course of life; he may in the end bring himself to a low state, and cause his substance to decay: wherefore S. Paul saith, s Gal. 5. 15. If ye bite and devour one another, take heed ye be not consumed one of another. And howsoever a contentious, and an unpeaceable minded man may be perhaps well for his outward state; yet concerning his soul, he can be in no good state: for a man that is given to continual contentions, and tearmelysuits of law, hath little quietness of mind; and is in great danger to lose charity, meekness, patienc, yea peace of conscience. The want of this patience in suffering wrong, is a great cause of so many needless, and some endless suits in law: and those many times for small wrongs, and injuries; which, & greater than those, many a patiented minded man, would have been content to have put up. Hence it is, that Courts are so full of matters of controversy. t 1 Cor. 6. 5. I speak to your shame. saith the Apostle, is it so that there is not a wise man amongst you? no not one shall be able to judge between his brethren? what? none that is able, or wise enough to judge of your controversies, but you must needs go to law one with another? I dare say it, that if men had this rare gift of patience, to suffer wrong, at least in some measure, there would not be such suits at law; but matters of controversy might be ended, by some discreet men without law; except they were wrongs of a high nature; as endangering a man's life; or bringing infamy, and reproach to his good name: or except they were trials of titles of possessions, and inheritance: other lesser matters might be ended at home. Thirdly, here, they also are reproved, who are hardhearted 3 Against those that will not forgive their enemies. against those that have offended them, and will not be moved to forgive them; and if they do forgive them; it is with some, but from the lips, & not from the heart. But we ought to forgive our enemies, Reasons to move us, and that freely. First, we ought to forgive our enemies, and that, 1 To forgive: because First, because Christ bids us forgive. u Luk. 17. 3. 4. If thy brother trespass against thee, rebuke him, and if he repent, forgive him. And if he trespass against thee seven times in a day, 1 God commandeth us. and seven times in a day turn again to thee, saying, I repent, thou shalt forgive him. Secondly, because Christ forgave his enemies, as hath 2 Christ forgave his enemies. been formerly showed, and therefore we ought to forgive our enemies. Thirdly, except we forgive, we can have no forgiveness ourselves. If we forgive not men, God will not 3 Except we forgive, we cannot be forgiven. forgive us: x Mat. 6. 14. 15 If ye forgive men their trespasses, your heavenly father will also forgive you; saith our Saviour Christ; but, If ye forgive not men their trespasses, neither will your Father forgive your trespasses. So Christ our Saviour teacheth us to pray, ʸ forgive us, Vers. 12. as we forgive: teaching us thereby a necessity of forgiving one another, as we would have God to forgive us. For, no man can pray with his heart, Father forgive, with any assurance, that God will forgive him, except he have a heart to forgive his brother. Secondly, we are not only to forgive, but to forgive 2 To forgive freely. freely, and from the heart: some, it may be, may be persuaded, to be friends in outward show, be pleased for the present, to join hands, & perhaps, when they meet together, to move the cap, and say, Good morrow, and good even; and yet secretly carry a grudge, and own their neighbour an ill turn; and if opportunity serve, will pay it him. This forgiveness is counterfeit, and dissembling, not from the heart: but our Saviour teacheth us to forgive one another z Mat. 18. 35. from our hearts. The hearty forgiveness is the true forgiveness. I conclude this point, with the exhortation of the Apostle S. Paul, * Ephe. 4. 32. Be ye kind one to another, tender hearted, forgiving one another, even as God for Christ's sake hath forgiven you. Now, God for Christ's sake doth forgive us freely; so ought we, and so let us, freely, and from our hearts, forgive one another. CHAP. XX. Of Reformation of life. THe second outward sign of true, justifying faith, is, Reformation of life. That the reformation 2 Reformation of life. of a man's former evil course of life, is an apparent sign, and evident testimony of true faith in Christ, is verified by that saying of S. Paul, a 2. Cor. 5. 17. if any man be in Christ, he is a new creature. Now, to be in Christ; is, to have true faith in Christ, whereby a Christian is engrafted into Christ, is made a member of Christ, and lives in Christ, as the branch in the vine: for by faith Christ liveth in us, and we in him. As St Paul saith of himself. b Gal. 2. 20. I am crucified with Christ. Nevertheless I live, yet not I, but Christ liveth in me, and the life which I now live in the flesh, I live by the faith of the Son of God. By faith we abide in Christ, yea, dwell in Christ, and he in us. And the outward sign of this our being in Christ by faith, is, to be a new creature. c joh. 15. 1. 2. I am the true vine, saith Christ, and my Father is the husbandman▪ Every branch in me that beareth not fruit, he taketh away. d Ostendens sine operibus neminem in Christo esse posse. Chrys. in joh Hom. 75. Showing thereby, that without works no man can be in Christ. Christ is the true vine, and every faithful soul is a branch of that vine: and is known to be in Christ, to have faith in Christ, by the fruits of a godly life. If any man be in Christ, having true, justifying faith, he is also sanctified by the spirit of God, he is renewed inwardly in his mind, and reform outwardly in his life, and conversation. He is a changed man, he is not the same man that he was before; for his heart is now purified by faith, and his conscience is purged from dead works to serve the living God: if any man be in Christ, and have Christ dwelling in his heart by faith, he hath a new heart, a new mind, a new will, new affections, new desires, new purposes, and new resolutions; he hath new eyes, new ears, a new tongue, new hands, and new feet: all is new: not in regard of the s Nulla substantia n●ua c●nditur, qualitas duntaxat immutatur. Bez. substance, either of soul, or body; but of the quality, and condition thereof; for the faculties and powers of the soul, as also the parts and members of the body, remain the same: but in the new creation, the evil qualities and dispositions, the evil conditions of the inner, and outward man, are changed. The understanding, that before was dark through ignorance, is now enlightened with saving knowledge: the will which before was froward, perverse, and stubborn, is now framed to the will of God: and the affections which were rebellious, disordered, and disobedient, in the new creation, are brought into order, and framed to holy obedience. The eye, that hath offended by wand'ring, lusting, and coveting; is now made a modest, chaste, sober, and contented eye. The tongue, that hath either offended God, by blasphemy, swearing, cursing, or any way taking the name of God in vain; or grieved a man's neighbour, by railing words, reviling and reproachful speeches, by lying, slandering, backbiting, false accusing, detracting from the credit and estimation of others; is now, in the new creation, made to be a tongue honourring God, praising and blessing God: a tongue abhorring lies, and speaking the truth unto his neighbour; a tongue speaking well to others, and of others; and of a fiery, inflamed, contentious tongue; it is now, a cool, quiet, and peaceable tongue. The hands also that have offended, by fight, hurting, wounding, kill; by violence, cruelty, oppression, extortion, robbing, and by being unmercifully shut against the poor; in the new creation, and change of life, are made peaceable, forbearing, innocent, and harmless; yea, merciful, liberal, and open to the poor and needy. And the feet which were swift to shed blood, and walked in the ways of wickedness, are now refrained from every evil way. The consideration of this, that reformation of life, is a sign of true faith; hath a twofold use. It serves, First, for instruction: to teach us, as many as have Use 1 true justifying faith indeed and in truth; to give testimony To give testimony of our faith by a godly life. The necessity thereof. of our faith by a godly life, and holy conversation. This is necessary for every one that hath the true faith, and makes a profession of the Gospel of Christ; for a man by his godly life, and holy conversation, doth three things, which are excellent in a Christian. For hereby, First, he glorifies God. g Matth. 5. 16. Let your light so shine before 1 Glorifying God. men, saith our Saviour, that they may see your good works, and glorify your father which is in heaven. And again, he saith, h joh. 15. 8. Herein is my father glorified that ye bear much fruit. By which, our Saviour giveth us to understand, that when Christians so live, that they are seen and known to bring forth the fruit of good works; when then so live, as that they are good examples to others; when that they so lead their lives, as that by their godly conversation, honest behaviour, and unblameable life, they shine before men: hereby they glorify God, they honour God, and cause men to bless God, for the good things which they see in them. Secondly, he adorns the Gospel of Christ, and is an 2 Adorning the Gospel of Christ. ornament to his profession: for this cause, the Apostle beseecheth the Ephesians to i Ephes. 4. 1. walk worthy of the vocation wherewith they were called. And exhorting the Philippians to a godly conversation, he saith, k Phil. 1. 27. Let your conversation be, as it becometh the Gospel of Christ. 3 Stopping the mouths of those, which speak evil of the way of the Lord. Thirdly, he stops the mouths of those, which are ready to open their mouths, and speak evil of them that fear God; when they shall see and perceive plainly, that they which profess the Gospel of Christ, in sincerity, do labour to walk conscionably before God, and towards men: when they shall see, that they live l Phil. 2. 15. blameless and harmless, the sonne● of God, without rebuke. In a word, when a Christian, through sanctification of the Spirit, is careful to live in obedience to the Commandments of God, labouring and endeavouring, with Zacharie and Elizabeth, to m Luk. 1. 6. walk in all the Commandments of the Lord, blameless: this godly conversation, and unblameable life, is able to stop the mouths of profane and wicked people: as S. Peter also saith, n 1 Pet. 2. 12. Having your conversation honest among the Gentiles, that whereas they speak against you as evil doers, they may by your good works, which they shall behold, glorify God in the day of visitation. And again, exhorting them to walk conscionably, he saith, o 1 Pet. 3. 16. Having a good conscience, that whereas they speak evil of you, as of evil doers, they may be ashamed, that falsely accuse your good conversation in Christ. Secondly, this serves to reprove those, who vainly Use 2 persuade themselves that they are in Christ, are members Against those that say they have faith, and are not reform in life. of Christ, have faith in Christ; and yet are not reform in their lives. But the truth is; if any man be in Christ, he is a new creature; he is a new man; he hath put off the old man, which is corrupt, and hath put on the new man, which after God is created in righteousness and true holiness. In the new creation, there is alteration and change, in the mind, in the will and affections; in the eyes, ears, tongue, hands, &c: then look upon thyself, o man; search thyself within, and view thyself without; is thy mind the same that it hath been formerly? doth it still mind earthly things? is thy heart as much set upon the world, as ever it was? are thy affections as disordered, and thy passions as unruly, as in former-time? and do thy old corruptions remain in their full strength? is there no change, nor alteration in the inner man? and the eye the same that it hath been? as justful, as wanton and wand'ring, as coveting as before? is the tongue the same that it hath been, for swearing, and lying, and slandering, for railing, and reviling, and filthy speaking? are thy hands the same, for hurting thy neighbour, or any thing that is his? are they as heavy upon thy poor neighbour, as they have been, through violence, oppression, unmercifulness, or by any manner of vn●ust and unconscionable dealing? and perceivest thou no change? is there no reformation, nor amendment of life? is thy heart as corrupt as before? thy eye as wicked as before? thy tongue as devilish as before? and thy hands as cruel and catching as before? judge hereby, in what a dangerous state thou remainest, as long as thou thus remainest, not changed, not renewed, nor reform. For whosoever finds in himself no alteration from evil, nor reformation of his former evil course, nor any good change of life; he is no new creature: and if he be not a new creature, than he is not in Christ; if he be not in Christ, then hath he no true faith in Christ, & whosoever hath not true faith in Christ, cannot be saved. So that without reformation, there is no salvation. By this, then, the profane, wicked, & man may see his danger: the common ordinary swearer, the profaner of the Saboth, the contemner of God's Word, the disobedient, the cruel, malicious, and unmerciful man, the proud, the formcator and adulterer, the drunkard, the covetous, the oppressor, the usurer and extortioner, the false accuser, the slanderer, & c? these, and such like, may all see their fearful and dangerous state, none of which, as long as they are such, can say truly, that they are in Christ, neither have they true faith in Christ, because they are not new creatures: for had they true faith in Christ, they would show some good sign of their faith: and this is a plain and evident sign of faith, to be a new creature, to forsake our old conversation, and henceforward to live in newness of life. The consideration whereof, aught to be of force, to rouse up the dull spirits of all such as are yet a sleep in sin: to awaken them, and cause them earnestly to go about this great and necessary work of Reformation of life: knowing this, that our new-reformed life, gives evident testimony of our faith in Christ. CHAP. XXI. Of works of Mercy. Works of mercy, are the third outward 3 Works of Mercy. sign and mark of true justifying faith. By works of mercy, and deeds of charity, I understand such works as come a 1 Tim. 1. 5. out of a pure heart, and of a good conscience, and of faith unfeigned: as saith S. Paul. For the faith whereof I entreat, is that, which as S. Paul saith, b Gal. 5 6. worketh by love. And not that vain and unprofitable faith, which S. james calls a c jam. 2. 17. dead faith. And that works of mercy, and deeds of charity, proceeding from a heart purified by faith, and from such a one, as is justified by faith in Christ, are good outward signs, and evident testimonies of true justifying faith; the Scripture witnesseth. S. Paul to Titus, saith, d Tit. 3. 17. These things I will, that thou affirm constantly, that they which have believed in God, might be careful to maintain good works. S. james demands of vain men, which boast of faith without works, e J●m. 2. 14, 15, 16, 17. What doth it profit my brethren, though a man say he hath faith, and have not works? can faith faith save him? if a brother or sister be naked, and destitute of daily food, and one of you say unto them, depart in peace, be thou warmed, and filled, notwithstanding ye give them not those things, which are needful to the body, what doth it profit? even so faith, if it hath not works, is dead being alone. If a man see a poor Christian, naked, and cold, and hungry, and say unto him, alas poor soul, get thee to the fire and warm thee; but doth not bring him to the fire; if he say, get thee clothing to cover thee, but gives him no garment; if he say, get thee meat, and fill thy belly, but gives him no meat; these fair words profit the poor creature nothing at all: these pitiful words do neither warm him, nor feed him, nor him. Now, if such a man say he hath faith, he is much deceived: his faith is a vain and unprofitable faith: for he showeth no good sign of his faith by his works. Marry, that devout woman, after that she had heard Christ preach, and upon hearing, believed the Gospel, and had true faith in the Son of God; brought the f Matt. 26. 7. box of very precious ointment, and poured it on the head of jesus, as he sat at meat. And Christ testifieth of her, saying, g Vers. 10. she hath wrought a good work upon me. Zacheus, after that the Lord had graciously looked upon him, after that he was converted, and believed; begiones to do good works, to deal his goods to the poor. h Luk. 19 8. Behold, Lord, the half of my goods I give to the poor: before this, we hear nothing of Zacheus giving to the poor; (or if he gave any thing, it was little available to him, he remaining in impenitency and unbelief) but being converted, and believing Christ, now we hear of his good works, now he bestoweth alms, now he gives to the poor, yea, now he deals his goods liberally to the poor. Half his goods he gives to the poor: good works are said to be i Externa testimonia inter●ae p●tatis. outward testimonies of inward piety. And good works, though they be not the meritorious k N●n ●a●sa regnandi, sed via ad regnum. B●rn. cause of obtaining the Kingdom of Heaven, yet they are the way to the Kingdom. For as the Apostle saith, l Ephes. 2. 10. We are his workmanship created in Christ jesus unto good works, which God hath before ordained, that we should walk in them. Good works are not the procuring, nor the deserving cause of salvation; but they are the effects and fruits of true faith. m Matt. 12. 33. The tree is known by his fruit, saith our Saviour; a good tree is known to be a good tree, by the good fruit it beareth: the good fruit which it beareth, gives evident testimony to all men, that it is a good tree: now good works are good fruits, whereby a good christian gives evident testimony, and a demonstrative sign of his true saving faith. But here, I would have it understood, that I limit not works of mercy, & deeds of charity, only to giving of The extent of Charity to all duties of mercy; both corporal and spiritual. alms, to feeding the hungry, and clothing the naked, &c But I extend works of mercy in the largest sense, to all the duties of love, & charity to our neighbour: to the charitable helping and succouring of any one, and every one, that is in any present misery & distress; in any need of help, whether corporal or spiritual. In regard of corporal, and bodily help; to perform those duties required by our Saviour n Mat. 25. 35. &c Christ himself: as giving meat to the hungry, drink to the thirsty, taking in the stranger, lodging the harbourless, clothing the naked, visiting the sick, going to them that are in prison; also burying the dead, lending freely, etc. and in regard of the souls of men; to show our charity, by instructing them that are ignorant, admonishing them that walk in an way, in meekness, to win them: to forgive offences: to comfort them that mourn: and to pray one for another, etc. Furthermore, it is to be observed, that these works of mercy, and deeds of charity, are to be showed, not only to our near neighbours, but to them also that are a far off, if need require: and not only to our friends, & such as wish us well, and love us; but even to our enemies. So our Saviour commands us; o Luk. 6. 35. 36. love your enemies, and, be merciful, as your father also is merciful. Now, our heavenly Father is merciful not only to the p Math. 5. 45. good, but to the evil, not only to the just, but to the unjust. and S. Paul chargeth us thus, q Rom. 12. 20. If thine enemy hunger, feed him: if he thirst, give him drink. this is the extent of our charity. But it may be demanded: If every Christian be necessarily bound, to give testimony of his faith, by works Whether the poorer sort of people be bound to do works o● mercy. of mercy, and deeds of charity, what then shall become of poor Christians? for their are many poor christians which are sca●ce able to maintain themselves, yea, many that have need sometimes to ask alms, and to be relieved by others. How then shall such poor ones give testimony of their faith by works of mercy? I● must be remembered, that works of mercy are of Answ. two sorts: corporal and spiritual: mercy stands not altogether in giving an alms, and relieving the bodily wants; but mercy and compassion may be showed to the souls of men; in exhorting, admonishing, comforting of others, and in praying one for another, etc. again, mercies corporal have their degrees. A rich man may give a greater alms, a poor man a lesser, yet both acceptable to God, if both proceed from a heart purified by faith, and be given with a cheerful and willing mind. It's necessary then, that every christian, poor & rich, one and o●her, in some sort, and in some degree, show some mercy, and charity, whereby he may testify the truth of his faith. He that hath much may give more liberally; as the rich men which r Mar●. 12. 41. Cast money into the treasury of their superfluity, and abundance: he that hath not much to give, may give a penny; and he that is not able to give a penny, may with the poor widow, give s verse. 42. two mites, which make a farthing. And if a man be destitute of silver and gold, than he must give such as he hath, a piece of bread; if he have not bread, than a cup of drink; yea a t Math. 10. 42. cup of cold water given to a poor member of Christ, shall not be unrewarded, as Christ himself hath promised. And the Scripture saith, u 2. Cor. 8. 12. If there be first a willing mind, it is accepted according to that a man hath, & not according to that he hath not. And yet more, if any christian be so poor, and destitute, for outward things, that he is not able to show any corporal mercy to other●, yet every christian, though never so poor, may, & must show spiritual mercy, as fare forth as he is able, instructing, admonishing, and comforting others; and he must not cease to pray for others, who have extended their charity to him, as S. Paul did for Onesciphorus, x 2 Tim. 1. 16. 17. 18 the Lord give mercy unto the house of Onesiphorus, for he oft refreshed me, and was not ashamed of my chain. But when he was in Rome, he sought me aught very diligently, and found me. the Lord grant unto him, that he may find mercy of the Lord in that day. The consideration of this, that works of mercy (in Use 1 the sense delivered) are outward signs, and evident To give testimony of our faith, by our works of mercy and deeds of charity. testimonies, of true, justifying, and saving faith serves, First, to teach us, if we have true faith in deed; to give testimony of our faith, by our works of mercy, and deeds of charity; by feeding the hungry, clothing the naked, lodging strangers, visiting the sick, helping the helpless, comforting the comfortless, and such like. And this is necessary: for as good works are fruits of faith, (as hath been formerly proved) so are they also evident signs, and good testimonies of our pure and sound religion. So saith S. james, y jam. 1. 27. pure religion and undefiled before God, and the Father, is this, to visit the fatherless, and the widows in their affliction, and to keep himself unspotted of the world. Whosoever is truly religious; his pure, and true religion should appear in this, that he is religious, not in show of words, but in the substance of works; not so much in the tongue, as in the hand: not so much in talking, as in doing. Timothy is commanded by S. Paul, to z 1 Tim. 6. 17. 18. 19 charge them that are rich in this world, that they do good, that they be rich in good works, ready to distribute, willing to communicate, laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life. If through the blessing of God, men be rich in goods, they ought also to be rich in good works: and seeing that God of his goodness, hath given them much goods, it ought to be their care, to do much good. For this is expected, at our hands, both from God and men, that having true faith, & being truly religious, we should abound in love one towards another, and be fruitful in good works. a jam. 1. 27. Visiting the fatherless, and widows in their affliction, as saith S. James. b Isa. 1. 17. Relieving the oppressed, judging the fatherless, and pleading for the widow: c Isa. 58. 7. dealing our bread to the hungry, bringing the poor that are cast out, to our house, when we see the naked, to cover him, and that no man hide himself from his own flesh: as saith the Prophet Esay. Secondly, the consideration of this, that works of Use 2 mercy are a sign of true faith, serves to reprove, First, coldness of charity. There is great need for us, 1 Against coldness of charity. to whom the dispensation of the Gospel is committed, to open our mouths, to cry aloud, and to speak against this coldness of charity. For we live in evil days, even in the last days, in which, as the Apostle hath foretold, d 2. Tim. 3. 1. 2. perilous times shall come, wherein men shall be lovers of their own selves, covetous, etc. And to the end, that men may perceive, whether their hearts be frozen over with the cold ice of uncharitableness; or whether the Sun of righteousness hath shined upon them, and warmed their hearts with love, and Marks of uncharitableness charity; I will show wherein this coldness of charity chief consisteth. It argueth a coldness of charity, First, to defer the poor; to put them off, and bid them come again another time, when a man hath now 1 To defer the poor. to give them. This, Solamon reproves, e Pro. 3. 28. Say not unto thy neighbour, go, and come again, and to morrow I will give, when thou hast it by thee. Secondly, to give an alms or benevolence, with an 2 To give alms with an unwilling mind. unwilling mind, not with a free and cheerful heart. Against this the Apostle speaks; * 2. Cor. 9 7. every man according as he purposeth in his heart, so let him give, not grudgingly, or of necessity; for God loveth a cheerful giver. Thirdly, to turn away the face, and to stop the ear, 3 To stop the ear at the cry of the poor. at the cry of the poor; to give them nothing, but suffer them to departed empty; not to give them so much as scraps, or crumbs, though they were never so greatly distressed. This was the sin of Dives: for f Luk. 16. 20. 21 Lazarus lying at his gates full of sores, desired to be fed with the crumbs that fell from the rich man's cable. But the●rs no mention that he had either bread or crumbs; but the dogs came and licked his sores. Dives had his dogs, and they were fed, but the poor beggar can get no relief. Ahab the King, in a great drought, commanded Obadiah his servant, to g 1. King. 18. 5. go into the land, unto all fountains of water, and unto all brooks: to see if he could find grass, to save the horses and mules alive. Ahab had not so much care of the poor people of the land, to save them alive from perishing in the famine, as he had of the beasts, to ●a●e his horses and mules alive. Dives is dead, and Ahab i● dead: but they have left many like-conditioned children behind them. For, there are many, whose charity towards the poor, is so frozen and icy cold, that they make more account of their dogs and horses: then of the poor: and are more careful to look well to their dogs and horses, to feed and pamper them, then to relieve the poor that cry for hunger. Fourthly, to chide the poor, to give them evil 4 To chide the poor. words, and so to send them away empty, argues a great coldness of charity. Herein men are like to churlish Nabal: David in great necessity, sent his servants to ask some relief of that rich, wealthy man, they ask in the name of David; but Nabal answered David's servants, and said, Who is David? And who is the son of loss? h 1 Sam. 25. 10. 11. There be many servants now adays, that break away every man from his master. Shall I then take my bread and my water, and my flesh that I have killed for my shearers, and give ●● unto m●n, whom I know no● wh●●●● they be? Thus, with Nabal to answer the poor, even such as ar● poor in deed, and such as we are bound in charity to relieve, when they ask, not in the name of David, but in the name of the son of David, Christ jesus, and to send them away empty; is to give them a silly alms, and argues great coldness of charity. By these things, every one may try what his charity is. And if any one be yet uncharitable; if his heart will not be softened for all this; I further offer to his consideration, this meditation: Dives for his coldness of charity, is already in hell: his soul is tormented in hel-fire. And Dives is in hell in torments, i Non ideò damnatus, quod aliena tulerit, sed quod egenti pa●peri sua n●n tribuerit. Aug. not (as is observed) for taking away from the poor that which was theirs, but for not giving to the poor of his own. And at the day of the Resurrection of all flesh, Dives, and all the company of unmerciful men, shall both in soul and body together, be cast into everlasting fire: as is evident by the words of Christ the judge, who, having set all the wicked, and unmerciful men at his left hand, will say unto them, k Mat. 25. 41. 42. 43. depart from me, ye cursed, into everlasting fire, prepared for the Devil and his Angels. For, I was an hungered, and ye gave me no meat: I was thirsty, and ye gave me no drink: I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visitted me not. So that not only the committing of great sins, of unrighteousness against our brethren, as taking away from them, by violence, or any manner of wrong-dealing, their lands, liuings, houses, fields; or oppressing them with heavy burdens, etc. but the very omitting of the necessary duties of charity, not giving part of that portion, which God hath given us, to the relieving of the poor; the very stopping of our ears at the cry of the poor: the closing of out hands against the poor, and the shutting up of the bowels of compassion from them that are in misery, and distress, is able to cast soul and body into hell. Secondly, seeing that works of mercy and deeds 2 Against the neglect and want of Hospitality. of charity, are testimonies of true, justifying, and saving faith; this justly reproves the want of hospitality, and the great decay of ancient house-keeping. In these days we may see many great, and fair houses, but in few of them any good house-keeping: Great houses have both straight and wide gates, but seldom open: many chimneys, but few fires. Now, that Hospitality ought to be maintained; the Scripture is very plain for it. S. Paul exhorteth all Christians generally, (as their ability will reach) to l Rom. 12. 13. distribute to the necessity of Saints, and to be given to hospitality. St Peter also exhorteth us to m 1 Pet. 4. 9 use hospitality one to another without grudging. And in particular, a Bishop is charged by S. Paul, to be n 1. Tim. 3. 2. given to hospitality. If we look into the lives of the patriarchs, and holy men in former Ages, we shall find them given to hospitality. Abraham sitting in his tent door, seethe three men travelling on their journey; seeing them, he o Gen. 18. 2. etc. ran to meet them, and entreated them earnestly to come into his tent, to eat meat with him. So did Lot use hospitality; he gave entertainment to the p Gen. 19 1. etc. two Angels which came to Sodom at even, in the likeness of two men. And job was a man given to hospitality: for he saith, that he did q job 31. 17. not eat his morsel himself alone, but the fatherless did eat thereof. Now, upon diligent inquiry, what shouldbet he cause The cause of the decay of Hospitality in our Land. that hospitality is much decayed in our land: I can find no other cause but Sin, and the judgement of God upon men, and their houses for Sinne. If this be too general 1 In general. Sinne. an answer; I come to particulars, and affirm, that first, one cause of the decay of ancient hospitality, is, contentious suing at law: from whence, it cometh 2 In particular. to pass, that both he that sue●h, and he that is sued; he that troubleth, and he that is troubled, is made more 1 Contentious suing a: law. unable to maintain hospitality. It were good, that such would be warned by that saying of the Apostle, r Gal. 5. 15. If ye bite and devour one another, take heed ye be not consumed one of another. Secondly, another cause is excess in eating, & drinking: 2 Excesle in eating and drinking. gluttony and drunkenness: whereby, many are brought to such a poor state, and beggarly condition, that they are not able to keep hospitality. Of this, Solamon saith, s Pro. 23. 20. 21. Be not amongst Wine-bibbers, amongst riotous eaters of flesh, for the drunkard and the glutton shall come to poverty. The third cause, is Whoredom. job saith of Whoredom, and Adultery, t joh. 31. 12. it is a fire that consumeth to destruction, 3 Whoredom. and will root out all a man's increase. The voluptuous, riotous prodigal, mispends so much in revelling, banqueting, drinking, and whoring; that all that he can rake, and scrape from his poor, ract-tenants, is not sufficient to maintain himself; much less to keep hospitality. The fourth, is Pride in apparel: when men wear apparel 4 Pride in apparel. past decency, and go fare above their degree. This Pride is a devourer. They carry so much wealth upon their own backs, that the poor are robbed, and pinched both of back and belly. The fift, is violence and oppression: when men enter 5 Oppression. unjustly into the possessions, and inheritance of other men: this pulls down the judgement of God upon their own heads. u Isa. 5. 8. 9 Woe unto them, saith the Prophet Esay, that join house to house, that lay field to field, till there be no place, that they may be placed alone in the midst of the earth: in mine ears saith the Lord of hosts, of a truth many houses shall be desolate, even great and fair without inhabitant. All fair, and stately houses are not so happy, as to enjoy the end of their building, habitation: much less, hospitality. The sixth, is Sacrilege: worldly, and unconscionable 6 Sacrilege. minded men think, if they can withhold and keep any thing back from Churchmen, those sheaves, and those tithes will help well towards the maintenance of their house-keeping, and make them more able to keep hospitality: but it's quite contrary: for the tithes, and sheaves unjustly withheld, and unconscionably taken from the Church; are so laid up in the barns, and garners of those that spoil the Church, that they secretly, though the just judgement of God, eat into, and consume the rest of their wealth and substance. Like as x Iosh 6 19 And Chap. 7. 21, 24. 25. achan's wedge of gold which he took, being consecrated unto the Lord, was the cause of the destruction of all that he had. And although many Laymen, have great, yearly-profites coming in, by unjust gathered tithes, yet, (see the judgement of God upon them) they are thereby never a whit the richer: but rather in poorer state than their ancestors, who kept as great, or greater hospitality than they do, and yet robbed no Churches. So that their devouring of consecrated things, doth no whit help their hospitality; and it hinders Churchmen from keeping that hospitality, which otherwise they might, and aught. Against this Sacrilege, the Lord himself complains by the Prophet Malachi, y Mal. 3 8. 9 Will a man rob God? Yet ye have rob me. But ye say, wherein have we rob thee? In tithes and offerings. Ye are cursed with a curse. He saith not barely, ye are cursed, but ye are cursed with a curse. He doubleth the curse, to show the certainty, and greatness of the curse: Whosoever robs God of his tithes, and offerings, draws a curse upon himself: when he binds up the sheaf unjustly taken, he binds in the curse, and when he lays it up in his barn, he lays up the curse with it: and the cursed sheaf eats in, and spreads itself into the rest of the sheaves, and corn, and substance: like the plague of Leprosy, infecting all the rest. These are the true causes of the decay, and present want of Hospitality. Now, if there be no Hospitality; then mercy and compassion is not showed to the poor and needy, to the strangers, to the fatherless, and widows: and if mercy and charity be not showed, at least, in some sort, and in some measure, more or less, as every man's ability will extend, I demand then, Where is Faith? Is that true Faith that hath no works? Can that Faith save? Nay. For z jam. 2. 17. Faith, as St james saith, if it hath not works, is dead being alone. And * Ver. 26. as the body without the spirit is dead, so faith without works is dead also. CHAP. XXII. Of confession of Christ before men: and of the profession of the Gospel. THe fourth and last outward sign of true saving Faith, is the Confession of Christ before men: 4 Confession of Christ before men. with constancy and boldness, standing to our faith and profession, for the love of Christ. S. Paul makes this a sign of his faith; saying to the Corinthians, * Ex his discimus confessionis matrem esse fidem. Calu. We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak. a 2. Cor. 4. 13. From hence we learn, that faith is the mother of confession. Faith breeds confession: according to that saying of S. Paul to the Romans: b Rom. 10. 10. With the heart man believeth unto righteousness, and with the mouth confession is made unto salvation. And this Confession of Christ is twofold. twofold. The one, in time of peace. 1 In time of peace. twofold. The other, in time of persecution. The Confession of Christ, in time of peace, is twofold: The first is, not to be ashamed of the profession of the 1 Not to be ashamed of the profession of the Gospel. For, Gospel: but to make an open confession, and manifest profession thereof. And this is necessary; For, First, God requireth it; * 1. P●t. 3. 15. Be ready always, saith S. Peter, to give an answer to every man that asketh you a reason of the hope that is in you: we have examples hereof. S. 1 God requireth it. Paul was not ashamed of the preaching of the Gospel: for to the Romans he saith, c Rom. 1. 16. I am not ashamed of the Gospel of Christ. The Romane-beleevers, in S. Paul's time, were not ashamed of the profession of the Gospel: for of them he saith, d Rom. 1. 8. Your faith is spoken of throughout the wh●le world. And the believers among the Thessalonians, were not ashamed of the profession of their faith; for of them also S. Paul saith, e 1. Thes. 1. 8. In every place your faith to God ward is spread abroad. Secondly, to confess Christ before men, hath a promise; 2 A promise to them that confess Christ. and to deny Christ, hath a threatening annexed unto it. f Mat. 10. 32. 33 Whosoever, saith our Saviour, shall confess me before men, him will I confess also before my father which is in heaven. But whosoever shall deny me before men, him will I also deny before my father which is in heaven. For thus will Christ the righteous judge say unto his Father, at the day of the Resurrection: These, o Father, on my right hand, are they which have confessed me before men, they were not ashamed of me▪ I acknowledge them for mine: g Mat. 25 34. Come ye blessed of my F●ther, inherit the Kingdom prepared for you from the foundation of the world. But as for these on my left hand, o Father, these are they that denied me before men, they were ashamed of me, they would not stand unto their faith and profession; I acknowledge them not; h Mat. 25. 12. I know you not. i Ver. 41. Depart from me, ye cursed, into everlasting fire prepared for the Devil and his Angels. This is the first kind of confessing Christ before men, in the time of peace. The second, is, to be constant in our profession, to 2 To be constant in our profession, and to stand unto the truth. stand unto the truth which we profess, not to shrink back, not to be wavering minded; but to hold fast the truth, to speak for it, and defend it. S. Paul gives us this worthy exhortation. k 1 Cor. 16. 13. Watch ye, stand fast in the Faith, quit you like men: be strong. Thus are we to make confession of Christ, before men in the time of peace. The consideration whereof, serves to reprove Use. First, those who faint, and are discouraged either to 1 Against those that are fearful to profess the Gospel by reason of some disgraceful speeches unjustly cast upon them that profess the Gospel. enter upon, or to hold on the profession of godliness, by reason of the disgraceful speeches, which some ill minded men do cast upon the professors of religion: there are diverse, who, hearing the Gospel preached, conceive a good liking of it; and hearing moreover, and understanding, that the professors of religion are careful to worship God, publicly, and privately; that they are careful to sanctify the Sabbath, to frequent the house of God, to hear Sermon●, etc. Furthermore, perceiving that the best, and most sincere professors, do endeavour to live a godly, a righteous, and a sober life; and as much as in them lies, labour to live blameless; they cannot but acknowledge, that all this is good; and worthy their imitation; and gladly they would imitate them, and be like unto them, but that they fear they should be mocked, pointed at, and branded with the name of Precisian, Puritan, Sectarist, etc. Such fearful, and faint-hearted Christians, are herein like to l Io●. 3. 1. 2. Nicodemus, who came to jesus by night. And like to m joh. 19 38. joseph of Arimathea, who was a Disciple of jesus, but secretly, for fear of the jews. But consider, I beseech you, all ye that are thus fearful to make an open profession of Christ; what though the world hate you, and speak evil of you, and persecute you? is it not a religious cause? is it not for the name of Christ? and will you be ashamed of Christ? Nay, you ought not to faint, nor be discouraged, in the profession of godliness, nor yet to be afraid to confess Christ before men, though you suffer for the name of Christ; for this is the portion of the righteous in this life, to be afflicted, persecuted, and troubled; and concerning this, I say with S. Peter, n 1. Pet. 4. 16. If any man suffer as a Christian, let him not be ashamed, but let him glorify God on this behalf. A servant that attends upon a great man of place, is not ashamed to wear his cognisance, and to be known to belong unto him, but esteems it his credit, and accounts it his honour, to be known, and noted, that he is servant to such a worthy Gentleman, or that he belongs to such an honourable person: so every Christian ought much more to rejoice; and glory in this, that he is the servant of jesus Christ. Now, that which makes a Christian known to be the servant of jesus Christ, is, not to be ashamed of the Gospel of Christ, it is his constant confession of Christ, and the open, manifest profession of his Faith and Religion before men, joining thereunto a godly life, having his conversation as it becometh the Gospel of Christ. And a Christian ought to be so fare from being ashamed of the profession of the Gospel, that he ought to glory therein, and count it his greatest honour, that he is servant to so great a Lord, as the Lord jesus. 2 Against those who are still doubtful, and not settled in judgement for the truth of Religion. Secondly, this reproves those, who are doubtful, inconstant, and wavering in matters of religion, not settled in judgement for the truth of religion; being neither good Protestants, nor right Papists: holding something of both, and holding constantly to neither. To such, I may say, as Elijah the Prophet said to the seduced Israelites, in the days of King Ahab; o 1 Kin. 18. 21. How long halt ye between two opinions? If the Lord be God, follow him: but if Baal, then follow him: How long halt ye between two religions of Protestants and Papist●? If the Lord be God, follow him, and worship him in spirit and truth, as he hath commanded: but if Baal be God, if to worship Saints, and to bow down before Images, be the true worship of God; then follow them. For if a man have faith, its necessary, that he also confess the truth of his faith, with his mouth, and profess the same in his life. Thirdly, seeing that a Christian is to give testimony of his faith by outward profession, than what faith hath 3 Against lukewarm professors. the lukewarm Christian, which is neither hot nor cold? Some are so indifferent for matters of religion, that they care not greatly of what religion they be, so they be of any. There are others, who, as they would not be too irreligious, and profane, not exceedingly wicked, and vile in their life; so they are afraid of being noted to be too precise in their carriage, too zealous, too holy: such are lukewarm Christians, neither hot nor cold: neither so cold, as to be of no religion; nor so hot, as to be sincere in the profession of godliness. Such lukewarm professors, are abominable in the sight of God, and even loathed of him. As is manifest, in the reprehension of the Angel of the Church of the Laodiceans, p Reu. 3. 14. 15. 16. I know thy works, that thou art neither cold nor hot, I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of my mouth: here are two things said of these Laodiceans; one, is concerning the state of that Church, for their profession of religion: they are noted to be lukewarm, neither cold nor hot: the other, is there judgement, and punishment for their lukewarmness in religion: except they be more zealous and repent, the Lord will spew them out of his mouth: that is, the Lord will loathe, and abhor them, and will cast them out from him, even as a man's stomach loathes lukewarm, water, casting it up again. And this, of the confession of Christ before men, in 2 In time of persecution. time of peace. There is also a confession of Christ, to be made of every good christian, in time of persecution. And that Twofold. is also twofold. The first, is, to stand boldly in the defence of our 1 To stand to our faith when we are called in question for it. faith, and religion, if we be called in question for it. This our Saviour Christ taught his Disciples: q Math. 10. 17. 18. 19 Beware of men: for they will deliver you up to the Councils, and they will scourge you in their Synagognes'. And ye shall be brought before governors and Kings for my sake, for a testimony against them and the Gentiles. But when they deliver you up, take no thought, how or what ye shall speak, for it shall be given you in that same hour what ye shall speak. A worthy example hereof, there is in Peter, and john the Apostles of Christ, who preaching jesus Christ, and working miracles through his name, were called before the rulers of the jews, and examined about the healing of the cripple, r Act 4 7. by what power, or by what name have ye done this? then Peter, with great courage, and boldness answered, s ver. 8. 9 10. Ye rulers of the people and elders of Israel, if we this day be examined of the good deed done to the impotent man, by what means he is made whole, be it known unto you all, and to all the people of Israel. that by the name of jesus Christ of nazareth, whom ye crucify, whom God raised from the dead, even by him, doth this man stand here before you whole. Here was the constant confession of Christ by these Apostles, standing to their faith when they were called in question for it, and that with courage, and great boldness yea further, when the rulers called the Apostles, t ver. 18. 19 20. And commanded them not to speak at all, nor teach in the Name of jesus, Peter & john answered & said unto them, whether it be right in the sight of God to hearken unto you more than unto God judge ye. For we cannot but speak the things which we have seen & heard. See still their constant confession of their faith in jesus Christ: they believed & therefore they spoke this is the first kind of confessing Christ in time of persecution. The second i●, to stand boldly in the defence of our 2 To stand in the defence of our faith unto the death. faith even unto death; and not to deny Christ, though we lose our life for Christ's sake. Memorable is the example of the three children of the Captivity, who, being threatened to be cast into the fiery furnace, because they would not worship the golden Image which Nabuchadnezzar had set up, did notwithstanding stick fast unto the worship of the true God of Heaven and earth. when the King threatened them with the fiery furnace, they were not afraid of the fire, but with courage, and boldness, thus confidently answered the king, u Dan. 3. 16. 17. 18. O Nabuchadnezzar, we are not careful to answer thee in this matter. If it be so, our God whom we serve, is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, o King. But if not, be it known unto thee o King; that we will not serve thy Gods, nor worship thy golden image which thou hast set up. This was the constancy of the Apostle S. Paul: when the Prophet Agabus took Paul's girdle, and bound his own hands and feet, & prophesied, that so the jews at jerusalem should bind the man that owed that girdle; and when the believers, with whom Paul was, heard these things, and wept, and besought him, that he would not go to jerusalem, Paul answered; x Acts. 21. 13. What mean ye to weep and to break mine heart? For I am ready not to be bound only, but also to die at jerusalem for the Name of the Lord jesus. Such was the constancy of the faithful, in the times of the most cruel persecutions, both before Christ, and since. Before Christ; as is manifest in the divers sufferings of the Saints of God, mentioned by the Apostle to the Hebrews: y Heb. 11. 35. 36. 37. 38. others were tortured, not accepting deliverance, that they might obtain a better resurrection. And other had trial of cruel mockings, and scourge, yea moreover, of bonds and imprisonment. They were stoned, they were sawen a sunder, were tempted, were stain with the sword: they wandered about in sheepskins, & goatskins, being destitute, afflicted, tormented, of whom the world was not worthy: they wandered in deserts, and in mountains, and in denns and caves of the earth. And after Christ, from Steven Protomartyr, the first that suffered for the name of Christ, & so downward, to these times; as many as have suffered in deed, and in truth, for the testimony of jesus; have with constancy, and boldness, with courage and rejoicing, endured any torments, that cruel persecutors could invent against them; and spared not their lives for his sake, that gave his life for them: z Acts. 7. 59 60 Steven was stoned to death: and and prayed for his persecutors, Lord lay not this sin to their charge. a Euseb. l. 2. c. 25. Paul was beheaded: b id. l. 3. c. 1. Peter was crucified with his head downward. c Acts. 12. 2. james the brother of john was killed with the sword. Ignatius was cast to the wild beasts: it was he that said, d Frumentum Dei sum, ac dentibus bestiarum commolior, ut mundus panis inu●●iar. ibid. c 33. I am God's corn, the beasts must grind me in their teeth, that I may be pure bread. Polycarpus, with great constancy, endured to be burned, rather than he would deny Christ, or reproach the name of Christ, whom he had e Octagin●● seu annos illi seruio, nec me ulla in re lesit unquam, & quomedo possum male dicere regi meo, qui me serua●it? id. l. 4. c. 15. served (as he acknowledgeth) fourscore and six years, and in all that time, saith he, Christ hath done me no manner of harm, but hath saved me, how then can I blaspheme my Lord and King? yea, f l. 8. c. 12. Eusebius reports that so many christians, in so many places of the world did suffer for the name of Christ, and so constantly did they endure the cruel torments which wicked men did invent against them, that the very beholders were astonished to see the manlike fortitude, and to perceive, the constant resolution of those holy martyrs. These are they which are now g Reu. 7. 9 14. clothed with white robes, having palms in their hands: and these are they which came out of great tribulation, and have washed their robes; and made them white in the blood of the Lamb. The consideration of this constancy in the profession Use. of our faith, to endure torment, and to suffer death for Against the temporary faith, and formal profession the name of Christ; serves to reprove those, who have but a temporary faith, and a formal profession. Many in time of prosperity, in the Sunshine, and flourishing state of the Gospel, when there is peace, and prosperity in the land; make a glorious profession: but if trouble and persecution arise for the Gospel's sake, than they pull in their heads, draw back, and in the end fall away from their profession: denying their faith and profession, rather than they will suffer death for the name of Christ. Ecclesiastical histories mention, that divers weak Christians in the times of grievous persecutions, denied Christ before men, and sacrificed to Idols: though many of them afterwards repent, and were received into the bosom of the Church again. Our own Acts and Monuments tell us of the like: amongst which, memorable is the example of one Denton a Blacksmith, who being a professor of the Gospel, delivered unto Wolsey a friend of his, the book of the holy Scriptures, telling him that it was the truth. After this, his friend Wolsey, whom he had been a means to convert unto the truth, was cast into prison for his conscience sake; and being in prison, sent unto the said Denton, signifying unto him, that he marvelled that he tarried so long behind him, seeing he had delivered unto him the Scripture, and knew that it was the truth. Denton returned him this answer; I confess, it is the truth, but alas, I cannot burn. But he that could not burn in the cause of Christ, was afterwards burned against his will: for his house being set on fire, whiles he went to save his goods, he lost his life. A good and sound Chrishan ought to be so affected toward Christ jesus, as a loving spouse, as a chaste, and modest wife to her own husband: a chaste, and faithful wife will by no means, by no promises, nor allurements, by no threatenings, nor torments, be drawn or forced to forsake her dear husband: but will be faithful unto him to the death, and resolutely say, h Moriar Alcide, tua. Sen. O dear husband, I will die thine: So a good Christian soul, the spouse of Christ, will by no means, by no persuasions, nor threatenings, for no torments, nor for any fear of death, be moved to forsake Christ, but will remain faithful unto Christ, even unto death: and with resolution of heart, say, O dear Saviour, I will die thine. He that will build a tower, and doth not first sit down and count the cost, whether he hath sufficient to finish it, is held by our Saviour i Luk. 14. 28. 29 Christ to be an unwise man. And such an unwise man is he, who before he entereth upon this great work of the profession of Christian religion, doth not first sit down, and count what it may cost him. It may be, he shall hear mockings, reproachful, and disgraceful speeches, in regard of his very profession: he may for Christ's sake, suffer loss in his goods, yea, it may be, his profession may cost him his life. Now than a wise man is to consider aforehand, that as its necessary, that he do confess the name of jesus, and that he make a profession of godliness, so having once taken upon him the profession of the Gospel, there's no shrinking, no going back; k Luk. 9 62. he that putteth his hand to this plough, and looketh back, is not fit for the Kingdom of God. A Christian having taken upon him the profession of the Gospel, aught in no wise to go back from his profession, nor to deny his faith, though it cost him his life: lest he be like to that foolish builder, who began to build, and was not able to finish. To conclude: It ought to be the care of every good Christian, first, to get true faith into his heart: next, to nourish his faith, that it may be preserved, and continued to the end: then, to show forth the fruits of his faith, by patience in afflictions, and suffering wrongs: by reformation and amendment of life: by works of mercy: and lastly, to make confession of Christ before men, and not to be afraid, nor ashamed of the profession of the Gospel, but to stand fast in the faith, and to be constant in the same: yea, to live, and die therein. This is the way to life everlasting. As CHRIST saith to the Angel of the Church in Smyrna, l Reu. 2. 10. Be thou faithful unto death, and I will give thee a Crown of life. (⸫) The end of the first Book. THE SECOND BOOK OF THE WAY TO THE CELESTIAL PARADISE. Concerning Repentance. Which is the second means, whereby a Sinner may be saved, and come to life everlasting. CHAP. I. The Preface: with the Partition of the whole Treatise of Repentance. AFter Faith, necessarily and fitly followeth The order of this Treatise. Repentance. Necessarily; for by our repentance & amendment of life, we give testimony of our faith in Christ. And fitly; for Faith begetteth Repentance: it is as it were the a Fides esi poenitentiae matter & origo. Buca. de poenit. mother and breeder of Repentance. Indeed, in regard of time, Faith and Repentance are together. For b Virtu●es sunt connexae, & omn●s simul incipiunt esse in animae. Tho. 3. q 85. ar. 6. Virtues and graces are wrought together in the soul. True faith and sound repentance are joined together, they are inseparable companions: but yet in regard of order of nature, faith is first; though Repentance show itself first, in the act of repentance; as in godly sorrow for sin, in the humble confession of sin, and in earnest prayer to God for the pardon of sin. For these show that there is now already faith in the heart, which produceth such good effects. The subject matter then of this Treatise following, is Repentance: a way, wherein we must walk, or else we shall never enter in at the gate of the Celestial Paradise: a thing so necessary, without which we can neither have remission of our sins, nor salvation of our souls: without which, we can neither have true comfort to our souls in this life, nor felicity in the life to come. For which cause it is, that S. Peter giveth this exhortation to the jews which crucified Christ, c Acts 3. 19 Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come, from the presence of the Lord. In the handling of Repentance; I will show, First, what Repentance is. Secondly, the parts of Repentance. The partition of this Treatise. Thidly, the manner how a Sinner may truly repent: and what things are necessarily required to true and sound Repentance. Fourthly, the time of Repentance, when a sinner is necessarily bound to repent. Fiftly, the impediments which hinder sinners from Repentance. Sixtly, I will use motives and persuasions to bring sinners to repentance. And of these in their order, as I have propounded them: And first, it shall be expedient to show what Repentance is. CHAP. II. Showing what Repentance is. REpentance is a gift of God, whereby a sinner, 1 What Repentance is. through the fear of God, is changed in his mind, and turned from sin unto God. First, I say, that Repentance is a gift of God: 1 A gift of God. for so the Scripture makes it. For in the Acts of the Apostles, it is said, a Acts 11. 18. God hath also to the Gentiles granted Repentance unto life. And to Timothy, S. Paul saith, b 2 Tim. 2. 25. If God peradventure will give them repentance to the acknowledging of the truth. here, by Gods granting and giving repentance, it is apparent, that Repentance is the gift of God. Next, in the definition of Repentance, there is mentioned 2 The fear of God. In the first conversion of a sinner, diverse things concur. the fear of God, moving the sinner to repent. In the act of Repentance, even in the first conversion of a sinner, there are divers things concur. First, there is the gracious working of God, who, by his holy Spirit doth soften the heart of a sinner, and giveth him grace to convert, and to turn from sin unto 1 Gods holy Spirit, by which God giveth the sinner grace to repent. God. Secondly, there is the working of that fear, which is called the servile fear; whereby, a sinner is moved and stirred, is vexed and disquieted in himself, for fear of punishment; and is even terrified and affrighted with the hideous sight of his abominable sins, and the terror 2 Servile fear. of God's judgement for sin. when he seethe Hell gaping to devour him: which horrible fear, though in the wicked and reprobate, it be a torment, and able to bring them to desperation; as it was in Cain and judas: yet in the children of God, this legal terror and affrighting of sinners with the fear of punishment, may be a preparation to receive grace; when as they are truly humbled for their sins, under the sense and feeling of God's anger and displeasure against sin. Thirdly, the working of Faith; whereby the sinner 3 Faith. begins to look unto Christ, and believes the remission of his sins, at the least, believes that his sins are pardonable. Fourthly, the working of hope; whereby the sinner 4 Hope. receives hope of the remission of his sin, hoping that through the mercy of God, and merits of Christ, his sins shall be forgiven. Fiftly, the working of that fear, which is called the 5 Filial fear. filial, or childlike fear; whereby the sinner is now displeased with himself, in regard of this, that he hath offended God, who hath been so good and gracious a God unto him, to spare him so long, giving him so long time and space of repentance, and offering him mercy in Christ jesus: and now he begins to fear God, not so much for fear of punishment, as out of reverence, awe, and love of God: who hath so loved him, as not only to forbear him in the time of his ignorance & wickedness, when he deserved rather to have been cut off, and cast from the presence of the Lord into utter darkness; but hath sent his only Son jesus Christ to be his Saviour and Redeemer, to shed his blood to save his sinful soul; in grateful remembrance hereof, he is resolved now hence forward, to deny himself, to renounce the world, to forsake his former sinful course of life, and to turn himself unto the Lord, to serve him in holiness and righteousness all the days of his life; and this, because he fears God. Thirdly, in Repentance, I say, that a sinner is changed 3 Change of mind. in his mind. There are two words used in the new Testament, which signify c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, poenitentia, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ●●sipis●entia. B●rn. in Matth. 3. 2. Repentance. The former signifieth such a Repentance, whereby the sinner is grieved, and very sorry for the evil which he hath done, and no more. And this may be in the wicked and reprobate; for of judas it is said, d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mat. 27. 3. he repent himself, that is, he was sorry and grieved, he was vexed and disquited within himself, that he had done so wicked a deed, as to betray his Master; he could have wished it undone: but thi● was all The other word used for Repentance, properly signifieth a change of the mind: and it is such a Repentance, whereby a sinner is not only sorry, and grieved, for the evil which he hath done, but is so sorry for what is past, as that he is more wise ever after, to avoid sin, and so sorry for the wickedness committed, that he redresseth his ways, and amendeth his life. This word is used by S. Peter in his Sermon to the jews, after that they had crucified Christ: for exhorting them to repentance, he saith, e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Acts 3. 19 Repent ye therefore, and be converted. This repentance is proper to the children of God. Lastly, in Repentance, there is a turning from sin, 4 Turning from sin to God. and a turning unto God. But of this, more in the next place. Now, whereas Repentance is, (as hath been proved) Use. the gift of God; the consideration hereof, serves Against those, who think that they can repent when they pleaso. to reprove the great security of many concerning their conversion and turning unto God: many think its an easy thing to leave sin; they hold that repentance is in their own power; and are vainly persuaded, that they can repent when they please. But consider, I beseech you, o ye secure and careless people; know ye, and consider well with yourselves, that repentance is not in any man's power, no man can repent when he will: for Repentance is the gift of God, and it is of the gracious working of God's Holy Spirit, that a sinner is changed in mind, and turned from sin, unto God. Wherefore in jeremy, Ephraim is brought in lamenting, and praying, f jer. 31. 18. Turn thou me, and I shall be turned. And the jews in their affliction, pray, g Lam. 5. 21. Turn thou us unto thee, o Lord, and we shall be turned. The Spouse of Christ saith unto him, h Cant. 1. 4. Draw me, we will run after thee. When Christ called the two Disciples, he said unto them▪ i Mat 4. 19, 20. Fellow me, and they followed him. To the end that we may be turned unto God, from our evil way; it is God that must turn us; that we may follow Christ, Christ must first call us, and bid us follow him. And that we may run after Christ. it's he, that by his grace and good Spirit, must draw us unto him. If it be objected, that the Lord, by his Prophet's Object. saith, k Zach. 1. 3. Turn ye unto me: and l joel 2. 12, 13. Turn unto the Lord your God. The answer is twofold: Answ. First, in these and such like sayings, the Lord doth not so much show unto us what we can do of ourselves, as let us understand what we ought to do, and what of ourselves we are not able to do. Secondly, though a sinner in his very first conversion be capable of repentance, that is, God giving him repentance, he may repent: yet the truth is, a sinner cannot of himself with all his wit and knowledge; and by all his natural parts which he hath, come to true and serious repentance, except God give him grace to repent: by which grace of God, the sinner may then will his own conversion: for at the same instant, when God giveth repentance, he also giveth the sinner grace, to will his own conversion: but that will of man is not of himself, but of God. For, as the Apostle saith, m Phil. 2. 13. It is God that worketh in you, both to will, and to do of his good pleasure. CHAP. III. Of the parts of Repentance. Having showed what Repentance is: now follow 1 The parts of Repentance: two. the parts thereof, and they are two. The one is a turning from sin, the other, a returning unto God: usually called by a Pola. Buca. Vrsin. Divines, Mortification, and Vivification. Mortification is a work of the Spirit, whereby a sinner 1 Mortification. What it is. doth so turn from sin, as that he doth not only wail his sins past, and is out of love with sin, yea, hateth and abhorreth sin; but doth mortify his inward corruptions, doth give sin a deadly wound, yea, kilssinne, and dies to sin; so that sin hath no more rule and dominion over him, neither is he any longer the servant of sin. This is the first part of Repentance. The second is Vivification, or a quickening of the new 2 Vivification. What it is. man; which is a work of the Spirit, whereby a sinner is so turned from sin unto God, as that he is quickened by the Spirit of God, to lead a new life; he is raised from the death of sin, to the life of righteousness; and henceforward gives himself unto God, to serve and please him in newness of life. These two parts of Repentance are set down in the Scriptures. David saith, a Psal. 37. 27. Depart from evil, and do good. Esay saith, b Isa. 55. 7. Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord. So in the Acts of the Apostles, the Lord said unto Paul, c Acts 26. 18. I send thee to the Gentiles, to open their eyes, and to turn from darkness to light, and from the power of Satan to God. And to the practice of both these parts of repentance, the Scripture doth further exhort, and persuade in particular: To the former, thus: Esay saith, d Jsa. 1. 1. 16. Wash you, make you clean, put away the evil of your doings from before mine eyes, cease to do evil. Ezekiel saith, e Ezek. 18. 21. If the wicked will turn from all the sins that he hath committed. S. Paul saith, f Coloss. 3. 5. Mortify your members which are upon the earth, fornication, uncleanness, inordinate affections, evil concupiscence, and covetousness which is Idolatry. And to the other part of Repentance, to turn unto the Lord, the Scriptures are plentiful in exhorting, By jeremy the Lord saith, g jerem. 4. 1. If thou wilt return, o Israel, saith the Lord, return unto me. The Prophet joel saith, h joel 2. 12, 13. Therefore now, saith the Lord, turn ye unto me. And again, Turn ye unto the Lord your God. The Prophet Hosea saith, i Hos. 14. 1. O Israel, return unto the Lord thy God, for thou hast fallen by thine iniquity. Thus are we exhorted to Repentance, in both the parts thereof. Now, whereas Repentance consisteth of these two Use. parts, Mortification, and Vivification, a dying to sin, and a living to righteousness; a turning from sin, and a returning unto God: the consideration hereof, serves to reprove divers who fail in the matter of Repentance. First, those who are so fare from true repentance, 1 Against those, who turn from no sin. that they have not attained to the first part of Repentance, to turn from sin: for some there are, which turn from no sin, but still live in their old sins; some in blindness and ignorance, in idolatry and superstition, and turn not; they will not be converted, nor turned from darkness to light. Others, live in sinfulness and wickedness; as, some in whoredom and uncleanness, some in drunkenness, some in maliciousness, some in swearing, cursing, lying, etc. such they have been, and such they are still: there's no change of mind, no turning: these are fare from repentance, because they are not yet turned from their sins. Secondly, whereas Repentance is not only a turning 2 Against those, who turn from one sin to another. from sin, but also a turning unto God; this reproves those, who in turning from sin, so turn themselves, as that they turn not from sin to God, but turn from one sin to another; and ofttimes to the contrary evil. These leap out of one vice into another; and run from one k St●l●idum v●●an● vi●ia, in c●ntra●●● cur●i●it. extreme to another, as evil, or worse than the former. As when a man turns from prodigality to covetousness: when, of a prodigal waster and mis-spender of his own goods and substance; coming to himself, and resolving to leave that course of life, and to live a more frugal and sparing life; heeleapes over the mean, Liberality; and falls into the extreme vice of covetousness. Hence cometh oppression, extremeracking, wring and wronging of the poor: before, such an one undid himself; now, he undoes others. Such are they also in these days, who are so fare out of love with popish fasting, that they fast not at all: think so evil of popish giving of alms, that they themselves are waxen cold in charity: and are such enemies to popish mumbling up of prayers in an unknown language, that in the mean time, their own devotion is cold: yea, some so abhor idols, that they are fallen into the other extreme, to commit sacrilege, so that it may be said unto them, as the Apostle saith, l Rom. 2. 22. thou that abhorrest idols, dost thou commit sacrilege? Thirdly, this also reproves those who do not turn 3 Against those who turn to sin again. from sin, to God; but after that they have made some outward, feigned, hypocritical show of repentance, and seemed to be washed from their filthiness; turn to sin, yea, to the same sin again. This is to be like Pharaoh; who, when the devouring Locusts were in the land, confessed and said, m Exod. 10. 16. I have sinned against the Lord: but no sooner was the judgement removed, but his n Exod. 20. heart was hardened, and he sinned again. Like to backsliding Israel, of whom the Pas●mist saith, o Psal. 78. 34. 35. 36. 37. When he show them, than they sought him, and they returned, and inquired early after God, etc. nevertheless, they did flatter him with their mouth and they lied unto him with their tongues; for their heart was not right with him. Thus Sea men, on the land drink excessively, but being on the sea in the midst of a mighty storm, cry unto God, and seem to be holy: but the storm being past, and they now arrived at the Haven where they would be, fall to their old custom of drinking again. Those that return to the same sin again, S. Peter compares to the dog, and to the swine; p 2. Pet. 2. 22. It is happened unto them according to the true Proverb; The dog is turned to his own vomit again, and the sow that was washed, to her wallowing in the mire. q Isa. 1. 16. Wash you, make you clean, saith the Prophet Esay; some sinners wash and are clean, some again wash, but are not clean: r Lavatur & mundus est, qui praeterita plangit & slenda it●rum non comm●●i●: lavatur & non est mundus, qui pl●ngit qua gessi● nec deseri●, & post lachrymas, ea quae dest●uerit, repe●it. Mag. sent. l. 4. d. 14. cap. 1. he is washed and made clean, as one saith, who mourns and laments for his sins past, and doth not afterward commit sins to be lamented and wept for: and that sinner is washed, but is not clean, who mourneth and sorroweth for his sins which he hath committed, but yet doth not leave nor forsake them, but falls again into the same sins which he had formerly lamented. And * Inanis est poenitentia, quam sequen● culpa coinquinat. Aug. Soliloq. that repentance, as one again saith, is but vain, which is defiled again with after-sinnes. But let all such know that their case is dangerous, except they be converted and turned from their sins after a better manner; by returning unto the Lord, forsaking their evil ways, and resolving to lead a new life. For as Saint Peter saith, * 2. Pet. 2. 20. If after they have escaped the pollutions of the world, through the knowledge of the Lord and Saviour jesus Christ, they are again entangled therein, and overcome, the latter and is worse with them then the beginning. CHAP. four Of the manner how a Sinner may truly repent; showing what things are necessarily required to true, and sound repentance; and first, of the knowledge of Sinne. HItherto of the parts of Repentance: The third thing in the Treatise of Repentance, is concerning 3 How a sinner may truly repent: & what things are required thereunto. the manner how a Sinner may truly repent; and of the things necessarily required to true, and sound Repentance. a Prou. 15. 24. The way of life, saith Solamon, is above to the wise, that he may departed from hell beneath. Heaven is above, hell is beneath: all men on earth are travelling towards one of these two places: either heaven above, or hell beneath: the way that leadeth to hell is a b Mat. 7. 13. 14 broad way, and hath a wide gate; but the way to heaven is a narrow way, and hath a straight gate, as our Saviour hath said: the way to hell, is all c Facilis est descensus averni. descending; and therefore more easy to fall into it: but the way to heaven is all ascending, and therefore the harder to approach unto. Now, in both ways, there are steps and degrees: In the way that tendeth towards hell, there are six steps and degrees, by which the Six steps going down to hell. sinner doth descend, and goeth still more and more downward towards the pit of hell: and they are observed to be these. The first, is an enticing of the heart to a liking of sin, 1 An enticing of the heart ●o a liking of sin, ●nd a voluntary delight therein. suggested by Satan; with a voluntary delight in the same. For first, Satan puts an evil thought into the mind of man, and tempteth the sinner to do evil: and though the sinner do not presently give full consent of heart to do that wickedness suggested, yet his heart is enticed and drawn towards it, to approve and like well of it; yea, to delight in it: of this St james saith thus, d jam. 1. 14. every man is tempted, when he is drawn away of his own lust, and enticed. The second, is a consent unto sin with the heart. 2 The hearts consenting unto sin. In the former, the heart did but approve, and allow of the temptation, and at the most, but delight, and please itself in it: but here, the heart giue● full consent to practise, and put in execution the wickedness which Satan hath suggested. The third, is the doing of evil: the actual committing 3 Doing of evil. of sin: that which S. james calls the e jam. 1. 15. bringing forth of sin. The fourth, is continuance in evil doing. 4 Continuance in evil. The fift, is custom in sinning: when a sinner hath so long continued in the practice of any sin, that now it is a usual thing with him: it's grown to a custom with 5 Custom in sinning. him and therefore can hardly leave it. The sixth, is obstinacy in sin: when a sinner is grown 6 Obstinacy in sin. to a hardness of heart, so that he is obstinate and wilful in sinning, when as he doth obstinately continue in ●in, having an impenitent heart, and will not be reform. When a sinner hath ●●●den these six steps, he hath gone so fare in the bro●● way that leadeth to destruction, that he is now near to the gates of death, at the very brim of the bottomless pit, and cannot possibly escape destruction, even the destruction & overthrow of soul and body everlastingly, in the pit of hell, except he return. Now, the returning of a sinner from the gates of death, must not be by the same way: but with the wisemen of the East, he must return f Mat. 2. 12. another way, and must ascend up to the high mountain of Heaven by these six steps and degrees: Six steps and degrees whereby a sinner ascendeth to Heaven. Or The first, is a knowledge and sight of his own sins. The second, is godly sorrow for sin. The third, is humble confession, and acknowledgement of his sins. The fourth, is the forsaking of his sins. The fift, is reformation of life. The sixth, is perseverance in grace, and goodness. These six, are like the six steps, whereby g 1. Kin. 10. 18. 19 Solamon ascended to his ivory Throne: by these six steps, knowledge of sin, godly sorrow for sin, confession of sin, forsaking sin, reformation of life, and perseverance in grace, and goodness; a sinner that hath gone astray, returns, and ascends to the glorious throne of the king of heaven: for when a sinner hath trodden the first step of grace, being come to the knowledge of his sins, and from the knowledge of his sins, come to godly sorrow for his sins, from godly sorrow, to confession of his sins, from confession, to the forsaking of his sins, and after the forsaking of his sins, being come to reformation of life; there remains then but one other step to bring him to heaven: namely, perseverance in grace, and goodness, continuing in well-doing: for h Mat. 24. 13. Six things required to true Repentance. he that endureth to the end shall be saved. So then, there are six things necessarily required to true, and sound repentance; without which, a sinner cannot be saved. The first, is the knowledge of sin. 1 The knowledge of sin. In the knowledge of sin, two things are necessary to be considered; First, what knowledge of sin is required: Wherein, two things. Secondly, how a sinner may come to the true knowledge of his sins. Touching the first. The knowledge of sin is twofold, 1 What knowledge of sin is required. Knowledge of sin twofold. General, and Particular. The general knowledge of sin, is, to know sin to be the transgression of the law; that he that sins, and 1 General knowledge of sin. doth wickedly, breaks Gods commandments; to know, that swearing, and cursing, and lying, and slandering, that murder, and adultery, that drunkenness, and pride, and maliciousness, etc. are transgressions of God's commandments; and to know that they that do such things are in danger of God's judgement: this is a knowledge of sin, but this is only a general knowledge: this may be in the wicked & , who come short of true repentance. But there's a particular knowledge of sin; and that 2 Particular knowledge of sin. twofold. To know our sins stands in two things; To know our sins, first, which they are. Secondly, what manner of ones they are. Touching the first: To know our sins, which they are, is necessary: and although it be hard for a man to know and remember at any one time, all the sins that 1 Which they are. he hath done all his life time; to call to mind, how, and in what particular he hath broken the commandments of God, either by thought, word, or deed: and to remember all his secret faults; though this, I say, be difficult, and a hard labour: yet its necessary, for every one, as much as possibly he may; to know, and find out his own particular sins, how he hath offended God, or wronged man; that a sinner may say with David, i Psal. 51. 3. I acknowledge my transgressions: before a sinner can with David, come to an humble acknowledgement, and confession of his sins, he must needs have first a knowledge of his particular sins, know his sins whereby he hath offended. Before David confessed his sin of adultery with Bathsheba, saying k 2. Sam. 12. 13. I have sinned against the Lord: the Prophet of the Lord had opened his eyes, that he might both see, and know his sin: he had first the knowledge of sin, before he was brought to acknowledge & confess his sin. So the jews confessing their sins, say, l Isa. 59 12. our transgressions are multiplied before thee, and our sins testify against us, for our transgressions are with us, and as for our iniquities we know them. And if a sinner cannot come to the knowledge of all his sins; but some remain secret, & unknown unto him; for his unknown sins, he must pray with David, m Psa. 19 12. cleanse thou me from secret faults. Our sins must first be found out, that we may see them, and know which they are. Secondly, we must also know what manner of ones 2 What manner of ones they are. they are: and to that end, we must view them * a priori & a p●steriori. We must take knowledge of our sins. before and behind: consider their beginning and their end. In aword, we must know them. First, by their cause: Secondly by their effects: Thirdly, by their adjuncts. First, by their cause: The cause of sin, is partly from 1 By the cause thereof. Satan, through his subtle suggestion: and partly of ourselves, through our own lust and concupiscence: of both which, S. james speaketh thus n jam. 1. 14. 15. Every man is tempted, when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin. where the Devil is made the Father of sin, and our own lust and concupiscence, the mother of sin: here's the procreating cause of sin: here's the generation, and breed of sin. Secondly, by the effects of sin: which are two. Shame, and 2 By the effects of sin. Two. Death. The first is shame: noted in those words of the Apostle to the Romans, o Rom. 6. 21. What fruit had ye then in those things, 1 Shame. whereof ye are now ashamed? there's the shame of sin: sin goeth before, and shame followeth after The Second is death: yea, eternal death; malediction, 2 Death. yea, hell and condemnation without repentance. Of this, S. Paul also saith, p ver. 21. the end of those things is Death. again he saith q ver. 23. the wages of sin is death and S. james saith; r jam. 1. 15. sin when it is finished, bringeth forth Death. Thirdly, by the adjuncts of sin: which are three. 3 By the adjuncts of sin. Three. First, foul: Secondly, great: Thirdly, many. Our sins are First, foul: S. james saith: s jam, 1. 15. When lust 1 Fowl. hath conceived it bringeth forth sin: but sin being brought forth, is very foul, and ugly to look upon; a misshapen thing, a filthy leper, there's nothing in the world so foul to look upon, as this child of wickedness. Consider it in some particulars; murder is a bloody sin; the murtherer's hands are full of blood. Fornication & adultery are filthy sins; called t Eph, 5. 3. uncleanness. Drunkenness is a very beast like, swinish sin: what a filthy sight is it to see a man made in the Image of God; vomiting like a dog? tumbling in the dirt, and wallowing in the mire like a swine? we find in the law, that there were divers washings and purifyings, to wash and cleanse the offenders: signifiing thereby, that sin is a most filthy thing; and that the soul stained with sin, hath need of much washing. Secondly, our sins are great; and that in a twofold 2 Great. respect. first, comparing one sin, with another: secondly, in their own nature: for they are committed against God, who is great in power, and infinite. Thirdly, our sins are many: they exceed in multitude, 3 Many. they are innumerable. Insomuch that David saith, u Psal. 19 12. who can understand his errors? and again, x Psal. 40. 12. they are mothen the hairs of my head. Manasseh in his prayer counting the number of his sins, finds them so greatly to exceed, that he saith. They are above the number of the sands of the sea. Hereby it may appear, what manner of knowledge of sin, is required of every penitent sinner. The Second thing concerning the knowledge of sin; How a sinner may come to the knowledge of his sins. Namely, by the law. is, how a sinner may come to the knowledge of his sins. S. Paul. showeth, that the knowledge of sin is by the Law. y Rom. 3. 20. By the law is the knowledge of sin. The law of God, even the Moral law, written in the two tables of ston●, is the means to find out our sins: the law of God will let us see our original sin, by making us see and know our corruption of nature, our evil inclinations, and evil dispositions against the law of God. Of which S. Paul speaks thus, z Rom. 7. 7. I had not known sin but by the law, for I had not known lust, except the law had said, thou shalt not covet. The law also will let us see and know our actual transgressions, whether they be committed by thought, word, or deed; against any commandment by the law of God we may see and know our evil thoughts against God, and against our neighbour: our lustful thoughts, our covetous thoughts, our carnal and worldly thoughts: our blasphemous words, and slanderous speeches; and all our sinful and wicked deeds. Yea what evil we have committed, or what good we have omitted. For this cause, the Law of God is compared to a lookingglass; for, as a man beholding his face in a glass, may see and perceive the spots and blemishes that are therein; so a sinner, looking into the law of God, and diligently perusing the Commandments, may find out and evidently perceive the spots and blemishe● of his soul. Thus a sinner cometh to the knowledge of his sins. Now, whereas there is necessarily required such a particular Use 1 knowledge of sin, and that the knowledge of To know ourselves. sin comes by the law; the consideration hereof, is first profitable for instruction; to teach us to know ourselves. This hath been always held a good precept amongst wise men, know thyself. It's good and profitable for every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. one to know himself, to search and try his own heart, and by diligent inquiry, to find out his own particular sins; to know his own weakness, and wickedness, his sins, and his misery. David's exhortation is, a Psal. 4 4. common with your own heart upon your bed. Enter into your closet, yea, into the secret chamber of your own heart, there, begin to think, with yourselves; there, speak unto yourselves; there, confer, and reason about the spiritual state, not of others, but of your own selves. And for the better knowledge of ourselves, we are to How to know ourselves. consider, and search diligently, both what we were by Creation, and also what we are by corruption, through the fall of Adam. By Creation, man was in a happy and blessed state, created in the b Gen. 1. 27. image of God: expounded by S. Paul to be c Ephe. 4. 24. righteousness and true holiness. But since the fall of Adam, man is brought into a fare worse state, by reason of sin; so that if a man could d Si bene inspexeris teipsum, invenies materiam contemnend● teipsum. Stell. d● contemp●● Mundi. well look into himself, he might find matter enough to humble, yea, to contemn himself, in regard of any goodness, or worthiness that is in himself: and that whether we regard the body, or the soul of man. In regard of the body; what is man but earth? a vessel of corruption? dust and ashes? wormsmeat? yea, a sinful, polluted body? And for the soul, now in the corrupt state, infected, and polluted with sin, till we be renewed by the Spirit of God, till God come unto us, to cleanse, and purify, and sanctify us with his renewing grace; what are we, but as the Scripture calleth us, e Rom. 5. Ver. 6. 8. 10. , sinners, enemies of God; f Ephe. 2. 13. dead in trespasses and sins; children of wrath; and g Ephe. 5. 6. children of disobedience? Yea, by nature, and of ourselves, without Christ, we are h R●u. 3. 17. wretched, and miserable, and poor, and blind, and naked. Besides all this, in danger of the i Gal. 3. 10. malediction and curse of God, in danger of hell and condemnation: and that which augmenteth our misery, and wretched state, is, that we are the cause of our own misery; and are no way able to help ourselves out of our misery, either to purge ourselves from our sins, or to free ourselves from the danger o● condemnation, and eternal death: so that a sinner coming to this humble acknowledgement of himself, in regard of his own spiritual state, and considering seriously, what he hath been, & what he is, may cry out, and say with St Paul, k Rom 7. 24. O wretched man that I am; who shall deliver me? This knowledge of a man's self, to know his own sins, and his misery; to know how wretched and miserable The knowledge of ourselves, necessary. he is by reason of sin, is very necessary: for First, unless a man know himselve to be sinful, and 1 For our Humiliation. wretched, and miserable, he will never be brought to true l Zanch. de Nature. Dei. l. 3. c. 3. humiliation▪ but will think too well of himself, trust too much in his own righteousness, and boast too much of his own goodness; and say with the proud Pharisie, m Luk. 18. 11. I am not as other men are, extortioners, unjust, adulterers, or even as this Publican. Secondly, except we search out our own sins, and 2 To cause us to seek unto the Lord, for grace and mercy. come truly to know our own selves, we cannot be brought to seek to the Lord for grace and mercy: for a man that knoweth not his wants, seeketh not for help, and redress of his wants. Secondly, the consideration of the knowledge of sin, and that in particular manner, as hath been formerly Use 2 showed; serves to reprove those, who are so fare from Against those who have no sense or feeling of sin. searching their hearts to find out, and know their sins, that they have little or no sense and feeling of their sins. Though they know, and confess themselves in a general manner, to be sinners, as others are; yet they do not come to a particular knowledge of their sins, to know the greatness of their sins, the multitude and foulness of their sins; and to know the danger that their souls are in, by reason of their sins. Though they be sinners, yet their sins never trouble them, their sins are no burden unto them: they lie under the heavy weight and burden of sin, and yet feel no pain. The reason is, because they are yet in ignorance and blindness, they are not enlightened with the knowledge of the truth, to know God, and to know themselves: the eyes of their mind are not enlightened, truly to see, and know their particular sins; but n ●phe. 4 18. 19 having as the Apostle saith, the understanding darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindness of their heart; who being past feeling, have given themselves over unto lasciviousness, to work all uncleanness with greediness. These have benumbed, and dead consciences, yea, these have as the Apostle also saith, o 1 Tim. 4. 2. their conscience seared with a hot iron. This is a very dangerous state, when a sinner is so fare from the knowledge of his sins, as that he hath no feeling of his sins: no remorse, nor true touch of conscience for all the evil that he hath done. But to the end that a sinner may truly repent him of his sins, and be saved, its necessary that he have, as much as possibly he can, a particular knowledge of his sins, to know which they are, and what manner of ones they are; how great, how grievous, how heinous and how dangerous they be. And that he have also a feeling of the heavy weight and burden of sin. For, a● a man carrying a heavy and weighty burden, too heavy for him to bear, is not like to be eased of his burden, till he complain of the weight, and call for help, and then some friend or neighbour easeth his shoulder; so a sinner, that is heavy laden with the burden of sin, is like to find no ease, till he have a feeling of the heavy weight and burden of sin, lying heavy upon his soul. For Christ calleth only such sinners to come unto him. p Mat. 11. 28. Come unto me all ye that labour and are heavy laden, and I will give you rest. And as a sick-man sore diseased, is not like to find ease, till having a feeling of his pain, he complain of his grief, and lets the Physician know where his pain lies; so a sinner that is sick by reason of sin, and hath a diseased soul, except he have a feeling of his spiritual infirmity, how can he be healed? q Mat. 9 12. They that be whole need not a Physician saith our Saviour, but they that are sick. Christ is the true, and best Physician of the soul; every sinner is a sick man, sick in soul, and hath need of Christ's Physic to cure and heal him. Now, if any one think himself sound and whole enough in soul, and feel no sin trouble him, and therefore make no haste to go and seek to Christ jesus the good Physician, how can that man's soul be healed? That man who in the judgement of the learned Physician, is sore sick, and diseased, and yet feels little or no pain; is most dangerously sick: so that sinner, who hath a sinful soul, sore diseased with sin, and yet hath little or no feeling of sin, no true knowledge of his sins, is in greatest danger of his soul. When the Israelites felt themselves stung with r N●m. 21. 6. 7. 8. 9 fiery serpents in the Wilderness, their remedy was to look up to the serpent of brass: and if a serpent had bitten any man, when he beheld the serpent of brass, he lived. This brazen serpent was a type and figure of Christ; who was lift up for our Redemption. Of which, our Saviour Christ himself saith, s joh. 3. 14. 15. As Moses lift up the brazen serpent in the wilderness, even so must the son of man be lift up, that whosoever believeth in him, should not perish, but have eternal life. But as those Israelites only had benefit by the brazen serpent, which felt themselves stung, and then looked up to the brazen serpent; so they only have benefit by Christ, who having a feeling of sin, feeling their souls inwardly slung with the fiery darts of the old serpent, the Devil; do run, and fly apace to Christ jesus for help, by the eye of faith, looking up unto jesus, that so their wounded souls may be healed. CHAP. V Of godly sorrow: and first, of Contrition, or inwar● sorrow for sin. AFter the knowledge of sin, followeth godly 2 Godly sorrow. sorrow for sin: This is the second step and degree in the repentance of a sinner. * 2 Cor. 7. 10. God●y sorrow (saith S. Paul) worketh repentance to salvation, not to be repent of. here, S. Paul makes godly sorrow a thing necessarily required to repentance, without which a sinner cannot be saved. That sorrow which Sorrow for sin. twofold. worketh repentance, the Apostle calls Godly sorrow: for there are two sorts of sorrow for sin. The one, a Buca. de penitent. Legal. The other, Evangelicall. The Legal sorrow for sin, is that sorrow which ariseth 1 Legal. from the Law of God, and the terror of a man's own conscience: whereby a sinner is sorry, and grieved for the evil which he hath committed, only in regard of the wrath of God, and the punishment which he sees to be deservedly due unto him, and hanging over his head. This is that sorrow, which the Apostle calls b 2 Cor. 7. 10. the sorrow of the world, or worldly sorrow, which worketh death. Godly sorrow worketh repentance, but worldly sorrow worketh death: for a sinner being detected, and his wickedness found out; the Law of God having laid open his sin, and wounded his conscience, he stands as one terrified with the remembrance of his deserved punishment: now his conscience witnesseth against him, that he hath done wickedly, that he deserves punishment, and cannot escape the judgement of God. And many in this agony, being not able to deliver themselves, and their souls refusing comfort, are swallowed up with abundance of worldly sorrow, and without the great mercy of God, are plunged into the gulf of despair. But there is also an Evangelicall sorrow for sin: 2 Evangelicall. twofold. which is properly, Godly sorrow: and this is twofold. Inward, and Outward. Inward sorrow for sin, is called Contrition: Outward, is mourning, lamenting, and weeping for sin. First, of Contrition, or inward sorrow for sin. In 1 Contrition, or inward sorrow for sin. handling whereof, I will show, First, what Contrition is. Secondly, how it is wrought in us. Thirdly, the signs and marks of it. Fourthly, the motives to persuade unto it. For the first: Contrition, or inward sorrow for sin, 1 What Contrition is. is a sorrow of the heart, specially for this, that a sinner hath offended God: and being truly humbled, with a sense and feeling of his sins, is displeased with himself for his sins, and doth now not only dislike, but from his heart detest and abhor sin. This is properly called c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. sorrow according to God, or sorrow after a godly sort, and godly sorrow; and sorrow to repentance. It is called d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Cor. 7. 9, 10. compunction of heart. It is also called the e Acts 2. 37. renting of the heart. And it is called a f joel 2. 17. broken spirit, g Psal. 51. 17. a broken and a contrite heart. For the second: How Contrition is wrought in a sinner; The means whereby a sinner is brought to Contrition, 2 How Contrition is wrought in a sinner. and inward hearty sorrow for his sins are two. The one, is the gracious working of the Spirit of God: giving a sinner a lively sense and feeling of his sins; giving him grace to see and know how by his 1 By the working of the Spirit of God. sins he hath offended God, and grieved the Holy Spirit of God, soaming also his hard heart, that he may grieve, lament, and mourn for his sins after a godly manner. This is that which the Lord saith by his Prophet Zachary, h Zach. 12. 10. I will pour upon the house of David, and upon the Inhabitants of jerusalem, the spirit of grace and of supplications, and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son. A sinner looking upon Christ, whom by his sins he hath pierced and wounded, and having a true feeling of his sins, grieveth and mourneth, he is sorry after a godly manner: but how is this godly sorrow wrought in him? the Lord saith, that he will pour the spirit of grace, and of supplications, upon the sinful soul; and when the Lord hath put such grace into the soul of a sinner, to see his sins, and to perceive, how that by his sins he hath offended God, and pierced the Son of God; then he is inwardly grieved at the heart, than his heart melts into tears. This is the first means whereby a sinner is brought to Contrition. The second means, is the preaching of Christ crucified: 2 By preaching Christ crucified. as appeareth in the example of those first Converts, to whom Peter preached Christ crucified. For having testified against them, that they had crucified Christ, i Acts 2. 37, 38. They were pricked in their hearts, and said unto Peter, and the rest of the Apostles, Men and brethren, what shall we do? their consciences were so stricken with the terror of this, that they should be guilty of shedding the innocent blood of the Son of God, that they were at their wit's end, they knew not what to do; yet were they desirous to find ease to their troubled consciences, but knew not how, till they called to remembrance the words of the Apostle, how that jesus of Nazareth whom they had crucified and slain, was the Son of God, whom God raised up, who ascended to Heaven, and is exalted at the right hand of God: and hearing also, that he is jesus the Saviour, that he is the true Messiah, Christ, the Anointed of the Lord; hereupon they are pricked in their hearts, and touched in their consciences, with a feeling of their sins; yet so, as they do not despair of all mercy, but trusting in the goodness and mercy of God through Christ, and being desirous to know how they may find comfort to their troubled consciences, they said to Peter and to the rest of the Apostles, Menand brethrens, what shall we do? o teach us, what we must do to be saved. Now, they are sorrowful after a godly manner; now, they are of a contrite spirit, and an humble soul; now, they are exceeding sorrowful, that they have crucified the Lord of life; now, they have bleeding hearts, for that they have shed the blood of the innocent Lamb of God; now, they are exceedingly displeased with themselves, for that they have done so wickedly; and now, they so abhor their sins and wickedness, that they purpose never to do wickedly again. So that their compunction was not only a bare pricking of the heart, such as Cain and judas had; but as they had a feeling of their sins, so also had they a feeling of the mercy of God in Christ jesus. Moreover, to the compunction and pricking of their hearts, there was joined a readiness to obey the will of God, and to do whatsoever the Lord should command them; and therefore it is, that they say, Men and brethren, what shall we do? to the end that a sinner may be brought to Contrition; its necessary, that the Word of God, which is k Heb. 4. 12. quick and powerful, and sharper than any twoedged sword, piercing even to the dividing a sunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart; do pierce the heart, and wound the conscience, making the sinner to feel his sins, to know, that by his sins he hath offended God, who hath been so gracious a God, and so loving and merciful a Father unto him; and to acknowledge, that by his sins, he hath pierced and wounded the Son of God, who was content to be pierced and wounded, yea, and to suffer his blood to be shed for his sins. The Adamant, the hardest stone, which will neither be bruised with iron, nor melted with fire, is notwithstanding dissolved with l Gemin. lib. 2. cap. 26. Goats-bloud. What heart is there so hard and stony, so adamant-like, that will not be mollified and softened, that will not be rend and broken, yea, dissolved into tears, being washed and soaked in the blood of Christ? this, o man, this must, or nothing will soften thy hard heart. Thus Contrition is wrought in the heart. The third thing, is concerning the signs and marks 3 Signs of contrition, or inward godly sorrow. of Contrition. Contrition, or inward godly sorrow, is known by the Effects thereof, namely, such things as it worketh in us: and they are seven; mentioned by the Apostle to the Corinthians, m 2 Cor. 7. 11. For behold, this self same thing that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge? The first effect of godly sorrow, is carefulness. After 1 Carefulness. that a sinner hath done amiss, and truly repent of his sin, he is ever after more careful to avoid sin; careful lest he fall into sin any more. According to that saying of S. Ambrose, n Qui poenitet, sol●●●●us est, ne denno pecc●t. Amb. in 2 Cor. 7. He that doth truly repent, is very careful that he offend not again. The second, is clearing ourselves. When a sinner maketh 2 Clearing ourselves. an o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Apology and Defence for himself: which apologic and defence of himself, stands not in the defending of himself in his sin; nor in the excusing of his sin, nor in shifting off his sin from himself; (that's fare from him now) but in the humble acknowledgement and confession of his sin, with fervent prayer, and earnest suit unto Almighty God, for the pardon of his sin, that so he may be acquitted, and cleared from his sin. The third, is Indignation against our sins; yea, a displeasure 3 Indignation. against ourselves for our sins. The fourth, is Fear. Henceforward to fear the 4 Fear. Lord; to stand in awe of God, to set the fear of God before our eyes; and to be afraid of sinning any more, for fear of offending God. As a loving wife having offended her husband, and being now reconciled unto him again, is ever after more fearful of offending and grieving him, lest she should lose his favour again. 5 Desire. The fift, is a vehement desire to serve and please God. p Desiderat reformari se, qui se scit factum perpeccatum deformem. Amb. A sinner knowing how foul he is, and deformed, by reason of sin, desires to be reform. And therefore hath now, an earnest desire after God, a desire to do the will of God, and to walk in the ways of God. The sixth, is Zeal. To be zealous in good works; Zeal. zealous in good things; and zealous to provoke others to do good. Being converted ourselves, to strengthen our brethren; in a word, to be zealous in all things that concern the glory of God. The seventh, is Revenge. When a sinner so hateth 7 Revenge. sin, as some hate their very enemies: so to hate our sins, as to be revenged on them. Which Revenge, we take by a voluntary afflicting and punishing the body. As when any have offended in meats and drinks, to revenge themselves of their gluttony, of their surfeiting and drunkenness, by abstinence, and fasting: when any have offended through pride of apparel, to revenge themselves of their pride, by abating their pride, and betaking themselves to more plain, more decent, and comely apparel; when any have offended through filthy lusts, or have defiled their bodies by fornication, or any uncleanness, to revenge themselves of their filthiness, and uncleanness, by beating down the body, through fastings, watchings, and painstaking. An example of taking such revenge upon ourselves for our sins, is that weeping Saint; who was noted to be a q Luk. 7. 37. 38. sinner, a very notorious, sinful, lewd woman. But repenting, she cometh to Christ, and stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment. See what revenge the repenting sinner now takes upon herself; her eyes, that before were wanton, wandering, and adulterous eyes; are now so set a weeping, that they trickle down tears in such abundance, that her tears yield her water sufficient to wash her Saviour's feet. Her hair, so fair and beautiful, which formerly she set forth as a net to catch her lovers in; now she is so displeased at it, and will be so avenged on it, that she makes it a towel to wipe Christ's feet. Her lips, wherewith before she kissed her wanton lovers, now, therewith she kisseth Christ's feet. And her costly ointment which before she bestowed upon herself, to give a sweet perfume to allure her lovers, now she brings to Christ, and therewith anointeth the feet of Christ. Thus the good woman took revenge upon herself, for her former sinful life. Now, follow the motives to persuade to contrition, 4 Motives 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 jeremy, r I●re. 4. 1. 4. If thou wilt return O Israel, saith the Lord, return unto me. And it followeth, circumcise yourselves to the Lord, and take away the foreskin of your heart. More 1 God requireth it. plainly, the Prophet joel. s joel 2. 13. rend your heart, and not your garments, and turn unto the Lord your God. Secondly, All penitent sinners, that have truly repent, and turned unto the Lord, have had true contrition, 2 All penitent sinners have had it. and inward godly sorrow, more or less, but all in truth: David 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 unto him, and said, u Act. 9 4. 5. 6 9 11. Saul, Saul, why persecutest thou me? Paul trembled and was astonished; and for three day's space, humbled himself with fasting & prayer. Before this, Paul persecuted the Church, but now he sorroweth and grieveth for what he had done; now he humbleth himself before the Lord for three day's space: and to this inward humiliation, and sorrow of heart for his sins, he joineth fasting and prayer. The penitent Publican, had this contrite spirit and broken heart: for he would not so much as lift up his eyes to Heaven, but x Luk 18. 13. smote upon his breast, saying; God be merciful to me a sinner. Thirdly, Contrition, or inward goodly sorrow is necessary: 3 It's necessary. For for First, except the heart be truly, and throughly humbled for sin, yea, rent, and broken with godly sorrow, Except the hart be rend, sin still remaineth in the heart. it is evident that sin still remains in the heart. For like as a tree which is plucked up by the roots, rents and breaks the earth about it: so sin 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 choose, but make a rent and a breach in the heart; it will trouble, and afflict the heart for a season. And therefore, wheresoever this contrition of heart, this renting and breaking of the heart with godly sorrow for sin, is not felt, at least in some measure, there, sin sticks fast in the heart. Secondly, if any be so tender over themselves, that 2 Except we break our hearts, God will break us in his wrath. they will not suffer their hearts to be vexed and disquieted with the remembrance of their sins, and think it a grievous thing to rent & break their hearts with godly sorrow for their sins; they may justly fear, lest the time shall come, when the Lord shall y Psal. 2. 5 9 speak unto them in his wrath, and vex them in his sore displeasure. And lest the Lord will break them with a rod of iron, and dash them in pieces like a potter's vessel. Fourthly, to move us to Contrition, and inward 4 The benefits of contrition. godly sorrow, let us consider the benefits that may come unto us thereby. First, Contrition, or inward sorrow for sin, is a sacrifice acceptable to God: when we do in 1 It is a sacrifice to God. secret humble our souls before God, and sit sighing, and groaning, sorrowing, and grieving for our sins, when we are labouring to rent and break our earthly, carnal, fleshly hearts; to root up some great master-sinne, out of our hearts, we then offer a sacrifice wellpleasing to God: such a sacrifice as David offered, when he humbled himself for his sins. 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 grief 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 salvation, not to be repent of: but the sorrow of the world worketh Death; as saith the Apostle: and David saith, b Psal. 147. 3. the Lord healeth the broken in heart, and bindeth up their wounds. Thirdly, the renting and breaking of the heart with 3 Sorrowing for sin in this life will keep us from sorrowing in the life to come. godly sorrow in this life, is a means to keep us from sorrowing and grieving after this life. For after this life, c R●u. 21. 4. there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. In the Book of Wisdom, 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 joy and felicity, and themselves cast into outer darkness. Then they shall groan for anguish of spirit, and say within themselves: d Wis. 5. 4. 5. etc. We fools accounted his life madness, and his end to ●e without honour. How is he numbered among the children of God, and his lot is among the Saints? therefore have we erred from the way of truth, and the light of righteousness hath not shined unto us, and the Sun of righteousness r●se not upon us. We wearied ourselves in the way of wickedness, and destruction; yea, we have gone through deserts, where there lay no way: but as for the way of the Lord, we have not known it. What hath pride profited us? or what good hath riches with our vaunting brought us? all those things are passed away like a shadow, etc. They that will not sorrow, nor grieve after a godly manner for their sins in this life, they that will not rend their hearts, and turn to the Lord, while they have space for repentance granted them on earth; after death, shall lie in the place of outer darkness, sighing and sorrowing, grieving and groaning, renting and breaking their hearts when it is too late. Blessed then and happy are they, Use. who, now in this life, do sorrow after a godly manner, Against those who break their hart with worldly sorrow; but have little sorrow of heart for their sins. for their sins, that they need not sorrow nor grieve after this life. Now, whereas God requireth contrition and inward sorrow for sin; seeing all penitent sinners have had it, more or less; and seeing that it is so necessary, and profitable for every sinner, as hath been declared: the consideration hereof serves to reprove those, who, for some worldly calamity or loss, are so inwardly vexed and grieved at the heart, that they even break their heart with sorrow & grief; and yet are little or nothing moved to sorrow and grief for their sins; they break their hearts with worldly sorrow, but not with godly sorrow. And yet worldly sorrow is hurtful, and godly sorrow is necessary and profitable. Be not deceived with the vain and false opinion of those, who think that this sorrowing for sin, will make a man Melancholic all the days of his life: not so. For the Lord will e Psal. 147. 3. heal the broken in heart; and they that f Mat. 5. 4. mou●ne shall be comforted. Yea, godly sorrow brings the best joy, and soundest comfort. Of worldly joy and mirth, Solomon saith, g Pro. 14. 13. the end of that mirth is heaviness. But h 2. Cor. 7. 10. godly sorrow St Paul saith worketh repentance to salvation not to be repent of. A sinner that hath truly repent, and been sorrowful after a godly manner, shall never repent that he hath repent: nor ever be sorry, that he hath been sorry after a godly sort. For though a sinner, sorrowing and grieving for his sins, be in heaviness for a time, yet in the end, the Lord will send him comfort, and refreshing to his soul: and the end of that sorrow will be peace, and joy: peace of conscience, and joy in the holy-Ghost. CHAP. VI Of Godly sorrow which is outward, in mourning and weeping for sin. HItherto of Godly sorrow which is inward: 2 Outward sorrow for sin. Therein two things. Godly sorrow is also outward: and it stands in outward mourning, lamenting and weeping for sin. In the handling whereof I will First, show the manner how a penitent sinner may express his godly sorrow aright, by outward mourning, lamenting, and weeping. Secondly, use motives to persuade thereunto. First, of the manner how a sinner that is sorry after a 1 How a penitent sinner may rightly mourn for his sins. godly sort, aught to mourn and weep: and therein I consider four things. First, for whom we are to mourn and weep. Secondly, for what. Thirdly the time when. Fourthly, the measure, how much, and how greatly Therein four things, a sinner is bound to mourn and weep. Touching the first: we are to mourn and weep for ourselves, and others: for our own sins, and for all 1 For whom. the abominations that are done by others. David wept and mourned not only for his own sins, but also for the sins of others. So he saith, a Psal, 119, 136 Rivers of waters run down mine eyes, because they keep not thy law. In Ezekiel, the man clothed with linen, which had the writer's inkhorn by his side, is appointed to b Ezech, 9 4. go through the midst of jerusalem, and set a mark upon the foreheads of the men that sigh, & that cry for all the abominations that were done in the midst thereof. Giving us to understand, that there were some in the city, which sighed and mourned for the abominations that were done in the city. For the second: what we are to mourn and weep 2 For what. for. That which we are specially to weep for, is sin: In general, we are to mourn for all our sins great & small: known and unknown; secret and manifest: In particular, for some one sin, by which we have offended, or do still more grievously offend God. The Israelites having offended God, by ask a King, when the Lord God was their King, and being reproved for it by Samuel, they sorrowed, and lamented, and said to Samuel. c 1 Sam. 12 19 Pray for thy servants unto the Lord thy God, that we die not. For we have added unto all our sins, this ●uill, to ask us a King. So David with great feeling of his sins, and with great sorrow and mourning, confesseth his sinne● to the Lord, and craveth mercy, d Psal. 51. 1. have mercy upon me, O God, etc. Yet is most sorrowful for his heinous, bloody sin: points that out in particular, and prays against it. e ver, 14. deliver me from blood-guiltiness o God. The third thing herein, is the time when we ought chiefly to mourn for our sins. It is not usual with 3 The time when men to mourn for their sins, till the hand of God be upon them afflicting them, visiting, and scourging them for their sins. But the chiefest time of mourning for sin, is, when we have sinned; that thereby we may prevent the judgement of God, judging ourselves, that we be not judged of the Lord. For as the Apostle saith, f 1 Cor. 11. 31. M●roris tempus non tunc est, cum aliquid p●●imur adversi, sed cum malè operamur. Chrys. de provident: l. 3. If we would judge ourselves, we should not be judged ᵍ The tim● of sorrowing and mourning for sin, is not as a Father saith, when we are under the cross, and suffer adversity; but when we do evil, than it behoves us to mourn for the evil that we have done. As when a man hath committed adultery, murder, or any other grievous crime, for which 4 The measure of mourning for sin. and therein these rules are to be observed. his soul is in danger to be deprived of the kingdom of heaven; then is it a fit time for him to mourn and sorrow for his sin, that he may be reconciled to God, & win the favour of God again. When affliction is upon us for our sins, necessity constraineth us to weep and mourn because the affliction calls our sin to remembrance: 1 Sorrow for sin must be greater than for any wo●●dly want or loss. For. but it had been much better for us, to have wept and mourned for the evil of sin, before the evil of punishment fell upon us for sin. The fourth thing herein to be considered, is the measure of our outward mourning, and weeping for sin. 1 Sin is the cause of all evil. Concerning which, these rules must be observed. First, that our sorrow for sin be greater than for any worldly want or temporal loss: for. First, Sin is the cause of all evil that befalleth us in 2 A man may be saved without riches, but not without repentance. the course of our life. Secondly, a man that hath want of worldly things, or sustaineth loss in temporal things, may notwithstanding be saved, & come to life everlasting: but sinne not repent of, is able to cast soul and body into hell. Thirdly, worldly wealth may be procured, and temporal 3 The soul once lost cannot be recovered. losses may be recovered again; but the soul being once lost, cannot be recovered. The loss of the soul is irrecoverable, and therefore, fare greater cause have we to mourn and weep for our sins, then for any worldly want, or temporal loss whatsoever. Secondly, greater sins must have greater sorrow; 2 For great sins we must have great sorrow. more mourning and more weeping. David was sorry for his lesser sins, but was exceedingly sorrowful for his great transgressions. h 1 Sam. 24. 5. David's heart smote him, because he had cut off saul's skirt; but for his adultery and bloodshed, he afflicted himself sore; he i 2 Sam. 12. 16. & psal. 51. fasted and mourned, he lay upon the earth and made great lamentation. Thirdly, mourning & weeping for sin must have 3 There must be a moderation in mourning for sin. it moderation, that it exceed not. As S. Paul speaks in the behalf of that incestuous Corinthian, whom he had excommunicated, but upon his repentance, had forgiven; saying, k 2 Cor 2. 7. Sufficient to such a man is this punishment which was inflicted of many. So that contrariwise, ye ought rather to forgive him, and comfort him, lest perhaps, such a one should be swallowed up with overmuch sorrow. After this manner, a sinner expresseth his godly sorrow outwardly, by mourning, lamenting and weeping for his sins. There remain the motives which may persuade us 2 Motives to mourning and weeping for sin. to this Godly sorrow, which is outward in mourning & weeping for sin, and they are four. First, God requireth it. So saith the Prophet Esaias, l Isa, 22. 12, In that day did the Lord God of hosts call to weeping and to 1 God requireth it. mourning, and to baldness, and to girding with sackcloth. The prophet joel also saith, m joel, 2. 12. Therefore now saith the Lord, turn ye even unto me with all your heart: and with weeping and with mourning. S. james saith, n jam. 4. 9 be afflicted and mourn and weep. Let your laughter be turned to mourning, and your joy to heaviness. Secondly, penitent sinners have wept and mourned 2 Penitent sin ners have wept & mourned ●or their sin●es. for their sins. David saith o Psal, 6 6. I am weary of my groaning, all the night make I my bed to swim, I water my couch with my tears That penitent woman mentioned by S. Luke, held by divers to be Mary Magdalen, wept so abundantly for her sins, that those two little fountains, her eyes, yielded her water sufficient to p ●uk, 7. 38. wash her Saviour's fleet. when Peter remembered himself how he had sinned, in denying his master Christ, he went out, and q Luk. 22. 62. Wept ●●tterly, Yea Christ jesus, the head of the Saints, though he himself had no sins to lament and weep for; yet he oftentimes wept. Coming to jerusalem r Luk. 19, 41. he wept over it. At the raising of Lazarus s joh, 11. 35. jesus wept. At his passion he wept sore: for the Apostle saith, that t Heb, 5. 7. In the deyes of his flesh, he offered up prayers & supplications with strong crying and tears u F●entem illum frequenter anew nias, nu●quam verò ●identem. Chrys. in Math. 2. Hom. 6. we may often find him weeping as a Father saith, but (seldom or) never laughing. Yet he wept not for himself, and for his own sins, (for x 1. Pet. 2. 22. he did no sin, neither was guile found in his mouth) But for us, and for our sins; to teach us to weep and mourn for ourselves, and for our own sins. Thirdly, to consider the necessity of outward sorrowing 3 The necessity of mourning for sin. and mourning for sin. First, our sins have been the cause of crucifying Christ: as saith the Prophet Esay: y Isa. 53. 5. He was wounded for our transgressions, 1 In rega●d of our sins which were the cause of crucifying Christ. he was bruised for our iniquities. The serious consideration of this, should move us to lament & mourn; this should cause us to shed abundance of tears, to consider the grievousness of our sins, how by them we have crucified and pierced Christ, and certain it is, the remembrance hereof will so work with true penitent sinners, that they will break forth into mourning: as saith the Prophet Zacharie, z Zach. 12. 10. I will pour upon the house of David, and upon the inhabitants of jerusalem the spirit of grace and of supplications, and they shall look upon me whom they have pierced, and they shall mourn for him as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his first borne. In that day there shall be a great mourning in jerusalem, as the mourning of Hadadrimmon in the valley of Megiddon. and the land shall mourn every family apart, etc. Secondly, our eyes convey much evil to the heart, 2 Our eyes convey much evil to the heart. and therefore must weep much: as they let in sin, so they must, as much as they can, let it out. In worldly grief, the heart is eased by weeping: so by tears shed for sin, the soul is eased. Thirdly, Sin is the cause of affliction and misery; 3 Sin is the cause of misery, the cause of trouble, and calamity that befalls us in the course of our life: Wherefore, as we mourn and weep for the pain and misery, so ought we much more to mourn, to lament and weep for sin, which is the cause of our misery. Fourthly, consider that now, even in this present life, 4 Either now we must mourn & weep, or we shall hereafter. we must mourn and weep for our sins, lest we be constrained to mourn, and weep in that doleful and heavy place of mourning, where there is weeping and gnashing of teeth. And they that will not now weep and mourn for their sins, sha●l hereafter. As our Saviour saith, a Luk 6. 25. Woe to you that laugh now, for ye shall mourn and weep. And yet more to persuade us to this godly sorrow, to 4 Benefits of mourning and weeping for sin. weep and mourn for our sins: consider the Benefits that come thereby. Weeping and mourning may weaken, and hurt the body, but it strengthens, and helps the soul: it may harm the body for a time, but it doth the soul good for ever. And the Benefits thereof are these. First, outward sorrow for sin, arising from the inward 1 Mourning & weeping for sin, is a means to obtain mercy. sorrow of the heart, is a means to obtain mercy with God. It is said of Hezekiah, that b Isa. 38. 3. he wept sore. But his sore weeping was a means of obtaining mercy and favour with the Lord. For, praising the Lord, he saith, c ver. 17. Thou hast cast all my sins behind thy backs. Marry Magdalene weeps and sheeds tears in abundance, but this her mourning and weeping for her sins, is a means of obtaining mercy with the Lord; for the Lord saith unto her, d Luk. 7 38. 48. thy sins are forgiven. Secondly, * Mitig●nt●ram Dei lachrymae. Tears of grace are a means to pacify God's 2 A means to pacify God's anger. anger against us for our sins, and to turn away his wrath from us. The Lord by the Prophet joel saith, turn ye even to m● with all your heart, and with fasting, and with weeping, and with mourning. And rend your heart and not your garments; and turn unto the Lord your God: for e joel 2. 12. 13. he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil. As if he should have said, If you will be sorry for your sins after a godly sort, and if you will turn to the Lord by renting the heart, and with fasting and weeping and mourning, than the Lord will turn away ●is wrath from you, than the Lord will be gracious and merciful unto you. Thirdly, tears shed for sin, are not shed in vain; 3 Tears shed for sin, are pleasing to God, & delightful to the Angels. but they are respected of the Lord, they are well pleasing both to God. and Angels: they are acceptable and well pleasing to God; God maketh reckoning and account of them: for though they be shed, yet they are not lost. f Psal. 56. 8. Put thou my tears into thy bottle, saith David. Tears of grace, and not as water spilt on the ground, which cannot be gathered up again, but the Lord hath a vessel to receive the tears that we shed for our sins, not one of them i● lost. This heavenly dew of devotion never falls, but the Sun of righteousness draws it up. And the tear, of penitent sinners are delightful to the Angels, who rejoice at the conversion of a sinner. Insomuch that the devout Father calls the g Lachryme p●●nitentium, Angel●rum. vinum. Bern. tears of penitent sinners, the Angel's wine. Fourthly, they that mourn and weep for sin, though they have sorrow and heaviness for a time, in the end shall be comforted: their sorrow shall be turned 4 They that mourn shall be comforted. into joy. Christ is sent as saith the Prophet Esay, to h Isa. 61. 2. 3. comfort all that mourn: to give unto them beauty for ashes, the oil of joy for mourning, and the garment of praise for the spirit of heaviness. And Christ when he was come, saith, i M●● 5. ●. Blessed are they that mourn, for they shall be comforted. k 〈◊〉. ●. 6. 5. They that sow in tears shall reap in joy; saith the Psalmist. They, that now weep and shed tears for sin, shall hereafter be truly comforted. For l Re●. 21. 4. God shall wipe away a●l tears from their eyes. As after much rain, and great storms, the heavens wa●e clear, the air is more mild, and the Sun breaks forth comfortably to refresh the things that are upon the earth; so, after much weeping, mourning, and sorrowing for sin, the Sun of righteousness breaks forth, and shines comfortably upon the sinner, rejoicing the heart, and greatly refreshing the soul. After a storm, a calm. A question here ariseth, concerning outward mourning Quest. and weeping for sin. Whether weeping, and shedding Whether weeping for sin be of absolute necessity? of tears be simply necessary in godly sorrow? I answer, m Per. cas. of Cons●●. 1. bo●ke. Chap. 5. Weeping for sin is required, and is commendable in whomsoever it is, if it be in truth. Yet corporal weeping is not always of absolute necessity: so that Answ. First, the heart be truly grieved and displeased for sin. Secondly, if a sinner have an earnest desire to shed tears, and cannot: being hindered, either in regard of the greatness of the sorrow of heart, oppressing the heart, that it cannot ease itself by weeping: or else from the constitution of the body, being unapt to yield tears: for in this case, God accepteth the inward sorrow of the soul, and the good affections of the hart, for the tears of the eyes. n Secundum quantitatem interioris affectionis, & secundum abundantiam lachrymabilis h●moris, est, vel non est in homine s●e●us c●rporalis. ●●min. l. 1. c. 43. It is saith one, according to the quantity of the inward affection, and the measure of moist and waterish humours of the eyes, that any one either weepeth, or is hindered from weeping. Use. Now, considering that God requireth not only an Against those who mou●ne and weep greatly for outward crosses, but very little for their sins inward godly sorrow and grief of heart, but likewise an outward mourning lamentation and weeping for sin, yea, and great mourning and sorrowing for our great sins; and forasmuch as the Saints and children of God have practised the same, moreover, considering that it is so necessary, and profitable for us, to weep & mourn for our sins; this reproves the world for the great neglect of this duty. O how ordinary, and usual a thing is it with people, to mourn and weep for worldly crosses, and troubles that befall them, for loss of goods, and cattles, & for the departure of their friends, neighbours and acquaintance! it is a marvelous thing to behold how excessively many mourn and weep for the loss of their dearest friends, as husband, wife, children, their only son. But few are there, that weep and mourn seriously for their sins. o Pro. 14. 9 Fools saith Solamon, make a mock at sin. Foolish, wicked people have no moderation in worldly sorrow; but sport themselves with their sins: and if they shed any tear in regard of sin, it is with laughing at sin, and not weeping for sin. Doth the Father go heavily for the death of his first borne? And doth the sorrowful mother mourn, and weep, and wring her hands, for the departure of her only son? O how much more cause have we to mourn, and weep for our sins, which have been the death of the Son of God? p Mat. 2. 18. Rachel wept for her children, and would not be comforted, because they were not. Rachel wept for her sons, we ought to weep for our sins: she, because they were not: we, because they are yet remaining, and are not done away. Woeful then and lamentable is their condition, whose heart is soft, and whose eyes are moist and watery, to shed tears for worldly wants, for temporal losses, for bodily pain and grief; but have hard hearts, and dry eyes, not able to strain forth a sorrowful sigh, nor wring out a brinish tear for their sins. CHAP. VII. Of confession of sin. COnfession of sin, is the third step of grace, 3 Confession of Sinne. whereby the penitent sinner returneth from sin unto God. For after that a sinner hath sorrowed after a godly sort for his sins, he returneth unto God by confessing his sins; as the prodigal son returned to his Father, confessing, and saying, a Luk. 15. 18. Father, I have sinned. twofold. And confession of sin is twofold. Public. Public, and Private. Public confession of sin, is that which is made in 1 twofold. the Congregation: and is twofold. Either, of the whole congregation; when the Minister, 1 Of the whole Congregation. the mouth of the people, maketh an humble confession of sin, and the people join with him, confessing, and craving pardon for their sins: Or, when any one, that hath offended God and the 2 Of any one that hath offended the Congregation congregation: doth publicly make and acknowledgement of his sin before the Congregation, and so is received into the fellowship of the Church again. Private confession of sin is also twofold. 2 Private. twofold. To Man, and To God. To Man: and that in two respects: 1 To Man. In two respects First, when any one, having offended his brother, and wronged his neighbour, doth make an acknowledgement of his fault, and is willing to give satisfaction to the 1 For satisfaction. party wronged; and that for peace sake, and reconciliation one with another: gathered from that saying of our Saviour Christ, b Mat. 5. 23. 24 If thou bring thy gift to the altar, and there remember'st that thy brother hath aught against thee, leave there thy gift before the altar, and go thy way, first be reconciled to thy brother, and then come and offer thy gift. Secondly, when any one is troubled in conscience, for some sin that lieth heavy upon his soul, and clogs 2 For Consolation. his conscience, he may make known his grief to another in private; and that either to the Pastor of his soul, or to some other discreet, faithful, and trusty friend, that is able to counsel and comfort him in his distress. According to S. james his direction, c Jam. 5. 16. Confess your faults one to another, and pray one for another. Such is our confession to man. Secondly, Confession of sin is made in private unto 2 To God. God. When as the poor penitent sinner gets himself into some secret place, and there falling down before the Lord; by humble confession layeth open his And therein sins before God, in hope to find mercy with the Lord. Now, the confession of sin, which I here entreat of, is not confession unto man, but unto God. In handling whereof, I will show, Four things. First, what Confession of sin unto God, is. Secondly, the sorts and kinds of it. Thirdly, the manner of performing it, that our confession may please God. Fourthly, I will use motives to persuade thereunto. For the first: Confession of sin, is an humble acknowledgement 1 What confession of sin to God, is. Pola. Synt. c. 2. l. 6. c. 37. of our sins before God, arising from an inward godly sorrow of heart for sin, whereby the sinner doth witness against himself, that he hath offended God, and deserves punishment, having a purpose of heart never to offend God any more. For the second: Confession is of two sorts. 2 The sorts and kinds of it, twofold. General, and Particular. General, when a Sinner doth only in a general manner confess that he is a sinner, that he hath offended 1 General. God, that he hath broken God's commandments, and done wickedly, etc. Particular confession of sin, is an acknowledgement 2 Particular. of our particular sins: when having made diligent search by the law of God to find out our sins, we do then confess those sins which our own conscience witnesseth against us, that we are guilty of, as David when he had committed adultery with Bathsheba, confessed his sin in particular, saying, d Psal. 51. 4. Against thee, thee only have I sinned, and done this evil in thy sight. The jews confessed their sins both in general, and particular: In general, e Isa. 59 12. Our transgressions, say they, are multiplied before thee, and our sins testify against us, for our transgressions are with us, and as for our iniquities we know them. And in particular, they confess, and say, f Vers. 13. in transgressing, and lying against the Lord, and departing away from our God: speaking oppression and revolt, conceiving and uttering from the heart words of falsehood. The third thing in Confession is the manner how a 3 The manner of making Confession aright. sinner is to make confession of his sins, that his confession may be acceptable to God. David saith, g Psal. 32. I said I will confess my transgressions unto the Lord. The vulgar Latin translation readeth it thus: g Psal. 32. I said I will confess against myself mine unrightousnesse unto the Lord. From whence six things are observed to be necessary in the confession of sin. First, that our Confession of sin be done with premeditation: 5 h Dixi, confitebor, adversum me, iniustitiam meam Domino. Six things are necessary in the Confession of Sinne. that we do not rashly and rudely thrust ourselves into the presence of the Lord, but first search our hearts, try our ways, find out our sins, take notice of them, view them, consider them, and have them before our eyes, when we come to make confession of them. This is noted in the beginning of the sentence. i Dixi. I said; before I confessed my sins, I first thought with 1 That it be with premeditation. myself, I considered in my mind the sins which I was to confess, I said within myself, I will confess my sins. Secondly, Confession of sin must be in truth, without 2 That it be in 〈◊〉. guile, not hiding sin, but plainly and truly confessing our sins: wherefore he saith, k Confit●bor. I will confess: I will make known my sin, I will hide nothing, I will search every corner of my heart, I will lay open all and every sin. I will confess my sin. Thirdly, our Confession must be accusing, not excusing, 3 That it be accusing, not excusing. noted in the next words l Aduersum me. against myself. Our confession must be against ourselves. Howsoever it be dangerous for any one to accuse himself before men, yet every sinner must accuse himself before God; judge himself to have broken the commandments of God, and condemn himself to be worthy of death. For this cause, a sinner must come before the Lord in all humility and lowliness of mind, with shame and confusion of face, being ashamed to lift up his eyes to heaven for the multitude of his sins and transgressions, saying with Ezra, m Ezra 96. O my God, I am ashamed, and blush to lift up my face to thee my God; for our iniquities are increased over our heads, and our trespass is grown up unto the heavens. And must be like the penitent Publican, who coming before the Lord to confess his sins, n Luk 18. 13. Stood a fare off, and would not lift up so much as his eyes to heaven, but smote upon his breast, saying, God be merciful to me a sinner. Fourthly, Confession must be made of sin and iniquity: 4 Confession must be of Sin, and iniquity. noted in the word o Iniustitiam. unrighteousness, or transgresgressions. We must not with the Pharisee, boast our good deeeds, and praise our well-doing; but with the Publican, confess our sins, and ourselves sinners, and earnestly pray for the pardon of our sins. Fiftly, Confession must be made of our own sins: 5 That we confess our own sins. wherefore he saith, I will confess against myself p Meam. mine unrighteousness, or my transgressions. Sixthly, Confession of our sins must be made unto the Lord our God; wherefore he saith, I will confess my 6 That our confession be made vnt● God. transgressions q Domino. unto the Lord. Confession must be made unto God; to the honour of God, that God may have the glory, and we the comfort. Of this, David speaks thus in another place, r Psal. 51 4. Against thee, thee only have I sinned. So also when he had numbered the people, his heart smote him, and David said unto the Lord, s 2 Sam. 24. 10. I have sinned greatly in that I have done. Daniel said, t Dan. 9 4. 4. I prayed unto the Lord my God, and made my confession, and said, O Lord, we have sinned, and committed iniquity, and have done wickedly, etc. Chrysostome taught the same doctrine, u De● s●luendis pe●catum: Chrys. de pae●it Hom. 9 Tell thy sin only unto God. Again he saith, * S●lu●te Deus confi●ent●m vid●a●. Chrys. de pae●it. & confus. Let God only see the confessing of thy sins. After this manner we are to make Confession of our sins. In the fourth place, I come to the motives which may persuade us to confess our sins unto God. Which I take 4 Motives to confess our sins unto God. First, from the necessity; Secondly, from the benefit thereof. For the first: Confession of Sin unto God, is necessary; 1 〈◊〉 necessary. For for First, God is chief and principally offended by our sins: wherefore it is, that David having committed 1 God is principally offended by our sins adultery, and thereby having not only offended God, but wronged man, coming to make confession, saith, y Psal. 51. 4. Against thee, thee only have I sinned. Now, because sin is chief and principally committed against God, therefore it's necessary that we make our confession chief and principally unto God. Secondly, without confession of sin we can look 2 Without Confession we can have no remission. for no remission of sin. Solomon saith, z Pro. 28. 13. He that covereth his sins shall not prosper, but who so confesseth and forsaketh them shall have mercy. Giving us to understand, that he only obtaineth mercy of the Lord that confesseth his sins; but if any one will not confess, but hide, and cover his sins, he shall not prosper; it shall not be well with him, the Lord will show him no favour nor mercy. Wherefore David saith of himself, a Psal. 32. 3. 4. 5. When I kept silence my bones waxed old, etc. But I said, I will confess my transgressions unto the Lord, and thou forgavest the iniquity of my sin. David, after he had sinned, for a time kept silence, held his tongue, and opened not his mouth to confess his sin, but that was pain and grief unto him, befound no comfort in it; but when he acknowledged his sins, and confessed his transgressions, than the Lord shown mercy on him, and forgave him: and David did not obtain mercy and forgiveness at the hands of God, till that he confessed his sin to the Lord. b Nos alit●r salui esse non possumus, nisi confiteamur paenitentes, quod iniquè gessimus negligentes. Aug. We cannot otherwise be saved (saith one) but by humble acknowledgement of our sins, which through our negligence we have so wickedly committed. Before the sick man can find ease and remedy for the recovering of his health, he must make his grief known unto the Physician: and the Cripple is not ashamed to lay open his sores to the passenger, to move him to have pity on him; so likewise, it's necessary for a sinner by confession of his sins, to make known the inward diseases, the infirmities and sores of his soul, to the chief and best Physician of our souls, Christ jesus; and be as earnest with the Lord to beg mercy, and crave pardon and forgiveness of his sins, as the poor beggar by the highway side, is importunate to beg a penny of the Passenger. Thirdly, Confession of our sins to God is necessary; 3 If we do not confess our sins, yet we cannot hide them from God, for God both seethe & knoweth them. for if we do not confess them unto God, yet God knows them, and sees them; yea, c Quando i●●m● celat, D●us ●●dat. when sinners do foolishly hide and cover their sins, than the Lord lays them open to the view of the world. The Lord said unto David, d 2 Sam. 12. 12. Thou didst it secretly, but I will do this thing before all Israel, and before the Sun. When thou didst commit thy sin of adultery, thou didst it secretly, thou thoughts that no eye had seen thee, but I beheld thy wickedness which thou didst in secret, and I will punish thee openly; because thou hast sinned, and not confessed thy sin, I will bring thy sin to light, and thyself to shame. Secondly, as Confession of sin is necessary, so is it 2 It's good and profitable. For also good and profitable for a sinner: for First, by Confession of sin, a sinner obtaineth remission and forgiveness of sin: so saith Solomon, By confession we obtain remission. e Pro. 28. 13. Who so confesseth and forsaketh his sins, shall have mercy. S. john saith, f 1 john 1. 9 If we confess our sins he is faithful and just to forgive us our sins. And David witnesseth of himself, g Psal. 32. 5. I said, I will confess my transgression unto the Lord, and thou forgavest the iniquity of my sin. h V●i Confessio, ibi remissio, Qua●d●●●mo det●gi●, D●us ●egi●, quando homo agnoscit, Deus ign●scit. Where there is true, hearty, and humble confession of sin, there is remission and forgiveness. When a sinner uncovereth and layeth open his sins, God covereth and hideth his sins: When a sinner acknowledgeth and confesseth his sins, God doth pardon and forgive him his sins. Upon David's confession, i 2 Sam. 12. 13. I have sinned against the Lord; Nathan the Prophet saith unto David in the word of the Lord, The Lord hath put away thy sin, thou shalt not die. Secondly, Confession of sin is a means to pacify 2 Confession of sin is a means to turn away Gods turn away God's wrath & heavy displeasure. the anger, and to assuage the wrath of Almighty God. Yea, to avert and turn away the judgements of God, which ar● threatened against, and hang over the head of sinners When jonah the Prophet cried against Nineveh, k Io. 3. 4. 8. 9 10. Yet ●ortie days and Nineveh shall be over thrown. The Ninivites humbled themselves before the Lord with fasting and mourning, confessing their sins, and crying mightily unto God, and when God saw their works, that they turned from their evil way, than God repent of the evil that be had said, that he would do unto them, and he did it not. Hereupon is that saying of Chrysostome, l Niniuitae confitentur, & viwnt: Sodomitae obdurantur & pereunt, Chry. in Psal. 106. The Ninivites confess their sins, and live: the Sodomites are hardened in their sins, and perish. Thirdly, Confession of sin is profitable to a sinner; for thereby his conscience is pacified, and his soul eased. Like as a man being discontent in his mind, and sore troubled in his thoughts, can take no quiet rest; 3 By Confession the soul is cased, and the conscience pacified. his stomach faileth him, and his sleep departeth from him; till meeting with a faithful trusty friend, he maketh his mind known unto him, layeth open the grief of his heart, and by mutual conference together, findeth comfort and ease: so a sinner that is greatly distressed in soul, and afflicted in conscience with the remembrance of his sins; by humbling his soul in secret before the Lord, confessing his sins, laying open his iniquities, and not hiding his sins, doth find great case; for upon ●he sinner's humble confession, the Lord, who, is the best friend that a poor sinner hath, doth marucilousl● com●ort, and refresh the soul of the sinner. So that the heart of the poor sinner is now comforted, his soul is cased, and his conscience pacified. Such benefit cometh by confessing our sins unto God. And s●●ing that Confession of our sins unto God, Use. is so necessary, and profitable; the consideration hereof, serves justly to reprove, First, those who will not acknowledge and confess 1 Against those who will not confess, but hide and cover their sins. their sins unto God, but hide and cover them; as Adam when he had eaten of the forbidden fruit, m Gen. 3. 8. bid himself among the trees of the garden, thinking to hide himself and his transgression from the Lord: wherefore. job saith, n job 31. 33. If I covered my transgressions as Adam, by hiding min● iniquity in my bosom. job counts it a heinous thing to cover his transgressions, and to hide his iniquity. And indeed, for any one to cover his transgressions, and to hide his iniquity, is both foolish, and dangerous. Foolish; for no man can so hide his sin, but God knoweth and seethe it. A notable example hereof we have in David; It is wonderful to consider, what devices, what 1 Foolish. shifts, and inventions o 2. Sam. 11. David used to cover and hide his sin of adultery with Bathsheba Whn David committed that sin of adultery with Bathsheba, her husband Vriah was in the wars; wherefore, when David understood that Bathsheba was with child by him, he immediately sent for her husband purposing that he should go home to his house, and to his wife, and so the King appointed him, but yet Vriah went not. This not succeeding then David had another devise; he sent for Vriah again, and made him drunk: thinking that ●ow Vriah would forget himself, and so go down to his house, and lie with his wife; yet Vriah went not. This not prevailing, then did David device a means for the taking away of Vriah's life. So that Vriah, the husband of Bathsheba, never came unto her, nor ever had knowledge of her after that David had defiled her; and so david's sin was found out, notwithstanding all the devices and cunning shifts which he used to hide and cover his sin. Chrysostome reasons thus with the sinner, that is loath to confess his sins, p Quae●●m utilitas tua etiamsi n●n confitearis? num potes latere Deum? etiamsi non dica● illa, ipse novit: si autem tu dicis, ille obli●is●●●ur. Chry. de poenit. & confess? What profit hast thou if thou dost not confess thy sins? Canst thou hide thy sins from God? Although thou confessest them not, yet God knoweth them: and if thou dost confess them, God (forgiveth and) forgetteth them. But if thou wilt not now confess them, be assured that thou shalt have them laid open where there shall be greater shame and greater punishment prepared for thee. Unless we now lay open our sins before the Lord, the Lord will lay them open in the day of judgement before all the world. Wherefore, it's a very vain, and foolish thing, for any one to hide and cover his sins. And it's also dangerous. For Solamon saith, q Pro. 28. 13. he that covereth 2 Dangerous. his sins shall not prosper. He that covereth and hideth his sins, God will not show him any favour, nor mercy, God will not bless him nor prosper him. Secondly, here are also reproved such as do not 2 Against those that excuse their sins. plainly, and truly confess, but excuse their sins: some excuse their sins, by lessening them: I have sinned indeed, I confess; but my sin is not very great, it is but a small one, God grant I do no worse, &c, others excuse their sins, by comparing themselves with others: I confess I have sinned, but I am not alone; there are others as great sinners as I. Some blame the stars: I have sinned, and done amiss, but it was my ill fortune, it was my destiny, I was borne under an ill planet: some blame ill company: but for such company I had not done so. And some lay the fault on God: It was the will of God I should do so. Thus, many that have done evil, being either ashamed of themselves, or afraid of punishment; labour to excuse their sins, and to shift off their sins from themselves to others, and are loath to accuse themselves. Excellently doth Augustine reason of this point r Aug. in Psal. 31. Many there are saith he, who say when they have sinned, It was the will of God it should be so: but they that say not so, say thus, destiny made me do it, the stars caused me to do it; so that herein they do but fetch a compass to lay their sins upon God. For what are the stars? those that we see in the firmament. Who made the stars? God. Who appointed them in their order? God. This is as much as if thou shouldst (blasphemously) say, God hath made me to sin. Thirdly, they are here reproved, who, impudently, with boldness of face, stand in defence of their sins: 3 Against those that defend their sins. and in so doing, they are so fare from confessing their sins, that they increase the number of their sins. For s Culpa cum defenditur, geminatur. sin when it is defended is a double sin. Many will not stick to say, that swearing is lawful, if they swear truly, though it be in their ordinary communication; wherein t Math. 5. 37. yea and nay should be sufficient. Many think it's no offence to do to others, as others have done to them; and to requite them with the like measure; though the Scripture say, u R●m. 12. 17. recompense to no man evil for evil. Many defend pride of apparel, and following of strange fashions, to be but decency and handsomeness; many hold fornication to be but a trick of youth; a sin whereunto men are naturally inclined, and therefore excusable. Many great and mighty men, think their oppressing of the poor people, laying heavy burdens upon their shoulders, more than they are able to bear, and racking them with extreme Rents and Fines; to be no sin, because (say they) Its lawful for me to do as I will with mine own. Lastly, Worldliness, and the setting of the mind too much upon earthly things, is defended by the worldling, to be careful providence. Thus the Devil teacheth men to hide, and cover their sins, to excuse, yea, to defend their sins; and so keepeth them from confessing and acknowledging their sins. But if the Lord ever open the eyes of sinners, to let them see their sins, than they will not cover their sins any longer, neither excuse, nor defend their sins; but with all humble submission, will fall down before the Lord, confessing their sins, that they may find mercy with the Lord. For he that conereth his sins shall not prosper, but who so confesseth and forsaketh them shall have mercy. CHAP. VIII. Of forsaking Sinne. THe fourth step of grace, whereby a sinner turneth from sin, riseth up higher, and cometh 4 Forsaking of sin. Therein two things. nearer unto God; is the forsaking of sin. In handling whereof, I will First, show wherein the forsaking of sin chief consisteth. 1 What things are required to the forsaking of sin. Three. Secondly, use motives to persuade thereunto. For the first: To the forsaking of sin, there are three things necessarily required. First, that a sinner do forsake all and every sin: that he leave no sin unrepented of. Ezechiel saith, a Eze. 18. 30. 31 Repent 1 That we forsake all and every sin. and turn yourselves from all your transgressions. Again he saith, cast away from you all your transgressions. Teaching us that all sins must be repent of, and all transgressions must be cast away. The Prophet jeremy saith, b jere. 7. 5. If you throughly amend your ways and your doings: in that he saith throughly, it argueth a repentance of all our sins. The Lord will not be pleased, if we do only amend some things that are amiss in us, and leave many things still amiss and unamended; but when we go about the work of repentance, and forsaking of sin, we should do it throughly. After many and sundry plagues sent upon Pharaoh King of Egypt, and his people; ●● the last, Pharaoh was content thus fare to yield to Moses, to let Israel go, and serve the Lord, so that their stocke● and herds might be stayed; but Moses answereth Pharaoh thus: c Ex●d. 10 25. 26. Thou must give us also sacrifice and offerings, that we may sacrifice unto the Lord our God, our cattles also shall go with us, there shall not an hoof be left behind. The crafty policy of the King of Egypt, was, that the Israelites leaving their herds and flocks behind them, might have occa●ion to return to Egypt again: but Moses, to take away all occasion of returning any more to Egypt, tells Pharaoh, that they will not leave so much as an hoof behind them. Such aught our resolution to be in our repentance and turning to God; so truly, and throughly to forsake sin, as not to leave any sin in the heart, not so much as an hoof, not so much as any earthly affection, any worldly desire, or carnal lust, to bear sway in the heart; lest these be occasions to draw us to the world, to serve sin and Satan again. And although it be true, I confess; that we cannot so wholly cast out sin, and so throughly cleanse the heart of every evil affection, and unlawful lust, that no sin should be, and remain in us, (for d Pro. 20. 9 Who can say, I have made my heart clean?) yet we ought so to repent, so to turn unto God, and so to forsake our sins, that none of our sins should ever return again, to have rule & dominion in us, that we should obey sin in the lusts thereof: but we must forsake all and every sin. Secondly, we must forsake sin, with all the occasions thereof, and with all the provocations, enticements, and 2 That we forsake the occasions of evil, with the provocations thereunto. allurements thereunto. Thus S. Paul exhorteth: e 1. Thes. 5. 22. abstain from all appearance of evil. For this cause, we ought to be careful to shun evil company, as a great occasion of evil. For f 1. Cor. 5. 6. a little leaven, as saith the Apostle, leaveneth the whole lump. And he that toucheth pitch shall be defiled. So ought we to shake off idleness, the root of all evil: yea, to avoid places of superstition, profaneness, and disorder; and whatsoever else may be an occasion to draw us unto sin. Hence it is, that g Gen. 12. 1. Abraham must go out of Chaldea; h Gen. 19 12. Let out of Sodom; and the jews depart out of Babylon. i Isa. 48. 20. Go ye forth of Babylon, flee ye from the Chaldeans. Babylon is confusion: and k Exi a babylon fugiens a Caldae●● hoc est, ●●si intrasti in confusionem vitiorum exi, etc. Amb. in Psal. 1. Go ye forth of Babylon, is, as a Father expounds it, this, Though thou hast entered into the confusion of vices, yet come fo●th: thou oughtest not to have entered into sin, but through the law of the flesh compelling thee, and leading thee captive under the law of sin, thou art brought into the servitude and slavery of sin. Come forth of this Babylon, deliver thyself from the bondage of sin. Because Babylon is a place of Idolatry, and Caldea of vain superstitions, Go ye forth of Babylon, flee ye from the Chaldeans: depart from evil, and flee the occasions of evil. Thirdly, we must forsake sin; with the adheren●●: 3 That we forsake sin with the adherents. even those things which sin hath drawn unto it, and which cleave unto it: as if any one through a covetous mind, and greedy desire of enriching himself, hath used oppression, extortion, deceit, robbery, bribery, usury, or any manner of unjust, and unrighteous dealing, and by such unlawful means, be grown rich; In converting, and turning unto God, its necessary that such a sinner do not only forsake his sin, and cease to be injurious any more; but likewise, that he forsake, and departed from those things which he hath unjustly, and wrongfully gotten; by giving satisfaction, and making restitution for wrong done to others. And that this aught to be done, the Scripture is plain. In the great fast in Niniveh, the King's proclamation was, that every one should l Jon. 3. 8. Fast and put on sackcloth, and cry mightily unto God, and that every one should turre from his evil way, and from the violence that was in their hands. Now, the violence that was in their hands, compared with that in the prophet m Nah. 3. 1. Nahum, was robing and spoiling of the poor; making a prey of the poor, and not suffering the prey which they had unjustly gotten to departed out of their hands. Samuel, in a general assembly of the people of Israel, speaks thus unto them; n 1 Sam, 12. 3. Behold, here I am, witness against me before the Lord, and before his anointed; whose ox have I taken? or whose ass have I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I received any bribe to blind mine eyes therewith? and I will restore it you. Hereby offering to make restitution, if any man could prove that he had taken any thing from him wrongfully. So Zacheus stands forth, and makes a proclamation; o Luk, 19 2. If I have taken any thing from any man by false occusation; I restore him four fold. As if he had said; if any man can come forth, and accuse me justly, that I have done him wrong, I will give him satisfaction; or if any man can justly charge me, that I have taken any thing from him wrongfully, I will restore it unto him with advantage. The jews in the time of Nehemiah, were found greatly to oppress their poor brethren; for the poor people in their great necessity, had mortgaged their lands, their vineyards & houses to the richer sort, for money to buy them corn: at the last, their lands being mortgaged, and the money received thereupon, spent; they fell into great distress, and complained of their misery. p Nehem. 5. 1. 2. etc. Nehemiah hearing of it, calls an assembly of the people, and rebuketh the nobles and the rules, for dealing so hardly with the poor; and exhorteth them to have pity on their poor brethren; and to restore to their brethren their lands, their vineyards, their oliveyards, and their houses, etc. and so they did; for they said, q ver. 12. We will restore them, and will require nothing of them; so will we do as thou sayest. And this of the things necessarily required in the forsaking of sin. 2 Motivesto to persuade to the forsaking of sin. For the second: the motives which may persuade a sinner to forsake his sins, are three. First, the Scripture exhorteth us very much to this duty: the Prophet David exhorteth to r Psal. 34. 14. departed from evil. 1 The Scripture. the Prophet Esay, to cease from evil. s Jsa. 1. 16. Wash you make you clean, put away the evil of your doings from before mine eyes, cease to do evil. And to forsake the evil way. t Isa. 55. 7. Let the wicked forsake his way, Zophar's counsailero ●o●, is to put iniquity from him. u job. 11. 14. if iniquity be in thy hands, put it f●●r away: and let not wickedness dwell in thy tabernatles. Ezekiel exhorteth, to cast away our sins and transgressions. x Ezeck. 18. 31. Cast away from you all your transgressions whereby you have transgressed. Our Saviour Christ saith to the man whom he had healed y Io●, 5. 14. sin no more: Giving us to understand, that a sinner ought to forsake his sins, to cease from evil, and to do wickedly no more. Thus the Scripture exhorteh to the forsaking of sin. 2 The necessity of forsaking sin. Secondly, the forsaking of sin is very necessary: for First, It puts a difference between the true, and sound repentance of penitent sinners, and the counterfeit, & 1 It puts a difference between true, and false repentance. feigned repentance of hypocrites. Pharaoh seemed to repent; for he said, z Lxod, 9 27. I have sinned this time; the Lord is righteous, and I and my people are wicked. But yet his repentance was not sound, nor true; for after this, a ver. 34. He sinned yet more and hardened his heart. He did not forsake his sin. So Ahab made a good outward show of repentance, when he bumbled himself with b 1. kin. 21, 27, 29. Fasting and lying in sackcloth. Yet his heart was not right in the sight of the Lord, for he did c ver. 25. Sell himself to work wickedness. And after that he had thus humbled himself, he d 1 Kin. 22. 8. hated the Prophet of the Lord Micaiah; and e ver. 27. put him in prisou. But such is not the repentance of the children of God; for they do not only humble themselves, and confess their sins, but they forsake their sins, they cease to do evil, and sin no more. We read not that Noah was drunken more than once: David, after that he was reproved by Nathan the Prophet for his adultery with Bathsheba, committed adultery no more. Peter, after that he had wept bitterly for denying his master denied him no more. and Paul, when he repent of persecuting the Church, ceased from his sin, and persecuted no more. Thus, by the forsaking of sin it may be discerned who are truly turned unto God, and who are not. Secondly, except we forsake our sins, and cease to 2 Except we forsake our sins, nothing that we do can please God. do evil, nothing that we do can be acceptable, and well pleasing unto God. I instance in prayer: a duty of piety, a thing commanded by the Lord himself; yet, to the jews he saith, f Isa. 1. 15. 16. When ye spread forth your hands, I will hide mine eyes from you, yea, when ye make many prayers, I will not hear: your hands are full of blood. Wash ye, make you clean, etc. Showing thereby, that as long as they remained in their sins without repentance and amendment of life, and would not cease from their evil ways, nor forsake their sins, their prayers were poured out in vain. The Scribes and Pharisees, those hypocrites, did in outward show perform many good duties; for they gave g Mat. 6. 1 etc. alms, they fasted and prayed: which were all good in themselves, duties required of God: but inasmuch as they did them for hypocrisy and for vainglory, seeking the praise of men, they had no reward from God. Wherefore one saith, h Seducunt scipsos, qui Eleemosynas daunt, & a peecatis non cessant Aug. Euch. cap 74. They deceive themselves who give alms, and yet cease not from their sins. Such is the necissity of forsaking sin. Thirdly, the forsaking of sin is good and profitable for a sinner, both in regard of his temporal and spiritual state. 3 The benefit of forsaking sin. twofold. First, in regard of a man's temporal state; the forsaking of sin and iniquity brings outward prosperity and happiness. Of this Zophar speaks thus to job, i job 11. 14. 15. etc. if iniquity 1 To a man's temporal estate. Prosperity. be in thy hands, put it fare away, and let not wickedness dwell in thy Tabernacles. Here's putting away iniquity, and forsaking of sin: Now hear what benefit comes thereby. Thou shalt lift up thy face without spot, etc. Thou shalt not fear, thou shalt forget thy misery: Again, he saith, Thou shalt take thy rest in safety, thou shalt lie down and none shall make thee afraid, yea, many shall make suit unto thee. Such outward blessings and benefits come by the forsaking of sin. Secondly, concerning a man's spiritual state; the 2 To his spiritual state. soul of him that forsaketh his sins shall be blessed. For First, he shall obtain mercy: of this Solomon saith, 1 Mercy. k Pro. 28. 13. He that covereth his sins shall not prosper, but he that confesseth and forsaketh them shall have mercy. Secondly, his sins shall be remembered no more. So 2 No more remembrance of sin. hath the Lord promised by Ezekiell, l 1 〈◊〉. 18. 21. 22 If the wicked will turn from all his sins that he hath committed, and keep all my statues, and do that which is lawful and right, he shall surely live, he shall not die, all his transgressions that he hath committed shall not be mentioned unto him. This doctrine of the forsaking of sin, serves to reprove. Use. First, those sinners which continue in sin, and go 1 Against those that continue in sin. on in an course of life: for many will not be reform, but hate instruction, and despise counsel, they will not be brought to repentance, neither will they forsake their sins. But a sinner that continueth Continuance in sin is dangerous: for still in his sins, and goeth on in an course of life, knoweth not into what a dangerous state he bringeth his soul; for First, by continuing in sin, he clogs his conscience, 1 It overburdeneth the soul with sin. and presseth his soul with an intolerable burden of sin: the wiseman saith, m Ecclus. 7. 8. The soul groweth worse thereby. Bind not one sin upon another, for in one thou shalt not be unpunished. A wise man will not over-load his beast, lest his beast fall down under his burden: What a foolish man is he then, that will over-load his soul with the most weighty burden of sin? Secondly, by continuing in sin, the soul grows worse: for by a continual committing of sin, there is a continual decaying of grace, and the harder will it be to repair again the spiritual state of the soul. Like as when a man's house begins to decay, if it be not repaired in time, the longer that it continueth so, the more chargeable will it be in repairing it; and if a man have any infirmity and disease in his body, or any wound or sore, if he suffer it to continue, and seek not help and remedy in time, the longer he lets it continue, the harder will it be for him to heal and cure the same. Such is the state of the soul; the longer that a sinner continueth in sin and wickedness, the greater are the breaches which sin maketh in the soul, and the harder will it be to repair them: and the longer that a sinner suffereth the sores of his soul to fester and corrupt, the more hardly shall he be cured. Thirdly, consider how God threatneth those which 3 They that continue still in sin shall be severely punished. continue in sin, and how the Lord will punish them except they forsake their sins: It is said in the Psalms, n Psal. 68 21. God shall wound the head of his enemies, and the hairy scalp of such a one as goeth on still in his trespasses. And S. Paul saith, o Rom. 2. 9 The Lord will render tribulation and anguish upon every soul of man that doth evil. That is, that still doth evil, that goeth on in his wickedness, and continueth in evil. Who art thou then that darest go on in thy sinful course of life, and fearest not to continue in thy sins? O take pity on thy poor soul, lay not to many sins upon it. overload not thy soul with sin. Thy soul is not able to bear one sin; how is it able to undergo a multitude? thou canst not answer God for one iniquity once committed: how canst thou stand before the face of the Lord, to answer for thy often transgressions? David counts him a blessed man that p Psal. ●. 1. Standeth not in the way of sinners. That is, (as it is anciently expounded) that q non m●neas in peccato quad● flatt●ne ●●●turna. Amb. in Psal. 1. abideth and remaineth not in sin, by a continual standing in sin. It is evil to commit sin, but fare worse to continue in sin. Wherefore it is also said, r Non qui peccaverit, sed qui in peccatu perseuerau●rit, abhomi●●●●is est Deo. 〈…〉. Not he that sinneth but he that continueth in sin, is abominable to the Lord. O then beware of standing in sin. Continue no longer in sin, but forsake thy sins (O man) whosoever thou art; lest thy continuing in sin bring tribulation and anguish, vexation and destruction to the soul. Secondly, whereas in the forsaking of sin, there is required a forsaking of all and every sin: this reproves Against those who lean some sins but will not forsake all. those, who, (it may be) are moved to leave some sins, but will not be persuaded to forsake all their sins. Many are content with Herod, to do s Ma c. 6. 20. many things after john's preaching, to amend some faults, and to redress divers things that are amiss; but yet are loath to part with all their sins, there is some one or other beloved sin, which is their darling sin; they love it as their life, and are as loath to part with it, as with their life. The covetous man findeth such sweetness in the gain that cometh in by his opression, and deceit, by his usury, and bribery, that he is loath to let slip such opportunity of doing himself good: he could be content to forsake many other sins, as pride, and drunkenness, prodigal wasting, and mispending his goods, and divers other vices, so he might be let alone to enjoy his profitable sin of Getting. The drunkard is content to forsake some sins, he hateth covetousness, miserable pinching he cannot abide; but to sit at the wine and to follow strong drink, is his delight, this is the joy of his heart: take him from this, and take away his life. So the Fornicator & Adulterer will be content to forsake many sins which other men live in; he thinks its a heinous transgression, and a horrible sin, to oppress the poor, to deal deceitfully in bargaining, he's no extortioner, nor usurer, and (it may be) he's no wine bibber, nor common drunkard: Yet he thinks it a small sin to go to the stews, or to keep a whore, and to delight himself with his Herodias. And what is this, but a false dissembling repentance, to leave some sins, and not to forsake all? to abandon some, and luxuriously to riot in others? but herein the rule of our Saviour Christ is to be observed; t Math. 5. 29. 30. If thy right eye offend thee, pluck it out and cast it from thee. Again, If thy right hand offend thee, cut it off and cast it from thee. for it is profitable for thee that one of thy members should perish, & not that thy whole body should be cast into hell. Where, by plucking out the right eye, and cutting of the right hand; our Saviour doth not mean, that any one should dismember his body, by cutting off any sound member of the body: but the meaning is, that we should avoid all occasions of evil, all enticements and provocations to sin; Yea, that we should forsake our sins, though they were never so profitable, or delightful unto us. Though they were such beloved sins, as that we were as loath to part with them, as with our right eye, or right hand. Wherefore, o man whosoever thou art, if thou livest in any sin, which is a sin either of profit or pleasure, though it be as tender and dear unto thee as thy right eye, pluck it out; if it be as profitable, as use full and necessary to thee, as thy right hand, cut it off, away with it, forsake it, love it no more, delight in it no longer; lest it be the destruction of thy soul, and cast both thy soul and body into hell. Thirdly, seeing that in the forsaking of sin, its necessary, 3 Against those who will not make restitution of their evil gotten goods. as hath been showed, that a sinner do forsake, and departed from those things, which he hath unjustly and wrongfully gotten into his possession: this reproves those, who by oppression, extortion, deceit, usury, and bribery, are grown great and waxed rich, u Isa, 3. 14. the spoil of the poor is in their houses: and they will not be moved to make restitution; they will not suffer the x Nah. 3. 1. prey to departed out of their hands. But certain it is, satisfaction for wrong done is so expedient, and restitution of evil goten goods so necessary; that except there be a willing and ready mind both to give satisfaction, and to make restitution, no man that hath so offended, doth truly and throughly forsake his sins; and therefore such a sinner can expect at God's hands neither remission nor salvation, until he do willingly, according to his ability, make restitution. When Zacheus repent of his former evil life, and turned to the Lord by forsaking his sin, and made proclamation that if he had taken away any thing from any man wrongfully, he would restore it; upon this true repentance, and through forsaking his sin, the Lord promised mercy, and comforted his soul with the assurance of salvation: y Luke 19 8. 9 This day is salvation come to this house. Herein is that saying verified: z Non tollitur pecca●●m, nisi rest●●uatur ablatum. Sin is not remitted, unless that which was unjustly taken away be restored. Fourthly, they are here reproved who forsake sin only for a season, and afterwards, either wittingly and 4 Against those who lean sin for a season, & after fall to their sins again. wilfully: or of infirmity, and by occasion fall into sin again. If men, after that they have seemed to repent, and to cease from sin, do willingly and wilfully fall into sin again, and even run themselves headlong into sin, their repentance is no better than the repentance of Pharaoh: this is with the Dog to return to his vomit, & with the Sow that was washed to her wallowing in the mire. And then as S. Peter saith, a 2 Pet. 2. 20. 21. 22. The latter end of such is worse with them then the beginning. But if their falling into sin again, be of infirmity and by occasions though I deny not, but such sinners may be restored by repentance; yet centaine it is, their case is dangerous, by reason of their falling again into sin: For like as a seek man having recovered his sickness, if he afterwards fall sick again; that relapse is very dangerous, and shows a very weak state of his body: So a sinner, if upon occasion, and provocation, if through infirmity, he fall into the same sin again. This is very dangerous▪ and if it be often, the more dangerous: it shows the state of that soul to be very weak; it argueth a great weakness of grace in resisting of sin: and if there be no resisting of sin, no striving against inward corruptions, but men give way to their passions and lusts, and yield the reines to their unruly affections, those wild horses. I demand where is the forsaking of sin? where is ceasing from evil? wherefore a Christian feeling this infirmity in himself, that he is subject to often falls, should be diligent to search and try his own ways, to find out the deceitfulness of his own heart, and be exceeding wary over himself, watching over his thoughts, over his words, and over his actions, that he offend not. As our Saviour said to the lame man whom he had healed, b joh. 5. 14. Behold, thou art made whole, sinne no more, lest a worse thing come unto thee. So a sinner having repent of his former sins, and being washed from his sins, should say unto himself; Behold, thou art made whole, sinne no more, lest a worse thing come unto thee. And he may fitly turn the words into a Prayer: Lord, I confess I have sinned, and done wickedly; but upon my true repentance, thou hast pardoned my sin, and healed my soul: Now, Lord keep me I beseech thee, from falling into sin any more: I am now made whole, Lord strengthen me with thy grace, that I sinne no more, lest a worse thing come unto me. CHAP. IX. Of Reformation, or amendment of life. THe fift step of grace, whereby a sinner returns 5 Amendment of life. from sin unto God, and riseth higher towards Heaven, is Reformation, or Amendment of life. In handling whereof, I will First, show by what means a sinner may come to amendment There in three things. of life. Secondly, declare how and after what manner, amendment of life is wrought. 1 Means whereby a sinner may come to amendment of life. Thirdly, use motives and persuasions, whereby a sinner may be moved to amend his life. Touching the first: The means whereby a sinner may come to amendment of life, are two. The first, is the operation and working of the holy 1 The working of the holy Spirit. Spirit of God; renewing the mind, and putting new life of grace into the soul. Of this, the Lord speaketh thus by Ezechiel, a Ezek▪ 36. 26. 27. A new heart also will I give you, and a new spirit will I put within you, and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my spirit within you, and cause you to walk in my Statutes. It is the Spirit of God that makes our spirit new, that softeneth the heart, and giveth grace to walk in the statutes, in the ways and commandments of the Lord. The second, is the word of God; whereby we are begotten 2 The word of God. to a new life. Of which S. james faith, b jam. 1. 18. Of his own will begat he us, with the word of Truth. The second thing concerning amendment of life, is, 2 After what manner amend meant of life is wrought in a sinner. How, and after what manner this blessed change of life is wrought in a sinner. Reformation or amendment of life is wrought thus: First, before amendment of life, there must go an unfeigned forsaking of our former evil conversation: we 1 There must be an utter forsaking of our old evil conversation. must first die to sin, before we can be quickened to a new life: we must first cease from dead works, before we can do good works. First, cease to be bad trees, bearing evil fruit, before we can be good trees bringing forth good fruit. Of this S. Paul saith, c Ephe. 4. 22. 23. 24. put off concerning the former conversation, the old man, which is corrupt according to the deceitful lusts: and be renewed in the spirit of your mind: and put on the new man, which after God is created in righteousness and true holiness. d Non potest ficri homo no●●us, nisi desierit esse vetus. Author operis imperf. in Math. 6. Hom. 15 Before we can put on the new man, we must first put off the old man. We must first put off the rags of sin, before we can put on the robe of righteousness. This must necessarily first be, before we can be renewed and reform. Secondly, amendment of life is wrought in the whole 2 It must be in the whole man. man: in soul, and in body: in the mind, in the will, and affections; in the cogitations and thoughts of the heart; in the eye, in the ear, in the tongue, and in the hands; in life and conversation. As the mind must be renewed, so the life must be reform. Thirdly, amendment of life must have it beginning within. By Ezechiel, the Lord saith, e 〈◊〉. 36. 26. 27. A new heart will I It must have it beginning within. give you, and a new spirit will I put within you, etc. and I will put my spirit within you, and cause you to walk in my statutes. Causing the people henceforward to walk in the statutes of the Lord, is their reformation and amendment of life. But this reformation and amendment of life was first begun within: A new heart will I give you, and a new spirit will I put within you, saith the Lord, to the Scribes and pharisees, those hypocrites, which outwardly did appear righteous unto men, but within were full of hypocrisy, and iniquities our Saviour saith, f Mat. 23. 26. cleanse first that which it within the cup and platter, that the outside of them may be clean also. The reason of this, is because the heart of a sinner not yet renewed, nor sanctified, is no better than a filthy puddle, sending forth stinking smells and loathsome savours; & like a corrupt fountain, from whence floweth unsavoury and unwholesome water. Hence it is, that our Saviour saith, g Mat. 15. 19 Out of the heart proceed evil thoughts, murders, adulteries, fornication, thefts, false witness, blasphemies. Wherefore, reformation and amendment of life must necessarily begin within: whosoever would amend his life, must first cleanse his heart. Thus it appears, both by what means, and also after what manner, amendment of life is wrought in a sinner. In the third place, I endeavour to move the hearts of sinners to amendment of life, by these motives and 3 Motives to persuade to amendment of life. persuasions. First, the Scripture doth make it manifest, that a sinner is not only to repent of his sins past, and to forsake his former sinful life, but he must also change his 1 God requireth it. evil course, amend his life, and lead a new life. The Prophet David saith, h Psal. 37. 27. depart from evil and do good. To departed from evil, and to do good are here coupled together. The Prophet Esai's exhortation, is, i Isa. 1. 16. 17. cease to do evil, learn to do well. After ceasing from evil, followeth learn to do well. Ezechiel saith, k Ezek. 18. 21. If the wicked will turn from all his sins, that he hath committed, and keep all my statutes, and do that which is lawful and right, etc. here's not only required a turning from sin, but also a keeping of the statutes of the Lord, and a doing of that which is lawful and right. john Baptist preacheth Repentance in this order: first, he saith, l Mat. 3. 2. 8. Repent ye; and after this, bring forth fruits meet for repentance. john Baptist calls upon the people, first, exhorting them to repent, and then to amend their lives, and to bring forth better fruits. S. Paul's exhortation to the Romans, is this, m R●m. 6. 19 as you have yielded your members servants to uncleanness, and to iniquity, unto iniquity, even so now yield your members servants to righteousness unto holiness. Manasseh King of judah, was at the first, a very wicked and idolatrous King; n 2 Chro. 33. 3. 4. 5. 6. 7. He built again the high places which Hezekiah his father had broken down, and he reared up altars for Baalim, and made groves, and worshipped all the host of heaven, etc. And he caused his children to pass through the fire in the valley of the son of Hinnom: also he observed times, and used enchantments, and used Witchcraft, and dealt with a familiar spirit, and with Wizards: he wrought much evil in the sight of the Lord, to provoke him to anger. And he set a carved image (the Idol which he had made) in the house of God. Such was his sinful and wicked life; for which the Lord delivered him into the hands of the King of Assyria, and he was carried to Babylon; And when he was in affliction, he besought the Lord his God, and humbled himself greatly before the God of his Fathers, and prayed unto him, and he was entreated of him, and heard his supplication, and brought him again to jerusalem into his Kingdom. And after this, Manasseh Ver. 15. 16. took away the strange gods, and the idol out of the house of the Lord, etc. And he repaired the Altar of the Lord, and sacrificed thereon peace-offerings, and thank-offerings, and commanded judah to serve the Lord God of Israel. Here was his reformation, and amendment of life. Peter, who, through fearfulness, denied Christ, saying, p Mat. 26. 74. I know not the man; afterward, upon his repentance, doth with great boldness q Act. 4. 8. 9 10. etc. confess Christ, and preach Christ. So Paul, once r Act. 9 1. 2. 3. 4. persecuted Christ, but afterwards upon his repentance, s Per. 20. preached Christ to be the Son of God. Before this, he was a Lion, now, he is a Lamb; before, a Wolf devouring the flock, now, a Pastor and shepherd feeding the flock: before, a persecutor of them that professed the name of Christ, now, a preacher, and an earnest persuader of all men to believe in the name of jesus Christ, for the remission of sins, and salvation of their souls. Thus the Scripture exhorteth to amendment of life, and setteth before our eyes examples of penitent sinners, who have not only forsaken their sins, but also amended their lives; that thereby, we also might be provoked to amendment of life. Secondly, to persuade us to amendment of life, consider 1 The necessity of amendment of life is great. For that its necessary for every sinner not only to forsake his sins, wherein he hath formerly lived, but also to reform himself, to redress his ways, and to amend his life. For First, we are by nature in a corrupt state; t Psal. 51. 5. shapen in iniquity, 1 By nature we are in a corrupt state. and conceived in sin: u Ephe. 2. 1. 3. dead in trespasses and sins: children of wrath. And therefore have need to be renewed, and reform, that by grace we may be children of our heavenly Father, and sons of God. It is said of Moab, that x jere. 48. 11. he hath settled on his lees. Moreover, his taste remained in him, and his scent was not changed. It's a dangerous state of the soul, when a sinner still remaineth the same, and is not changed: for if he be not altered and changed from his former evil state and condition, if he be not renewed nor reform, than he settles upon his lees, than his taste remains, and his old corruption abides in him still. 2 Except we be renewed and reform, we cannot see the kingdom of God. Secondly, a sinner not renewed nor reform, shall never see the kingdom of God: for y Joh. 3. 3. 5. except a man be borne again, saith our Saviour, he cannot see the kingdom of God. And again; except a man be borne of Water and of the Spirit, he cannot enter into the kingdom of God. Thirdly, except that a sinner redress his ways, reform 3 A sinner that will not be reform, casts away his soul. his life, and bring forth better fruits, he casts away his soul, and shall utterly perish. The Lord God, as one pitying the state and condition of those sinners, who will not be persuaded to amend their lives, saith, z Ezek. 18. 31. cast away from you all your transgressions whereby you have transgressed, and make you a new heart, and a new spirit, for why will ye die o house of Israel? And john Baptist preaching repentance, and exhorting to amendment or life, doth thus threaten all such as will not amend their lives, a Mat. 3. 10. every tree which bringeth not forth good fruit, is hewn down and cast into the fire. By which, it is manifest, that except a sinner do so repent, and so cast away his sins, as that he be renewed and reform, as that he amend his life, and bring forth better fruits, he shall die in his sins, and shall be cast into hell fire. And thirdly, as reformation and amendment of life 3 The benefit of amendment of life is great. is very necessary, so the benefit that comes thereby, is exceeding great: for it is a means to bring down blessings of three sorts: Temporal, Spiritual, and Eternal. The first benefit that comes by reformation and amendment 1 Outward prosperity. of life, is a prosperous and happy state on earth, the enjoying of temporal good things, as peace, and plenty, and such like blessings, even as God shall see it good for his children. The Psalmist saith, b Psal. 37. 27. depart from evil, and do good, and dwell for evermore. The LORD speaks thus to the jews by jeremy, c jer. 7. 5. 6. 7. If you throughly amend your ways and your doings, etc. then will I cause you to dwell in this place, in the lend that I gave to your Fathers for ever & ever. And Moses from the mouth of the Lord shows the people of Israel, what great prosperity they shall have, if they will d Deut. 28. 1. 2. 3. 4. etc. hearken diligently unto the voice of the Lord, to observe and do all his Commandments, Blessed shalt thou be in the city, and blessed shalt thou be in the field. Blessed shall be the fruit of thy body, and the fruit of thy ground, and the fruit of thy cattles, the increase of thy kine, and the flocks of thy sheep. The second, is spiritual happiness: Reformation and 2 Spiritual happiness. amendment of life brings a sinner into the happy state of grace: for a sinner that hath forsaken his sins, and amended his life, is awaked out of the sleep of sin, yea, is raised from the death of sin, to the life of righteousness; and is delivered from the fear of eternal death: this is called the first Resurrection, of which St john saith, e Reu. 20. 6. Blessed and holy is he that hath part in the first Resurrection; on such the second death hath no power. The third, is eternal glory, and everlasting peace: 3 Eternal glory. they that are reform, and lead a new life, they that bring forth the fruit of good works, and are exercised in doing of good, shall inherit eternal felicity, and everlasting happiness: at saith the Apostle, f Rom. 2. 10. glory, honour, and peace to every man that worketh good. Now, whereas God requireth amendment of life, and seeing that every sinner ought to be renewed in mind, and reform in life, as hath been proved by the Scriptures; and seeing that the necessity and benefit thereof is so great, as hath been declared: the consideration hereof is profitable, First, for Instruction; to teach and admonish us, to prove ourselves, to search our hearts, and examine our Use 1 lives, whether we can find this blessed change, and holy To try ourselves whether we be come to amendment of life. alteration in ourselves, which the Scripture so call● for at our hands: without which, a sinner remains still in his old state of corruption, and without which, he shall never see the kingdom of God, but shall die in his sins, and perish everlastingly. How greatly then doth it concern every one of us, to search our hearts, and examine our lives, to find out whether we be the same in heart in mind, in will, in affection; the same in thought, in word, and deed, that we have been heretofore? whether our hearts be as greatly puffed up with pride; whether they be as malicious, and as lustful as they have been? and whether we be as earthly minded as we have been? whether our tongues be the same that they have been, for swearing, and cursing, and lying, and slandering, and evil speaking? whether our hands be the same, for violence and wrong? In a word, whether we live still in the transgression and breach of the commandments of God, as we have done, and find no change? O then let us know, that our state is miserable and fearful. And therefore let us with all speed, make haste to set about this work of Reformation, and Amendment of life. And to encourage us herein, let us set before our eyes the examples of such penitent sinners, as have not only forsaken their sins, but have also amended their lives. Manasseh was a very Idolatrous and wicked King; yet upon his repentance, he reform himself, and amended his ways, he pulled down his idols, and set up the worship of the true God. Peter, though through infirmity he denied Christ, yet repenting, he boldly confessed Christ. And Paul, though first a bloody persecutor, yet afterwards repenting, became a zealous preacher. These were all changed in mind, and in life, they came to amendment of life. S. Ambrose exhorteth every one to g Scipsum sibi homo abn●get, & totus mutetur Amb. de poe●it. l. 2. c. 10. deny himself, and to be wholly changed. And hereupon reporteth the strange alteration of a young man; who having lived in lust and wantonness, wantonly dallying with the strange woman; afterwards absenting himself from her, was in process of time changed and reform: at his return, meeting with his old familiar, passeth by her; but she impudently calls unto him, saying, It is I. He answered, h Sed ego non sumego. ibid. But I am not I. I am not now the same that I was: I am changed: I am become a new man. Happy is he that is so changed. Let us therefore follow these good examples, and not rest ourselves content, till we have attained to that state of grace, that we may every one truly say of himself, I am not now the same that I was, I am changed, I am become a new man. Moreover, to encourage us yet more, to redress our ways, and to amend our lives, let us consider the benefit of amendment of life. Amendment of life, you have heard, procures outward prosperity; it brings a sinner into a fare better state of grace, and promiseth eternal glory. Wherefore, if we would be either happy in this life, or blessed in the life to come, we must be changed from our former evil conversation, and come to amendment of life. Secondly, this reproves those, who hold it sufficient Use 2 to cease from their former evil life, though they henceforward Against those who only cease from some evil, but do no good. do no good, and think they have amended their lives well enough, if they have left of to be such as they were before, though they bring forth no good fruits meet for repentance: whereas the Scripture requireth not only a departing from evil, but also a doing of good. Not only a ceasing from evil, but a learning to do well. It had not been sufficient for Manasseh to have left worshipping of Idols, except he had worshipped the true God: It had been small praise in Peter, to have wept bitterly for denying Christ, and to have denied him no more, except he had also boldly confessed Christ: And it had been but small commendations in Paul, to have left off persecuting Christians, except he had also laboured to do good by preaching Christ: seeking to win souls, and to bring men to Christ, as before he had laboured to drive them from Christ. If any one hath heretofore despised the preaching of the Gospel, made light of it, and thought basely of the Ministers of the Gospel, the messengers of God; what great thing doth he, if he only cease to be such a one; except he now love the word of God, and embrace it? except with his heart he desire it, and long after it? except he also love and reverence the Ministers of the Gospel, the Messengers of glad tidings? And except he esteem the Preachers of the Gospel highly in love for their works sake? If any hath offended with his tongue, by swearing, cursing, lying, slandering, etc. What true repentance doth such a one show, except he so leave swearing, and cursing, and taking of God's name in vain, as that he learn to use the name of God ●i●h all 〈◊〉? And that with his tongue he olesse and praise God? except he so leave lying as ●ha● he leanne to speak the truth? And so cease from slandering, and backbiting, as that he learn to speak either well of others, or no ill? So likewise, whosoever hath been an oppressor of the poor, unmerciful, cruel, hardhearted, or any way injurious to others; what great thing doth he; if he only cease to be cruel, unmerciful, injurious any more; except he also show mercy and compassion to the poor? except he be liberal to them that are in want? And except with Zacheus, he give part of his goods to the poor? For as Chrysostome saith, i Nihil boni facere, hoc ipsum est malum facere. Chrys. in Ephes. Hom. 16. to do no good, is to do evil. The very omitting to do that good, which we ought to have done is evil, and deserves punishment. And many shall be condemned at the last day, for not doing of good; for not k Math. 25. 41. 42. 43. feeding the hungry, etc. Wherefore, learn to do well, and be thou exercised in doing that which is good, or else thou hast not truly amended thy life. CHAP. X. Of perseverance in grace, and continuing in goodness to the end. THe sixth and last step of grace, whereby a Sinner 6 Perseverance in grace; or, continuing in well-doing to the end. in his returning from sin, riseth higher, and continueth nearer unto God; is perseverance in grace and goodness, when a Christian, having begun well, holds on his good course, and continues therein to the end. Concerning this perseverance; I will Therein, two things. First, prove that a Christian may persevere, and continue to the end. Secondly, use motives and persuasions, to move every good Christian to labour, that he may persevere and continue in goodness even unto the end. For the first: That a Christian, having faith to believe, 1 A Christian may persevere, and continue to the end. For and grace to repent of his sins, having forsaken his sins and amended his life, and now being in the state of grace; may so persevere, and continue to the end, is evident; for First, the Scripture testifieth, that such a one shall not 1 The Scripture affirmeth that a good and sound Christian shall not be moved. be moved from his standing in grace. a Psal. 15. 5. He that doth these things (saith David) shall never be moved. And again, b Psal. 125. 1. They that trust in the Lord shall be as Mount Zion, which cannot b● remoeved, but abideth for ever. Secondly, God that hath begun the good work of grace in his children, will finish it: So saith the Apostle to the Philippians, c Phil. 1. 6. Being confident of this very thing, that he which hath begun, a good work in you, will perform it 2 God that hath begun grace will finish it. until the day of jesus Christ. Thirdly, God will glorify them that are justified from their sins: As Saint Paul also speaks to the Romans, d Rom. 8. 30. Moreover, whom he did predestinate, them he also called: 3 They that are justified shall be glorified. and whom he called, them he also justified: and whom he justified, them he also glorified. Fourthly, An inheritance in heaven is reserved for the elect, and they are kept by the power of God unto 4 The elect are reserved unto salvation in heaven. salvation: So saith S. Peter, e 1 Pet. 1. 3. 4. 5. Blessed be the God and Father of our Lord jesus Christ, which according to his abundant mercy, hath begotten us again unto a lively hope, by the resurrection of jesus Christ from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, who are kept by the power of God through faith unto salvation. Now, this being proved that a Christian may persevere, 2 Motives to persuade to Perseverance. and continue to the end. In the second place, it is expedient to use persuasions, whereby every good Christian may be moved to labour for perseverance, that he may continue in his good state of grace, and hold on his right course of godliness even unto the end. And the persuasions hereunto are these. First, God requireth it. When the Israelites had showed 1 God requireth it. their good affections to hear, and obey the word of the Lord, the Lord commended them, saying, f De●t. 5. 27. 28. 29. They have well said all that they have spoken: And then wishing their perseverance, teacheth them what they ought to do, and showeth them what God requireth at their hands; O that there were such an heart in them; that they would fear me, and keep my commandment always. Saint Paul's exhortation is, g 1 Cor. 9 24. So run that you may obtains. In a race, though many run, yet one receiveth the prize; and he only receiveth the prize that continueth to the end of the race: So in the course of godliness, he that so runs his race that he continues to the end, and with S. Paul doth h 2 Tim. 4. 7. finish his course, shall obtain the crown of righteousness. And to the Galathians he saith, i Ga●. 6. 9 Let us not be weary in well-doing. Secondly, holy and religious men, Saints on earth 2 Holy men have continued in their goodness unto the end. have continued in their goodness unto the end. It is said of King Asa, that k 1 Kin. 15. 14. his heart was perfect with the Lord all his days. Paul saith, l 2 Tim. 4. 7. I have fought a good fight, I have finished my course, I have kept the faith. And David speaks thus of his perseverance; m Ps. 119. 1●2. I have inclined mine heart to perform thy statutes, always, even unto the end. These are examples left for our instruction, to teach us, to labour for the grace of perseverance, that we may continue to the end, as they did. 3 The necessity of perseverance. Thirdly, this grace of perseverance is exceeding necessary; for 1 All that begin well, do not end w●ll. First, All that begin well, do not continue in well-doing: many fall away from their former goodness, and grow worse and worse: of which S. Paul forewarneth Timothy, saying, n 2 Tim. 3. 13. 14. Evil men and seducers shall wax worse and worse, deceiving and being deceived, but continue in the things which thou hast learned, and hast been assured of. o Incipere mu●torum ●st, finire vero paucorum. Auth. operis impert. in Math. Hom. 24. Many begin well (saith one) but few end well. Which ought to be a caveat for us to take heed, lest having begun well, we should wax weary of well-doing. The fall of others should be our admonition, to stand fast in the faith, and to hold on our course of godliness to the end. Secondly, except we persevere, and continue to the 2 Except we continue to the end, we cannot obtain the crown of glory. end, we cannot obtain the crown of immortal glory, nor possess that kingdom which is prepared for them, that do persevere & continue to the end. To the Angel of the Church in Philadelphia, Christ saith, p Reu. 3. 11. Hold that fast which thou hast, that no man take thy Crown. Such is the necessity of perseverence. Fourthly, to persuade us to persevere, and continue 4 The benefit of perseverance. in goodness; consider the benefits that come by continuing in well doing to the end. The benefit of perseverance is great. For First, It brings Salvation: q Math. 24. 13. He that shall endure unto 1 Salvation. the end, saith our Saviour, the same shall be saved. r Salus in●pi●ntibus promi●titur, praemium perseverantibus datur. Salvation is promised to them that begin well, but the reward is given to them that persevere and continue to the end. Secondly, they that continue to the end, shall have a kingdom. So our Saviour promiseth to his Disciples, and in them, to all that continue to the end, saying, s Luke 22. 28. 29 30. Ye are they which have contined with me in my temptations, and 2 A kingdom. I appoint unto you a kingdom, as my Father hath appointed unto me, that ye may eat and drink with me at my table in my kingdom. Thirdly, through perseverance, we shall come to 3 A Crown. wear a crown in the kingdom of heaven: Of which S. Paul speaks thus, t 2 Tim. 4. 7. 8. I have fought a good fight, I have finished my course, I have kept the faith. Here's perseverance: Now, hear what the reward of perseverance is; Henceforth there is laid up for me a Crown of righteousness, which the Lord the righteous judge shall give me at that day: And not to me only, but unto them also that love his appearing. Fourthly, Perseverance in grace, and continuing in 4 Eternal life. holiness unto the end, brings eternal life: Of which, S. Paul saith, u Rom. 6. 12. But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. The consideration of this, that a Christian may persevere, Use. and continue in goodness unto the end, and Against those who fall back from grace and goodness. that he ought so to do, as hath been proved; serves to reprove those who fall back from grace and former goodness: for which going backward, S. Paul reproves the Galathians, and lays folly to their charge: x Gal. 3. 3. Are ye so foolish? having begun in the spirit, are ye now made perfect by the flesh? No man, saith our Saviour, having y Luke ●. 62. put his hand to the Blow, and looking back, is fit for the kingdom of God. z Gen. 19 26. Lot's wife looking back from Sodom, became a pillar of Salt. Ephraim and judah are both reproved by the Prophet Hosea, for their want of perseverance and continuance in goodness. a Hosea 6. 4. O Ephraim, what shall I do unto thee? O judah, what shall I do unto thee? for your goodness is as a morning cloud, and as the early dew it goeth away. Our goodness should be of more continuance than the morning dew, which being drawn up by the heat of the Sun, vanisheth, and is gone. Our goodness should rather be like the green Bay tree, which is green, and flourishing both Winter and Summer: Such aught our perseverance in goodness to be, that neither in the cold winter of adversity, nor in the hot Summer of prosperity, we lose the greenness of grace and virtue; but for goodness, be still the same, and continue in well-doing in all states, and conditions, through the whole course of our life. What shall it profit thee (O man) to enter into the good way, and to turn back again? To begin to do well, and to be weary of well-doing? To begin well, and to end ill? Wretched judas, that Son of perdition, made show of a very good beginning, but his last end was fearful and damnable. Paul began ill, but he ended well: More happy was Paul, who, though he began ill, ended well; then judas, who began well, and ended ill. Wherefore, if we be going with the Israelites to the Land of Canaan, let us not think on the b Exod. 16. 3. fleshpots of Egypt. If we be going with Lot towards Zoar, see we do not with c Gen. 19 22. 26 Lot's wife look back to Sodom. And if with d Ruth 1. 14. 15. 16. Naomi, we be going to the Land of judah, let us not go back again with Orpah to Moab: But hold on with Ruth to judah. Yea, let us go on walking in holiness and righteousness towards the promised Land, the new jerusalem, the City whose builder and maker is God. And having escaped the pollutions of the world, through the knowledge of the Lord and Saviour jesus Christ, let us take heed that we be not again entangled therein, and overcome; lest the latter end be worse with us then the beginning. And to encourage us herein; let it be remembered, that except we do persevere in goodness, and continue in a godly course of life unto the end, we cannot obtain the Crown of immortal glory, which God hath prepared for them that love him: But if we persevere and continue to the end; then, through the mercy of God, and the merits of Christ our Saviour, we shall obtain salvation, inherit a Kingdom, and be crowned with glory. CHAP. XI. Of the time of Repentance. HItherto, of the manner how a Sinner may truly repent: and of the steps of grace, whereby a sinner returneth unto God, and ascendeth up to the high mountain of heaven. The fourth thing in the treatise of Repentance, is, 4 The time of Repentance. concerning the time of repentance: And the time when a sinner ought to repent, is threefold. The First, is the time of this present life. Threefold. The Second, is the time of grace. The Third, is the time present. Touching the First: The time of this present life, even 1 The time of this present life. the short time that we have to live hear on earth, is the time, yea, the longest, and largest time that God hath granted unto us for our repentance: as is evident by the Scriptures. David saith, a Psa. 6. 5. In death there is no remembrance of thee; in the grave who shall give thee thanks? Christ our Saviour saith, b I●h. 9 4. I must work the works of him that sent me, while it is day: the night cometh when no man can work. where by day is meant the time and space of this present life: and by night, the time after this life. c Di● sumus in hac vita & nos iwari a vobis possumus, & vos potestu in nos conferre beneficia: cum autem abierimus illuc, ibi ne● amicus, neque frater, neque pater idoneus erit ad liberandum cum, qui ●uplicijs deputetur aeternis. Chrys. de compunct cordis. l. 2. while we are in this life saith Chrysostome, you may help us, and do us good: but when we shall departed thither; there, neither friend, nor brother nor father will be found fit to deliver him that is deputed to eternal torments. Theophilact upon those words of our Saviour Christ, d Luk. 52. 4. Quand●● super t●rram sumus potermus peccata nostra: at posiquam eterra migraverimus, non ultra &c clausa enim est ianua. Theophil, in Luk. 5. The son of man hath power upon earth to forgive sins: saith ᵉ while we are upon earth we may have our sins blotted out: but not after we are departed out of this life: for then the gate is shut. and another saith, * either here salvation is won or lost. Now, whereas the time of this present life is the time of our repentance; yea, the longest, & largest time that God hath granted unto any one, to repent and amend his life; this serves for confutation of that Popish doctrine of Purgatory; whereby, they make the simple people believe, that their sins may be purged away after this life; & that satisfaction may be then made, for temporal punishment: whereas the true purging away of sins, is only in this life. Now in this life, while God giveth us time and space to repent, while the light of the Gospel shineth, and whiles that God offereth us the means of salvation; is the only time for us to work f Aut his salus acquiritur aut amittitur. Cypr. out our salvation: now, is the time for us to run, that we may obtain: now, is the time to fight against our Use. spiritual enemies, that we may overcome, and win Against Purgatory. the crown of righteousness: now, is the time, either to win of lose the kingdom of heaven: and now is the time to ask, seek, and knock: afterwards when the gate is shut it will be to late. Secondly, the time of our repentance, which God 2 The Time of Grace. hath granted unto us in this present life, is not any time of our life, when we ourselves will: but it is the time of Grace; even that blessed time, wherein God doth graciously offer unto us the means of salvation, calling us to repentance; and all that space of time, wherein God showeth his patience, and long suffering, forbearing us, and waiting when we will turn unto him. S. Paul preached thus to the Athenians, who had lived in idolatry and ignorance; saying, f Acts. 17. 30. the times of this ignorance God winked at, but now commandeth all men every where to repent. Now, when Christ is reavealed, and the Gospel preached, it is time for all men every where to repent. And to the Corinthians he saith, g 2. Cor. 2. 6. behold, now is the accepted time, behold now is the day of salvation. the h Gen. 6. 3. hundred & twenty years while the ark was preparing, was the time of repentance for the old world; wherein Noah a preacher of righteousness warned them to repent. And the i jon. 3. 4. forty days granted to the Ninivites, was their time of repentance: whiles that jonah the prophet of the Lord threatened them with the overthrow of there city, except they repent. The consideration whereof, may admonish us, not to Use. harden our hearts against the word of the Lord, but to Not to harden our hearts against the voice of the Lord calling us to repentance. hearken to the voice of the Lord calling us to repentance; that we do not wilfully pass over the time of grace offered unto us; and that we do not despise the patience, and long suffering of almighty God inviting us to repentance, this careless passing over the time of grace, and not turning to the Lord when he called to repentance, was the sin of jerusalem; noted by our Saviour Christ in his doleful lamentation for them, saying, k Luk. 19 42. If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. In that he saith, in this thy day, he giveth us to understand, that they had their day, and time of repentance, wherein God offered them grace and mercy, having long and often called them by his prophets, and now in the last days, having sent his own son to call them to repentance: but they regarded it not, and therefore woeful misery befell them, and their city. l Ver. 43. 44. For the days shall come upon thee, saith our Saviour, that thine enemies shall cast a trench about thee, and compass thee round and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee. and they shall not leave in thee one stone upon another, because thou knewest not the time of thy visitation. Let their example be our warning, to take heed of neglecting, or despising the means of our salvation: that we do not refuse grace offered, but harken to the voice of the Lord calling us to repentance: as the Apostle exhorteth, m Heb. 3. 15. 16 To day if ye will hear his voice, harden not your hearts, as in the provocation, for some when they had heard, did provoke: When the Lord said, n Psal. 27. 8. Seek ye my face, David's heart said, thy face Lord, will I seek. So when the Lord calls to repentance, we should hearken to the voice of the Lord; and when the Lord saith, return and repent, the heart of a sinner should answer and say, Lord I return, Lord I repent. Thirdly, the time limited for our repentance, is the time present: now; yea, the o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very instant of time, in regard 3 The time present. of our duty for the practice of repentance. This time of repentance is expressed in the Scriptures by these terms, To day; and now. p Heb. 3. 15. To day if ye will hear his voice, harden not your hearts. q joel. 2. 12. Therefore also now saith the Lord, turn ye even to me with all your heart. thus speaks S. Ambrose concerning the time of our repentance: r Agenda est paenitentia, non solum solicitè, sed etiam maturè Amb. de poevit. l. 2. c. 1. We ought to be careful not only to repent, but to repent betimes. The consideration of this, that the time present is the time of repentance; serves to reprove the folly of those, who defer their repentance, and put off their amendment Use. of life from day to day; many defer their Against those that deferie their Repentance. repentance till they be sick, thinking that they may both make their wills, and repent all on a day. Young men think its to soon for them to repent: and old men think its soon enough: there's no time overpast. As the sluggard saith, f Pro. 6. 10. Yet a little sleep, a little slumber: so the covetous man saith, yet a little gain; the licentious, yet a little pleasure, and every sinner that is loath to part with his sins, defers the time with God, and puts off his repentance from day to day: and is unwilling to repent now. or to day, but promiseth to repent tomorrow, and hereafter, though perhaps he mean it not. Like to the men of jabesh Gilead who being besieged be Nahash the Ammonite, said, t 1 Sam. 11. 10. To morrow we will come out unto you, and ye shall do with us all that seemeth good unto you: when as they meant nothing less; for they had aid promised them by Saul, for this deferring of repentance, the Lord reproved the people of jerusalem, and cried woe against them, u Jer. 13. 27. Woe unto thee, o jerusalem. wilt thou not be made clean? when shall it once be? for this cause, the virgins that did not prepare to meet the bridegroom, Christ the Lord, but carelessly delayed and deferred the time, are called x Math. 25. 2. 3. foelish virgins. And indeed, whosoever do defer their repentance, and put of their turning to the Lord, from day to day, they are not wise, but foolish: & They that defer their repentance do foolishly. their folly appeareth in divers things. First, A Sinner by deferring repentance continueth longer in his sins: and continu●●● in sin 1 By deferring repentance a sinner continueth longer in. sin. (as hath been showed before) is very dangerous: the longer that a sinner deferreth his repentance, the more sins hath he to repent of. y Quid enim quod diff●ratian ut plura peccata committas? Ano. de pavit. l. 2. c. 11 Wherefore is it saith a Father, that thou still deferrest thy repentance? is it that thou mayest commit more sins? the more sins that any one committeth, the harder will be his repentance: the more enemies he hath to fight against: the greater striving shall he have to get the victory, and the greater sorrow must he have for his sins. Secondly, whosoever deferreth this repentance till 2 No man is certain of the time to come. hereafter, doth foolishly; for he is not certain of the time to come: to day, is our day to repent in, and now is the time that the Lord would have us to turn unto him, and no man can assure himself of to morrow. Wherefore Solomon saith, z Pro. 27. 1. boast not thyself of to morrow, for thou knowest not what a day may bring forth. That foolish rich man, boasted of many years; a Luk. 12. 19 soul, thou hast much goods laid up for many years. When as God said unto him, b Ver. 20. thou fool, this night thy soul shall be required of thee. God hath given us to day to repent in, but hath not promised to wait for our repentance till to morrow. How foolish then are we to defer our repentance till hereafter, having to day, and not being sure of to morrow? Thirdly, to defer repentance till a man be old till 3 He that deferrs Repentance till old age, is then unfit to repent. the evil days come upon him, and till death be ready to cease upon him, is foolish, and dangerous; for whoso doth so, makes himself unfit to repent. If the young man defer his repentance till his middle age, and the Lord than strike him with sickness, and death Cease upon him before he have repent, how hard will it be for him then on a sudden to repent? How hardly will he be persuaded to leave his old companions? To part with his friends and acquaintance? To forsake the world? To deny himself? And to yield unto death? But how much harder will this be in an old man, that hath deferred his repentance to the end of his days, when sickness and old age meet together? When as Moses saith, c Psal. 90. 10. their strength is labour and sorrow. And when those evil days are come, and those years draw nigh, as Solomon saith, d Eccles. 12. 1. when thou shalt say, I have no pleasure in them? ●n young age, when a man hath quickness of sight, readiness of hearing, sharpness of wit, strength of memory, then is it a fit time for a man to apply his heart unto wisdom, to seek to save his soul, to use the means of salvation, to get faith and repentance; and not foolishly, to defer all till old age; when, as experience shows, old folks are usually heard complaining of the pain of their body, ache of their bones, lament of their limbs, dimness of sight, and dulness of hearing. And certain it is, if men have not repent before these evil daye● come upon them, they will be very unfit now to begin to learn this lesson of Repentance, when they are so grieved with pain and ache; yea, when they are lame, and blind, and deaf. Fourthly, a sinner that will not now repent, but saith 4 No man is sure that he shall have grace to repent hereafter. he will repent hereafter, is not sure that he shall repent hereafter; for God may so harden his heart, that he cannot repent; because that in his life time, he contemned the means of his salvation, and despised the patience of God, waiting for his repentance. St Paul speaks thus to the impenitent sinner, that hath despised the patience of almighty God, e Rom. 2. 4. 5. despisest thou the riches of his goodness, and forbearance, and long-suffering, not knowing that the goodness of God leadeth thee to repentance? But after thy hardness and impenitent heart, treasurest up unto thyself wrath unto the day of wrath. Giving us to understand, that if a sinner will not repent, when the Lord graciously calleth him to repentance, yea, whiles the Lord showeth his patience, and long-suffering towards him, waiting for his repentance; but obstinately refuseth grace, and despiseth the patience and long suffering of God: the Lord may so strike him, and that justly, with hardness of heart, that he cannot repent. Thus it befell that man, who leading an life, was wont to boast, that he could repent at the last hour. And if he had but time to say three words, f Domine, miser●●● mei. Stapl. primp. Mor. Dom. 7. post pentect. 3. Lord have mercy on me, it was enough: this wicked wretch, as he was riding over a water, upon a broken bridge, his Horse stumbled, and Horse and Man fell into the water, and were drowned: yet before their drowning, he had leisure to pronounce three words; but not those three words which he spoke of in his life time, Lord have mercy on me; but three other words more fearful, g Capiat omnia Damon. The Devil take all: and so perished in the water. So fearful a thing is it, to defer repentance till the last hour. Fiftly, a sinner, who hath all his youthful days given 5 He that hath served sin all his life time, knoweth not whether God will accept his service in his old age. himself to his lusts and pleasures, who in his best days hath served the flesh, the world, and the Devil; if in his old age, he offer his service unto God, knoweth not whether God will accept it. h Rom. ●2. 1. I beseech you brethren, saith the Apostle, by the mercies of God, that you present your bodies, a living sacrifice, holy, acceptable unto God. God must have a living sacrifice, holy, and acceptable: and if it be of the worst sort, as i Gen. 4. 3. 5. cain's was, it is not acceptable to God: now, to give the youth and strength of our days, to serve the flesh, the world, and the Devil; and to reserve the weakness of our days, even our old age for God, is to give him of the worst sort of our offerings. To deny unto God the best of the flocks, and fattest of the herds for sacrifice, and to offer him the blind, the lame, and the sick, will not be acceptable to God; as he saith by Malachi, k Mal. 1. 8. If ye offer the blind for sacrifice, is it not evil? and if ye offer the lame and the sick, is it not evil? offer it now unto thy governor; will he be pleased with thee, or accept thy person, saith the Lord of host? Now, to serve sin all the days of a man's life, while he hath health, and strength; and to begin to serve God when he is sick and diseased; when he is lame, and blind, and deaf; will God be pleased with this service? will he accept thy person? What great thing is it for thee to give away thy goods, when thou canst keep them no longer? to leave drunkenness, when thou art come to poverty, and wantest means to maintain thy drinking? or what praise is it for thee, now to put away thy Concubine, when lust faileth? and not to leave sin, till sin leave thee? For l Jam te peccata dimittunt, non tu illa. now it may be rather said, thy sins leave thee, than thou thy sins. And although it be true, that late repentance, if it be sound, and serious, is never too late; yet late repentance is seldom sound repentance. For m S●ra poenit●●ia aut nulla, aut ficia, aut d●ffi●●●s. late repentance is either none at all, or feigned, or very hard and difficult. But some may say, the thief on the Cross, repent at the last hour, and was saved. I answer; the saving Object. of the thief on the Cross at the last hour, was an extraordinary Luk. 23. 42. 43. act of Christ, to be reckoned amongst his Answ. wonders; and is left recorded for our consolation; letting v● thereby know, that God is merciful to sinners that do repent, though it be late: and that it is possible for a sinner to be saved at the last hour, only upon this condition, if God then give him grace to believe, and repent. Wherefore it is said, n V●●s misericordiam invenit hora v●tima, ne quis desp●re●, & unicus, ne q●i pr●sum●t. Aug. one found mercy at the last hour, lest any should despair of the mercies of God; and but only one, lest any should presume of God's mercy. Now, seeing that there is such folly, and danger in deferring repentance; let the counsel of Solomon be acceptable unto us, o ●ccles. 12. 1. Remember now thy Creator in the days of thy youth. And let us not make light of the counsel of the wise son of Syrach; saying, p Eccles. 5. 7. make no tarrying to turn to the Lord, and put not off from day to day: for suddenly shall the wrath of the Lord come forth, and in thy security thou shalt be destroyed, and perish in the day of vengeance. S. Ambrose thus reasoneth with the sinner, that would still defer his repentance, q Agens poenitentiam ad ultimum, & reconcili●tus, si exterit, an severus ●●nc ex●at, ●go non sum securus, etc. nunquid dico damnabitur? non dico. Sed nec liberabitur dico, etc. vis te frater●a dubio liberari? vis quod inc●rti● est, evadere? age poenitentiam dum sanus es. Si enim agis poenitentiam dum sanus es, & invenerit te novissimus dies, securuses, quia egis●● poenitentiam eo tempore quo & peccare potuisti. Amb. ad poenitentiam agendam exhort. he that repenteth at the last hour, and is reconciled, and so departeth out of this life, whether he be secure and safe from condemnation, I am not certains do I say he shall be damned? I say not so. Neither do I say, he shall be saved. But wilt thou my brother, be out of doubt concerning thy salvation? And wilt thou be delivered from uncertainty? Repent while thou art in health. For if thou dost truly repent in thy health, and the last day so find thee, than thou art safe; because thou hast repent, whilst yet thou mightst have sinned. I wi●h that this good counsel of this good Father were received of all: then would not men be so foolish, to hazard their souls to the last hour, and venture their salvation upon uncertainty: then would they not defer their repentance, nor make any tarrying to turn to the Lord, but with holy David, would r Psal. 119. 60. make haste, and would not delay to keep his Commandments. CHAP. XII. Of the impediments of Repentance: of the first impediment; doing evil, and escaping punishment. THe fift thing in the Treatise of Repentance, is, 5 Impediments that hinder sinners from Repentance. of the Impediments of Repentance: for, notwithstanding that God calleth, and Preachers exhort to repentance; yet experience showeth, that sin abounds, the world is full of iniquity, and few men are truly converted, and turned from sin unto God. It's necessary therefore, to search, and inquire what hinders men from repentance. And I find that there are divers impediments which hinder sinners from repentance, specially these four. Four. The first, is doing evil, and escaping punishment. The second, is presuming on God's mercy. The third, is custom in sinning. The fourth, is hope of long life. The first impediment that hinders sinners from repentance, 1 Doing evil and escaping punishment. twofold. is, doing evil, and escaping punishment. And that both in regard of sinners themselves, who sin, and do escape punishment for a time; and also of others, whom they perceive to sin and do wickedly, and yet see no evil befall them: of both which, Solomon thus speaketh a Eccles. 8. 11. because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil. Touching the first: while men live in sin, do wickedly, 1 In their own experience. and perceive no evil happen unto them, they think all is well with them, and that no evil will betide them, though they live so still: this is a great deceitfulness of sin; for although God be so patiented to suffer sinners, yea, to suffer long, and to wait for their repentance, yet sure it is, if they repent not, the Lord will bring all their sins to remembrance, and will not suffer the sinner to go unpunished. And so God tells the wicked man, b Psal. 50. 18. 19 20. 21 When thou sawest a thief, thou consentedst with him, and hast been partaker with adulterers. Thou givest thy mouth to evil, and thy tongue frameth deceit. Thou sittest and speakest against thy brother; thou slanderest thine own mother's son. These things hast thou done, and I kept silence: thou thoughtest that I was altogether such a one as thyself: but I will reprove thee, and set them in order before thine eyes. here's the wicked man brought in, living an life, doing vile and abominable things, playing the thief, committing adultery, giving his tongue to speak evil, to revile, to slander, etc. And because he sees no vengeance fall upon him, but perceives that he escapeth the judgement of God, he emboldeneth himself in his and sinful course of life, and thinks he may do so still, and that no evil shall befall him: he thinks that God regardeth not, and saith to himself, God seethe not. God ha●h forgotten, God will not punish it: but God seethe and knoweth all things, God, who keepeth a Register-booke of all our deeds, and hath all our sins in remembrance, will charge the wicked man with all his evil deeds, and tell him to his face, these things hast thou done: though thou thoughtest wickedly in thy hart, that I had forgotten, yet I will bring thy sins to remembrance, I will reprove thee for them, and will set them in order before thine eyes. A sinner that goeth on still in his wickedness, because God doth not execute judgement upon him for his wickedness, is like unto a young thief, who, having stolen once, or twice, and escaped; is encouraged to steal still, thinking that he shall ever escape: but in the end he is taken, and payeth for all. So a sinner that goeth on in any sinful course, and thinketh to escape still, because he hath escaped once, or twice, or oftener, in the end, is punished and plagued for all the evil that he hath done. So Solomon showeth, c Eccles. 8. 11. 12. 13 because saith he, sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil. But it followeth, though a sinner do evil an hundred times, and his days be prolonged, yet surely I know that it shall be well with them that fear God, which fear before him. But it shall not be well with the wicked, neither shall be prolong his days, which are as a shadow, because he feareth not before God. True it is; a sinner may do evil, once, twice, yea, a hundred times, and God may forbear to execute judgement upon him: (such is the patience and long suffering of God) but yet, certain it is, God will not always forbear: in the end, God will come, and will reprove the sinner, will set all his sins in order before him, and will punish him for all his wickedness: and though it be well with the wicked man for a little while, yet in the end it shall not be well with him, neither shall he prolong his days, but the Lord will cut him off. According to that saving of the Prophet David, d Psal. 37. 9 evil doers shall be cut off. And as sinners are deceived in this, that having sinned, and escaped, they hope they shall ever escape: so Secondly, when they see others sin, and do wickedly, 2 In the example of others. and perceive no evil befall them, hence, they take occasion of encouragement to do evil still, hoping to far no worse than others. Here, the example of others, is a great impediment to their repentance: because they see that the sentence of God's judgement is not execured speedily upon others, therefore their hearts are fully set in them to do evil. But who ever did wickedly, Use. and escaped; having not repent? Witness the overthrow Against those ●h●t do● evil and think always t● go unpunished. of the old world, the destruction of Sedome and the desolation of jerusalem. Now, consider this, ye that forget God: the wise man's counsel is good, e Eccl. s. 5. 4. say not thou I have sinned, and what harm hath happened unto me? For the Lord is long-suffering, and he will in no wise let thee go. If thou sin and do wickedly, and the 〈◊〉 do not punish thee for thy wickedness, if no evil happen unto thee, is it, for that the Lord regardeth thee not? or forgetteth thee, and will not punish thee? No, no, the Lord hath all thy sins in remembrance, and he doth only show his patience and long-suffering towards thee, waiting for thy repentance and amendment of life. For if thou repentest not, be sure of it, that in the end, the Lord will come as a swift witness against thee, and lay things to thy charge, which thou thinkest he hath forgotten: and then he will come as a terrible judge against thee, to judge thee, to condemn thee, and to deliver thee to the tormentors, because thou hast despised the patience and long-suffering of God. God hath suffered thee long, but now he will suffer thee no longer to go unpunished. CHAP. XIII. Of the second impediment of Repentance: presuming on God's mercy. PResuming on God's mercy, is the second impediment 2 Presuming on God's mercy. Where, consider two things. that hindereth many from Repentance. The wicked man that liveth in sin, & leadeth an life, because he feels no judgement of God fall upon him for his sins, presumes to sin still, and pleads for himself; God's merciful; Christ died for sinners, etc. It is true, God is merciful. He is a exod. 34. 6. 7. the Lord God, merciful, and gracious, long-suffering, and abundant in goodness and truth: keeping mercy for thousands, forgiving 1 God is only merciful to penitent sinners. iniquity, transgression and sin. But understand, First, that God is merciful only to penitent sinners: to such as b Isay 1. 16. 17. 18. cease to do evil, and learn to do well: to such as c Isay 55. 7. forsake their evil way, and return unto the Lord: to such as d Ezek. 8. 21. turn from all the sins which they have committed, and do that which is lawful and right. And although it be true, that God hath mercy, and plenty of mercy for sinners, though never so wicked and , if they truly and unfeignedly repent them of their sins; yet the mercy of God is not extended to impenitent sinners, to such as are obdurate, and hardened in their sins, not to such as are grown obstinate, rebellious, and disobedient against the Lord. Impenitent Kaine, hardhearted Pharaoh, and despairing judas, these find no mercy, these dye in their sins without mercy: only penitent sinners find mercy: David, Peter, Marie Magdalene, and such sinners as have truly repent of their sins, have obtained mercy. Secondly, God is merciful indeed; but as he is merciful, 2 As God is merciful, so he is also just. so is he also just: as he is merciful, he is very ready to pardon iniquity, and to forgive sin; but as he is just, he will punish sinners, and will in no case spare them that presumptuously go on in their sins: As Moses tells the presumptuous sinner, e Deu. 29. 19 20 And it come to pass, when he heareth the words of this curse, that he bless himself in his heart, saying, I shall have peace, though I walk in the imaginations of my heart, to add drunkenness to thirst, the Lord will not spare him: but then the anger of the Lord, and his jealousy shall smoke against that man, and all the curses that are written in this Book shall lie upon him, and the Lord shall blot out his name from under heaven. This serves to reprove those, who by no admonition, Use. or counsel. will be brought to repentance and amendment Against those that presume on God's Mercy. of life, but still live in sin, do wickedly, go on in sin from day to day, and say, God's merciful: but dost thou not hear (O man) that God is merciful only to repenting sinners? And understandest thou not, that as God is merciful, so he is also just? A merciful Father, but also a just God? How then darest thou be so venturous, so bold, yea, so presumptuous, to do wickedly, 〈…〉 in thy evil course of life, & yet to bless thy 〈◊〉 in the evils 〈◊〉 flatter ●●y self in thy sins, 〈…〉 well, Go●● merciful? because 〈…〉 wil● 〈◊〉 therefore do wickedly, and 〈…〉? Nay ●●ther, because God is merciful, 〈…〉 of our sins, that we may 〈…〉 ●nd since mercy with the Lord. He that ●●●th 〈◊〉 merciful, and yet still sinne●h against God, shall one day find that God is a God of ●ustice, and will not suffer the sinner to go unpunished. Wh●●●fore the 〈◊〉 Son of Sir●ch giveth the presumptuous sinner 〈◊〉 admonition▪ f 〈…〉 Say not, his mercy is great, he will be 〈◊〉 for the multitude of my sins; for mercy and wrath 〈◊〉 from him, and his indignation resteth upon sinners. CHAP. XIIII. Of the third impediment of Repentance: Custom in sinning. CVstome in sinning, is the third impediment of 3 Custom in sinning. Repentance: A sinner having once gotten a habit and custom of sinning, is loath to leave, and very hardly persuaded to forsake his sin: a Cons●●t●do est altera natura. Custom is another nature. Through long continuance in sin, sin groweth to be a usual thing with a sinner: As it is usual, and natural with him, to eat, and drink, and sleep; so is it usual, and even natural with him, to sin. Custom prevails with him. The Lord greatly reproves the jews for this their custom in sinning; comparing them to the Ethiopian, and Leopard; b Jerem. 13. 23. Can the Ethiopian change his skin? or the Leopard his spots? then may ye also do good, that are accustomed to do evil. Letting us thereby see the Custom in sinning; and giving us to understand, what a great impediment and bind●●●nce, custom in sinning is to repentance, and 〈◊〉 of life. Were it not an exceeding difficult 〈…〉 for any one to take in hand, to wa●● the 〈…〉 till it were white? So i● it an excee●●●● 〈…〉 ●o alter and change 〈…〉, that h●●h accustomed ●●●selfe 〈…〉. to d●e evil. 〈…〉 will wa●● away the thick 〈…〉 soul, sa●e only that pure and 〈…〉, the blood of jesus Christ, which cleanseth us ●rom all sin▪ What hinders the common s●earer from repenting 〈…〉 ●●earing; what is the cause that he 〈…〉 ●●earing; that even in hi● ordinary communication 〈…〉 with him 〈…〉 as to speak, but custom of s●earing? what hinders the liar, tha● he cannot leave his lying, but cust●●e? and what makes the drunkard that he 〈◊〉 not lea●e his drunkenness, but custom? drinking? he hath so long continued in that course of life, and so accustomed himself unto its that now he cannot leave it. Whosoever then would truly repent him of his sins, Use. let hi● take he●d of accustoming himself to any sin; Not ●● accust●●●●ur selu●● t● any sin●●. and that he doth not use himself to any vicious and sinful course of life: And to that end every one of us ought to be careful to prevent sin betime: c 〈…〉. Stay the first beginnings of sin. Let not thy heart be enti●ed to delight in evil thoughts suggested by Satan; or if thou pleasest thyself in those enticing thoughts for a moment, yet consent not unto them: Or if thou suffer thy heart to consent, yet beware of the practice of sin: or if through the subtle suggestions of Satan, and the corruption of thine own heart, thou hast yielded to commit iniquity, and to do the evil deed: O repent betimes, forsake thy evil way, continue not in wickedness; lest by thy long continuance in sin, thou accustom thyself to do evil; and than it will be hard for thee to leave thy sin: hard for thee to do good, which hast accustomed thyself to do evil. 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 from repentance; but this their hope is a vain hope; and men build this their vain hope upon a very weak and deceivable foundation: Some upon their young age; some, upon the strength of their body; and others, upon the pure and good complexion: One reasons thus, I need not repent yet, I am but young, I am in my youthful days, in the prime of my age, in my flourishing years, I hope to live yet many years; I shall have time enough to repent hereafter; it will be time enough for me to repent when old age cometh. Another thus, I feel my body to be strong and lusty; I am healthful, I have no pain, nor ache, I feel no infirmity, neither am I troubled with any disease; I shall live long, I need not repent yet; it will be time enough for me to repent when my strength faileth, when I feel myself grow weak, and when sickness cometh upon me. Another thus, I am of a pure and good complexion, of a ruddy countenance, death will not come near me, I may take my pleasure yet a long time: And as for repentance, when I begin to wax pale and won, and when I perceive wrinkles to appear in my face, than I will repent. Thus foolish are we, to put off our repentance till old age, till the day of death, and till the last hour. But grant, that God suffer the sinner to live in his course of life, even till he be old, yet he will hope still to live a little longer; there's no man so old, but thinks he may live yet one year longer: So vainly do men please themselves with the hope of long life: And this hope of long life harms many a soul, and hinders thousands from speedy repentance: They hope to live long, and to enjoy many days and years; they say, a Isa. 56. 19 To morrow shall be as this day: b jam. 4. 14. Whereas they know not what shall be on the morrow. The consideration hereof may admonish us not to Use. defer our repentance from day to day, and from year Not to defer our repentance upon hope to live long. to year, upon hope to live long; for that is but a vain hope: Solomon admonisheth us well concerning this, c Pro. 27. 1. Boast not thyself of to morrow, for thou knowest not what a day may bring forth. That foolish man that boasted himself in the multitude of his riches, saying, d Luk. 12. 19 Soul, thou hast much goods laid up for many years, take thine ease, eat, drink, and be merry; and hoped to live long, and to see many years, found by lamentable experience, that his hope was but a vain hope, for he lived not till the next morning: For e Ver. 20. God said unto him, thou fool, this night thy soul shall be required of thee. Let not then the hope of long life encourage thee still to sin, and to do wickedly, but now, betimes repent, while God giveth thee time and space to repent: While God giveth thee to day, defer not till to morrow. But repent to day, f Heb. 3. 13. While it is called to day, lest (as the Apostle saith) any of you be hardened through the deceitfulness of sin. CHAP. XVI. Of Motives and persuasions to repentance: of the two first motives THe sixth, and last thing, in the treatise of Repentance, 6 Motives and persuasions to Repentance. Four. is, concerning the motives and persuasions, to repentance: which, I reduce to four heads. The first, I take from testimonies of Scripture. The Second, from examples of penitent sinners. The third, from the necessity; and The fourth, from the benefit of repentance. Touching the first: the Scripture is plentiful in exhorting 1 Testimonies of Scripture. to repentance; persuading to turn from sin, and to return unto the Lord. Esay saith, a Isa 55. 7. Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord. Ezekiel saith, repent, and b Ezek. 18. 30. turn yourselves from all your transgressions. Hosea saith, c Hos. 14. 1. O Israel, return unto the Lord thy God. joel saith, d joel. 2. 13. Rend your heart and not your garments, and turn unto the Lord your God. And so the rest of the prophets in the old Testament: In the new testament, we find john Baptist, the voice of the crier in the wilderness, the preparer of the way of the Lord, preaching repentance unto sinners: e Mat. 3. 2. repent ye, for the kingdom of heaven is at hand. And again f Vers. 8. bring forth fruits meet for repentance. And when Christ jesus himself began to preach; his first Sermon was of Repentance: g Mat. 4. 17. repent ye for the kingdom of heaven is at hand. The Apostles of Christ walk in the same steps, preaching repentance to sinners: S. Peter. preached repentance to the jews, h Acts. 2. 38. repent and be baptised every one of you in the name of jesus Christ, for the remission of sins. Again he saith, i Acts. 3. 19 repent ye therefore, and be converted, that your sins may be blotted out, so S. Paul exhorteth the Athenians to repent: k Acts. 17. 30. And the times of this ignorance God winked at, but now commandeth all men every where to repent. And S. james exhorteth saying, l jam. 4. 8 9 cleanse your hands you sinners and purify your heart you double minded: be afflicted and mourn and weep. Thus the Scripture exhorteth to repentance. The second motive to persuade us to repentance, I 2 Examples of penitent sinners. take from the example of penitent sinners. to move us to repentance, it is profitable for us, to set before our eyes the examples of penitent sinners: who though they have sinned and done wickedly, yet have repent and returned unto God. Manasseh King of judah was a great sinner, and for his great sins, carried to Babylon; but being in affliction, m 2 C●ron. 33. 12. 13. He besought the Lord his God, and humbled himself greatly before the God of his fathers, and prayed unto him, and he was entreated of him, and heard his supplication, etc. David, though he committed adultery with Bathsheba, yet he repent and said, n 2 Sam. 12. 13. Psal. ●1. 4. I have sinned against the Lord, though Peter denied his master Christ, yet he repent he was sorry for his sin, o Mat. 26. 75. He went out and wept bitterly. And what shall I more say? for the time would fail me, to tell of Noah, & Lot, and of Solomon, of Marie Magdalen, and Zaccheus, of the converted jews, of the keeper of the prison converted by Paul, and of Paul himself; who, as he himself confesseth, p 1 Tim. 1. 13. Was before, a blasphemer, a persecutor, and inturious, but through repentance obtained mercy. These are examples written for our instruction, that we should not live in sin, nor go on in any wicked and course of life, but repent and amend our lives, as they did: Which serves, To reprove those, who set before their eyes the lives Use. of the Saints, not as examples of repentance, but as Against those who are willing to imitate the Saints in their sins but not in their repentance. cloaks for their sins: the drunkard looks upon Noah as he was drunken, and lay uncovered; but not as he awaked from his wine, and repent of his drunkenness: and reasoneth; that drunkenness is not so great a sin, for Noah was drunk, and yet was saved: but willingly forgets, that Noah repent of his drunkenness; and hath not understanding to reason thus; Noah, I hear, was drunken, and repent; he was drunk no more: I have been also drunken, I ought to repent of my drunkenness: God give me grace that I may repent as N●●h did, and that I may be drunk no more. The adulterer sets before his eyes, David committing adultery with Bathsheba; and the adultress, the whorish woman, Marry Magdalen, living in lewdness: but have not grace to repent with David, and to weep for their sins with Marie Magdalen. Thus wicked and men pervert the examples of penitent sinners to their own destruction. the drunkard is well pleased to be drunken with Noah, but is loath to repent with Noah. The adulterer takes great pleasure in committing filthiness with David, but will not be brought to repent with David: the whorish woman imitates Marie Magdalen, and that willingly in her naughtiness, but thinks it a grievous thing to sit weeping for her sins with Marie Magdalen. The sins of the Saints, and the infirmities of good men are recorded in the Scriptures, not that we should imitate them in their sins, and be like unto them in their vices; but rather that we should by their examples be warned to beware of falling into sin: and if we sin, not to lie and live in sin, but to rise again by repentance, as they did; and to imitate them in their virtues: q Magnus isse Dauid p●●●auit 〈…〉 pe●catu● 〈◊〉 le●go 〈…〉 sine per●culo peccare conceditur? Non nam hac de causa cavere debemus, & facta fortia imi●ar● sanctorum Chrys ad baptizandos. Hom. 4. Worthy David (saith Chrysostome) sinned, and that a great sin; what then? may we therefore sin, and think to escape? No. But for this cause we ought to be more wary, and to imitate the worthy deeds of the Saints. The examples of penitent sinners ought to move and persuade us to repentance. CHAP. XVII. Of the third motive to Repentance: the necessity of Repentance; considered first in regard of the benefits of God. THe third motive to persuade to repentance, 3 The necessity of Repentance. In regard of I take from the necessity of Repentance: How necessary it is for every sinner to repent, to turn from sin, and to return unto the Lord, will appear, if we consider First, the benefits of God towards us. Secondly, the patience and long suffering of God. Thirdly, the shortness of our life. Fourthly, the certainty of death. Fiftly, the uncertainty of the hour of death. Sixtly, the certainty of the judgement to come. seventhly, the uncertainty of the day of judgement. Eightly the punishment of impenitent sinners. First, the benefits of Almighty God shown unto us, 1 The benefits of God. are so manifold, and his goodness so great, that we ought thereby to be moved to repentance; for, when we were not, the Lord God by his omnipotent power created us: of nothing, he made us something: and not of the meanest sort of the creatures, but the most excellent creatures upon the earth, little less than the Angels: for, besides the comely proportion of the body, God a Gen. 2. 7. breathed into man the breath of life: gave him a reasonable and an understanding soul, whereby we might kgow God, and his Son Christ jesus, whom to know is eternal life. Of this speaks S. Augustine thus, b Non eram, & creastime; nihil fueram, & de nihilo me aliquid fecifli: quale antem aliquid? non stillam aquae, non ignem, non auē, vel piscem, non serpentem, vel aliquid ex br●tis animalibus, non lapidem, etc. & paulò minus paren me creasti Angelis: quia rationem te cognoscendi cum ipsis à te communem accepi. Aug. Soliloq. cap. 7. I was not, and thou didst create me: I was nothing, and of nothing thou hast made me something: and what something? not a drop of water, not fire, not a bird, or a fish, not a serpent, nor any of those brutish creatures; neither haste thou made me a stone, etc. and thou hast made me little less than the Angels, because thou hast given me reason and understanding with them to know thee. And God hath not only created us excellent creatures, but c Gen. 1. 31. good: yea, hath created us in d Gen. 1. 27. his own image: expounded by the Apostle to be e Ephes. 3. 24. righteousness and true holiness. Moreover, having so created us; by his careful providence he still provideth things necessary for us, food and raiment, and all things convenient for this present life. Furthermore, he protecteth & defendeth us from perils & dangers: & besides all this, he hath bestowed one incomparable and unspeakable benefit upon us, he hath given us his Son jesus Christ to die for us, to shed his blood for us, that he might save us from perishing, that he might redeem us from the bondage of Satan, and ransom us from the power of the devil: that he might preserve our soul from hell, and bring us to everlasting life. He hath given us his Son, and with him all things, as saith the Apostle, f Rom. 8. 32. He that spared not his own Son, but delivered him up for us all: how shall he not with him also freely give us all things? He giveth us the liberal use of the creatures, both to feed us, and us: he giveth us also spiritual food for our souls, the word and Sacraments; he gives us the Sun, the Moon, & the Stars, those glorious lights of Heaven to lighten us; he hath given his Angel● charge over us to guard us, and prepared Heaven at the last to receive us. All which, the Lord our God hath done for us, not for any merit or desert in us, (for we were g Rom. 5. 6. 8. 10. sinners, and , we were his enemies) but of his mere mercy, and h Ephes. 2. 4. love wherewith he loved us in Christ jesus. O the incomparable love of God towards us miserable and wretched sinners! Now, shall not the consideration of these benefits of Use. Almighty God be sufficient to bring us to repentance? God's benefits toward us should work in us Repentance, and bind us to obedience. hath God made us so good, and shall we be so evil? hath he created us in holiness and righteousness, and shall we be so unholy and unrighteous? doth not God daily do us good, feeding and nourishing us, providing things needful for us, graciously preserving and defending us? and shall we still vex and grieve the Lord by our sinful course of life? hath he not mercifully given his Son Christ jesus to die for us, to save our souls? and shall we foolishly run headlong into sin, to the utter destruction and wilful casting away of our souls? O consider this ye that set light by the benefits which God hath done for us. As Moses, upon the rehearsal of the benefits of the Lord done for Israel, speaks thus unto them, i Deut. 10. 12. And now Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways, and to love him, and to serve the Lord thy God with all thy heart, and with all thy soul: So I say unto thee O man, to whom the Lord hath showed great mercy and goodness: upon whom he hath bestowed incomparable benefits: whom God hath created, redeemed, and doth continually preserve; what doth the Lord thy God require of the●, for creating, redeeming, and preserving thee, but to repent of thy former sinful life, and to turn to th● Lord thy God? What doth he require of thee, but to fear the Lord thy God, to walk in all his ways, and to ●oue him, and to serve the Lord thy God with all thy heart, and with all thy soul? CHAP. XVIII. Of the patience and long-suffering of God; and how it ought to lead us to Repentance. SEcondly, in regard of the patience and long-suffering 2 The patience and long-suffering of God. of God, its necessary for a sinner to cease from his sins, to repent, to turn from sin, and to turn unto the Lord; for the patience and long-suffering of God is exceeding great towards a sinner. The Scripture witnesseth the great patience of God: David saith, a Psal. 103. 8. The Lord is gracious and merciful, slow to anger. Of the jews the Lord saith thus by Esay, b Isa. 65. 2. I have spread out my hands all the day unto a rebellious people. St. Paul plainly calls God c Rom. 15. 5. the God of patience. The patience of God was great to Niniuch, giving them d joh. 3. 4. forty days space to repent. And to the jews, e Act 13. 18. forty years suffering their manners in the Wilderness. But his patience was exceeding great to the old world, giving them an f Gen. 6. 3. hundred and twenty year's space to repent. How patiented the Lord is to sinners, how slow he is to wrath, and how he forbears to punish sinners, Chrysostome showeth, comparing the destruction of jericho with the Creation of the world: g Cum struit Deus, velociter struit. When God build●th, saith he, he buildeth swiftly: but when he destroyeth, he destroyeth slowly: Cum destruit, tarde destruit, velox Deus struens, tarde destruens, etc. Chrys. de panit. Hom. 5. God is swift in rearing up, slow in pulling down. In six days he made the world; in six days he created heaven and earth, the Sea, and all things therein; but God who in a short time made such a great and glorious frame of Heaven and Earth▪ and created such an innumerable company of Creatures; ye● purposing to destroy but one City in the world, jericho, he took the space of seven days. h Quare? num potentia imbecillier? sed clementia diutius tolerat. Chrys ibid. What? was it because he could not destroy lericho in shorter space? No. He could have destroyed it in a moment; but hereby he shown his clemency, his patience, his forbearance, and long-suffering. Now, whereas the Lord is so patiented and long-suffering, towards sinners; it should be a forcible motive to persuade every sinner to repent of his sins, to live no longer in sin, but to turn from sin, and to turn to the Lord; that so the Lord might be gracious and merciful unto him. Thus saith the Prophet Esay, i Isay 30. 18. Therefore will the Lord wait, that he may be gracious unto you. The Lord is gracious and merciful, he waiteth for our repentance, and expecteth when a sinner will turn unto him, that upon his repentance the Lord may be gracious unto him, and show mercy upon him. So exhorteth the Prophet joel, k Joel 2. 13. Rend your heart and not your garments, and turn to the Lord your God, for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil. So S. Peter saith, l 2 Pet. 3. 9 The Lord is not slack, concerning his promise, (as some men count slackness) but is long-suffering to usward, not willing that any should perish, but that all should come to repentance. Wherefore is it that the Lord is patiented and long-suffering? it is because the Lord is so gracious and merciful, that he would not have sinners to perish in their sins, but rather that they should come to repentance, and be saved. So then the patience and long-suffering of God should bring sinners to repentance. Which serves to reprove those, who abuse the patience Use. and long-suffering of God to licentiousness, to Against those who abuse the Patience and long-suffering of God. wantonness, and wickedness. Because the Lord is gracious and merciful, patiented and long-suffering, therefore sinners ought to repent, and turn to the Lord, that he might show mercy upon them; but wicked and men, perceiving that they do wickedly, and that God lays no punishment upon them, but suffers them to go unpunished. Hence they take occasion to sinne the more, and so abuse the patience of GOD, which should lead them to repentance; as the Apostle reasoneth against such a sinner, m Rom. 2. 4. Despisest thou the riches of his goodness, and forbearance, and long-suffering, not knowing that the goodness of God leadeth thee to repentance? The sinner that despiseth the patience and long-suffering of God, being nothing moved to repentance, for all the patience and long-suffering of Almighty God shown unto him, is like to an ungracious Child, who, having done evil, and being reproved of it by his Father, and admonished to amend, regardeth not his Father's admonition; maketh light of his words, and the more that his Father favours and spares him, the worse he grows. So a wicked and man, living in sin, regardeth not the admonition of the Lord; setteth light by the word of God calling him to repentance; despiseth the patience and long-suffering of God; yea, and the longer that the Lord suffers him, & forbears to punish him, the worse he grows. It is as the Prophet Esay saith, n Isay 26. 10. Let favour be showed to the wicked, yet will he not learn righteousness. The jews in their affliction remembering their sins, say, o Lam. 3. 22. It is the Lords mercies that we are not consumed. And surely, if we call to mind our manifold sins & iniquities, which we daily commit against the Lord, by thought, word, & deed; we cannot but acknowledge, that it is of the Lords mercies that we are not consumed. The Lord might in his justice cut us off, for the very first transgression, for one evil thought, for one wicked word, for one sinful deed: and when we find the mercy and goodness of God so much showed towards us, as to spare ●s; and suffer us to live, notwithstanding our vile, wicked, and sinful life; O how ought we to acknowledge the goodness of God herein? and how ought we to praise the Lord for his mercy and patience towards us, in suffering us so long? Wherefore, a sinner should be so far from making the patience of God to be an occasion of deferring, that it ought rather to hasten his repeatance. And he should reason thus; hitherto, I have lived in sin, and done wickedly, and yet the Lord hath been ●o gracious unto me, that he hath spared me: he might have cut me off in the midst of my sins, it is of the Lords mercies that I am not consumed: and now, I know not whether the Lord will forbear me any more: Wherefore, I will delay the time no longer, I will now repent; I will now return unto the Lord: the patience, and long-suffering, and the goodness of the Lord shall lead me to repentance. CHAP. XIX. Of the shortness of our life: of the certainty of death: and the uncertainty of the day and hour of death: and how in regard of these, its necessary for a sinner to repent. THirdly, its necessary for a sinner to repent of his sins, and to amend his life, in regard of 3 The shortness of man's life. the shortness of our life. In the first age of the world, men lived long; because as yet sin was not multiplied in the world: for as one saith, a D●c●r●●tus est 〈…〉 dec●●sus, s●●●●dum 〈…〉, cap. ●6. the course of man's life was shortened according to the increase of some. For when sin began to be multiplied on the earth, when the wickedness of man was great in the earth; then did God drown the world of the , and shortened the days of man; so that whereas in the beginning of the world, and before the stood, men lived eight or nine hundred year; after the flood, they attained not two hundred: for Abraham lived but an b Gen. ●5. 7. hundred threescore and fifteen years. And jacob counteth his days to be c Gen 47. 9 an hundred and thirty. And in the time of Moses the days of man's life were counted but d Psal. 90. 10. threescore and ten. The Scriptures speak thus of the shortness of man's life. job saith, e Ilb 14. 1. Man that is borne of a woman is of few days. David thus, f Psal. 39 5. behold, thou hast made my days as an hand-breadth, and mine age is as nothing before thee: verily, every men at his best state is altogether vanity. Our life, for the shortness thereof, is compared to things of great swiftness, and short continuance. job compares our life to a g Job 7. 6. Weaver's shuttle: to a running h job. 9 25. 26. Post: to the swift Ships: and to the flying of an Eagle hasting to the prey: to a i Ilb 14. 2. flower of the field, that is soon cut down, and withered, as al●o to a shadow that fleeth and continueth not. David, to the k Psal. 103. 15. grass and slower of the field, which in the morning flourisheth, and groweth up, in the evening is cut down and withereth. St james, to a l jam. 4. 14. vapour that appeareth for a little time, and then vanisheth away. The woman of Tekoa, in her parable, compares the life of man to m 2 Sam. 14. 14. water spilt on the ground, which cannot be gathered up again: and indeed, n Pret●reunt ann●m refluentis aquae. our years pass away as the running waters. For as all Rivers run into the sea from whence they came, so do all men run, and hast to the earth from whence they came. Our life is nothing else but a passing from life, and a tending to death. For from our infancy, we pass to childhood; from childhood, to young age: from young age, to middle age: from middle age, to old age: and from old age, to death. Now the shortness of our life ought to be a great motive to persuade us to repentance and amendment of life. And to be wary how we spend our days. This, Moses the man of God teacheth us from the consideration of the shortness of our life: for having told us that the length of our days is but threescore years and ten, hereupon prays, and therein teacheth us to pray, o Psal. 90. 12. so teach us to number our days, that we may apply our hearts unto wisdom. This reproves the great folly of those, who spend their days in vanity and wickedness: living at ease, passing Use. away their time in eating, and drinking, and making Against those who spend the sho●t time of their life, ill. merry: considering not how short their life is, nor how soon, and suddenly, they may be cut off, and their days come to an end. It is with many, as job saith, p job. 21. 13 they spend their days in wealth, and in a moment go down to the grave. It is the praise of Moses, that when he was in Pharaoh's Court, and might have lived there in all worldly honour, and enjoyed his pleasures at full; yet q Heb. 11. 25. he refused to be called the son of Pharaoh's daughter, choosing rather affliction with the people of God, then to enjoy the pleasures of sin for a season. Letting us thereby understand two things, first, that the pleasures of sin, are but for a season: secondly, that a wise man, as Moses, will not adventure the loss of felicity in heaven, which is everlasting, for the enjoying of the pleasures of sin for a season. Sin is committed in this present life, and this life is but short: we are but of small continuance here; and therefore if a man should give himself to all sports and mirth that could be invented, and solace himself in all worldly delights and earthly pleasures, even to satiety: yet these pleasures would be but for a short time, but for a season: now no wise man, none but a very fool will buy his pleasures so dear, as for the enjoying of his earthly pleasures, to lose heavenly joys; and for the winning of things temporal, to lose things eternal. Fourthly, its necessary for a sinner to repent, and amend 4 The certainty of Death. his life, if he consider the certainty of death. Our life is but short, and death is certain: God hath determined the end of man's days upon earth. After that Adam had finned, God said unto him, r Gen. 3. 19 dust thou art, and unto dust shalt thou return. job saith, s job 14. 10. Man dieth, and wasteth away, yea, man giveth up the Ghost, and where is he? David demands, t Psal. 89. 48. What man is he that liveth, and shall not see death? S. Paul saith, u Heb. 9 27. it is appointed unto all men once to die. x 2 Sam. 14. 14. We must needs die. y job 14. 5. God hath determined the days of man, the number of his months are with him, he hath appointed him his bounds that he cannot pass. Death is certain: now the consideration of the certainty of death, aught to be of great force to move a sinner to repent, and amend his life, because its certain, he shall die. And to add more strength hereunto, consider in the 5 The uncertainty of the day and hour of Death. fift place, the uncertainty of the day and hour of death. We are certain we shall die, but we are uncertain when we shall die: there is nothing more certain than death, and nothing more uncertain than the hour of death. Of this uncertainty of the day and hour of death, Solomon speaks thus: z Eccles. 9 12. Man knoweth not his time, as the fishes that are taken in an evil net, and as the birds that are caught in the snare, so are the sons of men snared in an evil time, when it falls suddenly upon them. While the Amalekites were a 1 Sam. 30. 16. 17. eating and drinking and dancing; even in the midst of their mirth, David came upon them with his men of war, and slew them. While jobs sons and daughters b job 1. 18. 19 were eating and drinking, the house fell upon them, and slew them. While Belshazzar that great King was c Dan. 5. 1. 2. 3. 4. 5. 6. drinking wine, and making merry with his Lords, and with his wives and concubines, the hand-writing appeared on the wall, writing fearful things against him; which made his countenance to change, caused the joints of his loins to tremble, and his knees to smite one against another. And d Ver. 30. in that night was Belshazzar the king of the Chaldeans slain. These thought not that death had b●n so near approaching unto them: they thought little, that death had stood waiting for them, even then, when they were eating and drinking, and making merry. Now, the consideration of these things, that death is Use. so certain, and the day and hour of death so uncertain; To prepare for the day of Death. aught to be a forcible motive to persuade us to repentance, and amendment of life; to redeem the time past, to prepare for our last end, and to be making ready for death before it come: that when it cometh, it may not take us unawares. Augustine saith, e Di●m n●bis no●●ssimum m●r●is nostrae ab●c●●dit, ne 〈◊〉 sut●ro aliquid pr●mittain●●. Aug. in Psal. 34. God hath hid from us the last day of our death, least ●● should promise unto ourselves anything of the time to come. Another saith, f All sco●dit●s est homin● d●●s mortis ip●●us, ut semper ben●fa●iat, s●mpe● mortem sua● pirates. Aut●. op●ris i●p●●f. in Math. Hom. 51. the day of death is hid from man, th●t h● might always be doing good; always expecting 〈◊〉 or death. Happy were we, if we could with holy I●●▪ ●atch and wait for the day of our death; and ●ay with ●im g job. 14. 14. all the ●●●es of my appointed time will I wait, 〈◊〉, ch●●ge com●. ●or to them that watch and wait for death, ●nd 〈◊〉 are ●or i● before it come, death cannot come 〈◊〉 m●● because it cometh not unexpected: but to them th●● de●●● their repentance, and put fare hom them the evil day, promising themselves long life; death come●●uddenly: because they have not prepared for the coming of death. Wherefore, that warning of our Saviour Christ, is greatly to be regarded of us; h Luk. 21. 34. 35. take heed to yourselves, least at any time your hearts be overcharged with sursetting & drunkenness, and cares of this life, and so that day come upon you unawares. For as a snare shall it come on all them that dwell on the face of the whole earth. CHAP. XX. Of the certainty of the judgement to come: and of the uncertainty of the day of judgement. Both which ought to move us to Repentance. Sixthly, its necessary for every one to repent of his 6 The certainty of the judgement to come. sins, and to amend his life, to turn from sin, and to turn unto God, in regard of the judgement to come; for certain it is, we shall come to judgement: and must answer for all the evil deeds that we have done: and woeful will that day be unto us, if we have not repent before that day come. That the day of judgement will certainly come, is evident: Solomon speaks thus to the young man: a Eccles. 11. 9 rejoice O young man, in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes: but know thou, that for all these things, God will bring thee into judgement. S. Paul saith, b 2. Cor. 5. 10. we must all appear before the judgement seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. And again, c Heb 9 27. it is appointed unto all men once to die, and after this the judgement. The Lord of a great house hath his Steward, to whom he commits the rule and government of his house, but when he pleaseth, he calleth his Steward to an account, and saith unto him, give account of thy Stewardship. The Merchant hath his Factor for him beyond the Seas; but after a space of time, the Merchant calls his servant to a reckoning: the malefactor being apprehended, is laid in the prison, and little is said to him, till the judge come: but after a while, the judge cometh, and calleth him to judgement. We are Gods Stewards: What good things we have, and enjoy, they are all the gifts of God, we have but the use of them, God is the right owner of them all; and the time will come, that the Lord will say unto us, d Luk. 16. 9 give account of thy stewardship, thou mayst be no longer steward. We are Gods servants: he hath committed his talents unto us▪ to one ten; to another, five; and to another, one; and the time will come, that God will call us to a reckoning, to see how we have employed our gifts, and how we have used, or abused those good things which God hath bestowed upon us. Yea, we are evil doers, such as have offended the majesty of almighty God, transgressed his laws, and broken his commandments; the time will certainly come, when we shall be called to judgement, and must stand before the judgement seat of Christ, to render an account of our deeds, and to receive according to the things that we have done in this life, whether they be good or bad. O then consider; how doth it stand Use. every one of us in hand, to cast up our accounts before To cast our account, and make our reckoning aforehand. hand? now, to make even reckoning? and now, to repent of our transgressions and iniquities, that our sins may be blotted out of God's book? and that when we come to judgement, our sins be not laid to our charge? This use S. Paul teacheth us to make of the certainty of the judgement to come, in his sermon to the Athenians, e Act. 17. 30. 31 the times of this ignorance, God winked at, but now commandeth all men every where to repent: because he hath appointed a day, in the which he will judge the world in righteousness. Because God hath appointed a day in the which he will judge the world, therefore all men every where ought to repent. The certainty of the judgement to come, should move us to repentance. seventhly, It's necessary for a sinner to repent, to 7 The uncertainty of the day of judgement. turn from sin, and to return unto the Lord, in regard of the uncertainty of the day of judgement. Certain it is, there shall be a day of judgement; but when that day shall be, is unknown to us: it's well known to God, but from us its hidden, and kept secret. Our Saviour Christ saith, f Mat. 24. 36. Of that day and hour knoweth no man, no, not the Angels of heaven, but my Father only. And again, g Mat. 25. 13. ye know neither the day, nor the hour, wherein the Son of man cometh. When the Disciples asked our Saviour, h Act. 1. 6. 7. Lord, wilt thou at this time restore again the kingdom to Israel? He said unto them, It is not for you to know the times or the seasons, which the father hath put in his own power. Saint Paul compares the coming of Christ to judgement, for the uncertainty, and suddenness thereof, to the travail of a woman: i 1. Thes. 5. 3. When they shall say, peace, and safety: then sudden destruction cometh upon them, as travail upon a woman with child. S. Peter, to the coming of a thief in the night. k 2. Pet. 3. 10. The day of the Lord will come saith he, as a thief in the night. Thus uncertain is the day of judgement. And that this uncertainty of the day of judgement, aught to move us to repentance, appeareth in the reproof of the Angel of the Church of Sardis; l Rom. 3. 3. Remember therefore, how thou hast received & heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee. This serves to reprove those, who, though they know Use. that there shall be a judgement, yet live wickedly; and Against those, who think that Christ will still defer his coming to judgement. vainly persuade themselves, that the day of judgement is fare off, and that Christ will not make such haste to come to judgement. But take heed thou profane man, beware of scoffing at the coming of Christ to judgement. Say not thou, m 2 Pet. 3. 4. 9 Where is the promise of his coming? For the Lord is not slack concerning his promise (as some men count slackness) but is long-suffering to usward, not willing that any should perish, but that all should come to repentance. Though the Lord be in thy account, slack in coming, it is not slackness; it is but forbearance: it is his long-suffering: because the Lord is not willing that thou shouldest perish, but that thou shouldest come to repentance. But if thou shalt defer they repentance, and still do wickedly, and say in thy heart, with that bad servant, n Luk. 12. 45. 46 my Lord delateth his coming, and shalt begin to beat the men-servants and maidens, and to eat and drink and to be drunken: The Lord will come in a day when thou lookest not for him, and at an hour when thou art not ware, and will cut thee in sunder, and will appoint thee thy portion with the unbelievers. But let all them that hope to speed well at the day of judgement, watch and wait daily and hourly for the coming of Christ to judgement: because we know neither the day nor the hour of his coming. And thus our Saviour exhorteth us; o Mat. 24. 42. Watch therefore, for ye know not what hour your Lord doth come. And again, he saith, p Ver. 44. be ye also ready, for in such an hour as ye think not, the Son of man cometh. Seeing we are sure that the Lord will come, and we know not when, not what day, nor what hour of the day, not what night, nor what watch of the night; therefore we should watch, having our q Luke 12. 35. 36. 37. loins girded about, and our lights burning, and ourselves like unto men that wait for their Lord, when he will return from the wedding, that when he cometh and knocketh, we may open unto him immediately. Blessed are those servants, whom the Lord when he cometh shall find watching. r Luk. 21. 36. Watch ye therefore, and pray always, that ye may be accounted worthy to escape all those things that shall come to pass, and to stand before the Son of man. The wicked shall not stand in the judgement; the countenance of the judge shall be so terrible and fearful unto them, that they shall not be able to hold up their heads, but look down, and turn away from his presence, and say to the s Ren. 6. 16. 17. Mountains and Rocks, fall on us, and hide us from the face of him that sitteth on the Throne, and from the wrath of the Lamb: for the great day of his wrath is come, and who shall be able to stand? But as for the righteous; they shall lift up their heads, and stand with boldness of face, because they have in their life time made even their reckoning, they are washed from their sins in the blood of the Lamb: their transgressions and their misdeeds are blotted out of God's book: their debts are paid, the Books are cancelled; nothing can now be laid to their charge: they are in favour with God; and jesus Christ the judge, who sitteth on the Throne, looks favourably upon them, speaks comfortably unto them, and bids them t Mat. 25. 23. enter into the joy of the Lord. O then blessed are those servants, whom the Lord when he cometh, shall find watching. CHAP. XXI. Of the punishment of impenitent sinners: of their Temporal and spiritual punishment: and how these aught to move us to repentance. THe eight, and last motive to repentance, in regard 8 The punishment of impenitent sinners. of the necessity thereof, I take from the punishment of impenitent sinners. It's necessary for a sinner to repent, and amend his ways, in regard of the certain punishment that shall befall him, except he repent. For though the Lord be so patiented to suffer a sinner to go on in his wicked course of life for a time, and doth not punish him for every transgression; yet, if for all the long suffering, and forbearance of God, the sinner will not be brought to repentance, but will do evil still; in the end, such an impenitent sinner shall be sure to feel the hand of God against him, punishing and plagueing him for all his wickedness, according to that saying of Solomon, a Eccle. 8. 12. 13. Though a sinner do evil an hundred times, and his days be prolonged; yet surely I know that it shall be well with them that fear God, which fear before him. But it shall not be well with the wicked, neither shall he prolong his days, which are as a shadow, because he feareth not before God. So in Esay. The Lord saith, b Isa. 42. 14. I have long time holden my peace, I have been still, & refrained myself: now will I cry like a travailing woman, I will destroy & devour at once. The Lord is c Supplicij sumendi tarditatem, gravitate compensabit. S●u●t. in Isa. flow in coming to inflict punishment upon wicked and men; yet he will come, and when he cometh, they shall be sure to feel his heavy hand. Thus speaks the Lord concerning that woman jezebel, d Ren. 2. 20. 21. 22. I gave her space to repent of her fornication, and she repent not, Behold I will cast her into a bed, and them that commit adultery with her, into great tribulation, except they repent of their deeds. When some told our Saviour Christ of the e Luk. 13. 1. 2. 3. Galileans whose blood Pilate had mingled with their sacrifices, jesus answering, said unto them, Suppose ye that these Galileans were sinners above all the Galileans because they suffered such things? I tell you, Nay: but except ye repent, ye shall all likewise perish. Giving us to understand thereby, that if men live wickedly, and repent not of their wicked and life, they cannot avoid the judgement of God, but the heavy hand of God will be upon them except they repent: Except they repent they shall perish, and the consideration of this, that impenitent sinners shall be surely, and sound punished; should be a strong motive to persuade every sinner to cease from his sins, to repent of his wicked life, and to amend his ways, and to the end that this motive of the punishment of impenitent sinners may pierce more deeply, let us consider the several punishments wherewith God doth usually plague, and severely punish impenitent sinners, The punishment of impenitent sinners is of three Of three sorts. sorts. Temporal: Spiritual: and Eternal. The first punishment of impenitent sinners, is Temporal: 1 Temporal. Threefold. and that is threefold. The first, in their bodies: The second, in their goods and outward state: The third, In both. Touching the first: wicked and men, impenitent sinners are justly punished and plagued in their 1 In Body. Bodies, with some sore disease, and grievous sickness, to consume and destroy them, as the Lord saith in Leviticus; If ye shall d●spise my statutes, or if your soul abhor f Levi. 26. 15. 16. my judgements, so that you will not do all my commandments, but that ye break my Covenant: I also will do this unto you, I will even appoint over you terror, consumption, and the burning ague, that shall consume the eyes, and cause sorrow of heart. Solomon dissuadeth the young man to avoid the company of the strange woman, by this motive; g Pro. 5. 11. Lest thou mourn at the last, when thy flesh and thy body are consumed. Secondly, in their goods and temporal state: the Lord 2 In goods and temporal state. threatneth the Israelites if they will not hearken unto him, and will not do his Commandments, but despise his statutes, and in the stubbornness of their hearts, walk contrary unto him, and will not be reform, than he will h levit. 26. 16. 18. 20. punish them seven times more for their sins: they shall sow their seed in vain; their strength shall be spent in vain. For the Land shall not yield her increase, neither shall the trees of the land yield their fruits. job saith of the sin of Whoredom, i job 31. 12. it is a fire that consumeth to destruction, and would root out all mine increase. And Solomon saith, k Pro. 23. 21. the glutton and the drunkard shall come to poverty; and drowsiness shall a man with rags. Thirdly, sometimes wicked and men are punished 3 In both. both in their bodies and goods, in the destruction and overthrow of all that they have, because they have done wickedly, and have not repent of their wickedness. Witness the old world, l Gen. 7. 23. even the world of the , who were drowned in the flood; and they, their wives, and children, their beasts and cattles, and all that they had, overwhelmed in the waters, and did utterly perish. m Gen. 19 24. 25. Sodom and Gomorrah also were destroyed with fire and brimstone from heaven; the Lord overthrew those cities, and all the plain, and all the inhabitants of the cities, and that which grew upon the ground. And for their impenitency, are punished with such a sore judgement, that (as the Apostle saith) the Lord hath made them an n 2. P●t. 2. 6. ensample unto those t●●t after should live ▪ Thus the Lord punisheth wicked and men, which will not be brought to repentance and amendment of life, but continue still in their impenitency; sometimes in their bodies, sometimes in their goods and temporal state, and sometimes in both. Which may admonish us, to live no longer in sin, but Use. to cease from evil; to repent us of our sins wherein To cease to do evil, that it may be well with us and ours. we have formerly lived, and to amend our lives; as we desire the good and welfare of our bodies; as we wish well to our dearest friends; and as we would have the blessing of God upon our substance, and increase; that it may be well with us, and that the Lord may prosper us in all our ways. For impenitent sinners draw upon their own heads, temporal punishments, yea, not only upon themselves, but likewise, upon their wives and children, and all that they have. The second punishment belonging to impenitent sinners, 2 Spiritual. is spiritual. The Lord oft punisheth impenitent sinners with spiritual judgements: as blindness of mind, hardness of heart, and desperation: When God justly leaves the sinner to himself. And God justly forsaketh the sinner, and leaveth him to himself, because the sinner hath first forsaken God: for o A Deo deserti, Deum priores deserunt. Pola. Synt. t. 2. l. 6. c. 4. wicked men first forsake God, before God forsaketh them. Now to be forsaken of God, and to be left to themselves, is a deserved punishment of sin. St Paul saith of the Gentiles, p Rom. 1. 23. 24. 25. 26. 27. 28. they changed the glory of the uncorruptible God, into an image made like to corruptible man, and to birds, and four footed beasts, and creeping things; wherefore, God gave them up to uncleanness, through the lusts of their own hearts, etc. For this cause God gave them up unto vile affections, etc. And God gave them over to a reprobate mind, to do those things which are not convenient. Again, in his Epistle to the Ephesians, he showeth, that the q Ephe. 4. 17. 18. 19 Gentiles walked in the vanity of their mind, having the understanding darkened, being alienated from the life of God, through the ignorace that is in them, because of the blindness of their heart: who being past feeling, have given themselves over unto lasciviousness, to work all uncleanness with greediness. Pharaoh's r Exod. 4. 21. heart was hardened that he would not let Israel go. And to the sinner that hath despised the riches of God's goodness, and forbearance, and long-suffering, which should have led him to repentance, the Apostle saith, s Rom. 2. 5. after thy hardness and impenitent heart, treasurest up unto thyself wrath against the day of wrath: showing thereby, that when God hath showed his patience, and long-suffering towards a sinner, and the sinner repenteth not, but still deferreth his repentance, in the end, the Lord will lay a heavy and sore judgement upon him, hardness of heart; so that now his heart is hardened, he hath an impenitent heart, a heart that cannot repent. And sometimes the impenitent sinner is so forsaken of God, and left to himself, that he grows to desperation: and then through the strong temptations of the Devil, he works means to bring himself to some untimely death; as t 2 Sam. 17. 23. Ahitophel, and u Mat. 27. 5. judas. Now, whereas the Lord doth justly punish impenitent Use. sinners with such spiritual judgements, blinding To pray that God would soften our hard hearts. their minds, hardening their hearts, and leaving them to themselves; this should teach us to pray unto the Lord, that he would give us grace to lay aside all pride of heart, and stubbornness of mind, and that the Lord would take away from us our hard and stony hearts, and that by his good Spirit he would soften our hard hearts, that we might be moved to repentance, when God calleth us to repentance; and that we might humble ourselves before the Lord, and tremble at his word. For x Isa. 66. 2. to this man will I look, faith the Lord, even to him that is poor, and of a contrite spirit, and trembleth at my word. To this end, let us hear, and receive the exhortation of the Apostle to the Hebrews, y Heb. 3. 12. 13 take heed brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God; but exhort one another daily, while it is called To day, lest any of you be hardened through the deceitfulness of sin. CHAP. XXII. Of the eternal punishment of impenitent sinners; and of the pains of hell. And how this aught greatly to move us to Repentance. THe third punishment belonging to impenitent 3 Eternal. Herein Two things. sinners, is, eternal punishment: concerning which, I consider these two things. First, the place of their punishment. Secondly, the greatness and grievousness of their punishment. The place of punishment appointed for the wicked, 1 The place of eternal punishment. Two fold. eternally to be punished, and tormented, is twofold. The one, is the place from whence they shall be excluded: The other, is the place whither they shall be cast. Touching the first; The place from whence the wicked shall be excluded, is, the kingdom of God. a 1 C●r. 6. 9 The 1 The place from whence the wicked shall be excluded. unrighteous saith S. Paul, shall not inherit the kingdom of God. The wicked shall have no possession or inheritance in heaven; they shall be shut out of the kingdom of heaven; they shall be cast from the glorious presence of God; they shall be deprived of the clear vision of God: and they shall not see the face of God; but shall be b 2 Thes. 1. 9 punished, as the Apostle saith, with everlasting destruction, from the presence of the Lord, and from the glory of his power. And this loss of the kingdom of heaven; to be deprived of the glorious presence of God, never to see God; to be excluded from the fellowship of the holy Angels, and blessed Saints in heaven; in a word, to be thrust out of the place of happiness, never to see good day, never to have comfort any more; is an unspeakable punishment; yea, a very hell. In so much, that a Father saith, c N●●i autem qu●a 〈◊〉 p●rt●●escan● Gelien●●nt, ego t●men gloriae amissi●nem, multo amarius 〈◊〉 ipsius Gel●en●●● dic●●sse supplicium. Chrys●n Math. Hom. 24. I know that many do greatly stand in fear of hell; but I say, that the loss of glory in heaven, is more bitter and grievous, than the punishment of hell itself. This of the place from whence the wicked shall be excluded. For the second: the place whither they shall be cast, 2 The place whither the wicked shall be cast. is into utter darkness: as our Saviour saith, d Mat. 25. 30. cast ye the unprofitable servant into outer darkness, there shall be weeping and gnashing of teeth. And of this place our Saviour again saith, e Mat. 13. 49. 50. at the end of the world, the Angels shall come forth, and sever the wicked from among the just; and shall cast them into the furnace of fire, there shall be wailing and gnashing of teeth. This is that f Isa. 30. 33. Tophet which is ordained of old; yea, for the king it is prepared, he hath made it deep and large: the pile thereof is fire and much wood, the breath of the Lord like a stream of brimstone doth kindle it, as saith the Prophet Isaiah. And this place is said in the Revelation to be a g Reu. 19 20. lake of fire burning with brimstone. And the h Reu. 20. 10. lake of fire and brimstone. Now, if the place prepared for the tormenting of the wicked and after this life, be a place of outer darkness, where there is weeping & gnashing of teeth; if it be a furnace of fire; if there be fire and much wood; if the breath of the Lord like a stream of brimstone 2 The greatness and grievousness of the punishment of the wicked in hell. Their torment shall be doth kindle it; and if it be a lake of fire and brimstone: O then sure, this must needs be a most fearful place, a place full of intolerable pain and torment. And such is the place, whither all impenitent sinners, even all wicked and men, which have lived wickedly, and have not repent of their wickedness, shall be cast. The second thing in the eternal punishment of impenitent sinners, is the greatness and grievousness of 1 Universal. their punishment: the greatness whereof appears in divers things. For the torment of the wicked in Hell, First, shall be Universal: whole man shall be punished: both soul and body shall suffer torment. i Mat. 10. 28. God is able to destroy both soul and body in hell, as saith our Saviour. Yea, the wicked shall be tormented in all parts: n●ne shall be free: but most tormented in those members wherewith they have most offended: k Et si nihil in toto corpore habebat immune summorum cruciatuum, tamen quia quo quis peccat, ●●nitur, lingua ●ius praecip●● torquebatur. Stel. Carth. in Luc. Dives was tormented in all and every part, but most tormented in his tongue, wherewith he had greatly offended. We know that a man cannot endure the burning of any member of his body, no not of his little finger, without great pain and torment: O then what an exceeding great torment will it be, to be tormented not only in one, but in all parts and members of the body? When head, and heart, tongue and eye, hand and foot, shall all, and all at once, feel intolerable pain, and horrible torment, and no part of the body be free from torment? besides the anguish of soul, vexation of mind, and continual horror of conscience. O how great will that torment be! Secondly, their torment is easeless: they have no ease in hell, neither feel they any metigation of their 2 Easeless. pain: for there, l Mar. 9 48. Their worm dieth not, and the fire is not quenched. Wicked and men dying in their sins without repentance, carry with them the worm of conscience, which is ever biting, gnawing & stinging them to the heart, and will give them no rest: Moreover they remain in the flaming fire that is ever burning, and never goeth out: its m Mat. 3. 12. unquenchable fire. and they that are tormented in this fire, have n Rom. 14. 11. no rest day nor night. Dives being in hell in torments, requested but a small thing to be granted him, a drop of water to o Luk. 16. 24. 25. 26. cool his tongue; but it might not begranted him: no; in hell there's no ease, no comfort, no mitigation of pain, no asswaging of torment: there's nothing but pain & anguish, vexation and torment, nothing but pitiful crying & howling, wailing and weeping, and gnashing of teeth; by reason of the intolerable pain, and torment which they endure, and can find no ease. Thirdly, they are hopeless: they that are tormented 3 Hopeless. in that flame of fire, have no hope to be delivered, but must still remain in that hellish prison, and dungeon of darkness: they have no hope ever to come to the place of joy and felicity: for the door is shut: and they are shut p Mat. 25. 10. out. Besides, betwixt them that are in heaven, & them that are in hell, there is a great gulf, as Abraham answered Dives. q Luk. 16. 26. Between us and you there is a great gulf fixed, so that they which would pass from hence to you cannot, neither can they pass to us, that would come from thence. Fourthly, they are remediless: there's no help to be 4 Remediless. had from any: there, the nearest, and dearest friend cannot help one another from thence, the r Chrys. ad pop: Antioch. Hom. 22. Brother cannot redeem the brother; there, parents cannot help their children, nor children their parents: there, the husband cannot defend his wife, nor the wife yield any succour to her husband. Fiftly, their torment is endless: they which are tormented 5 Endless. For. in that flame shall endure everlasting torment: their pain shall endure for ever, and their torment shall never have end. For this cause, hell fire is called Everlasting fire s Mat. 25. 41. Depart from me ye cursed into everlasting fire S. john saith, t Reu: 20. 10. The Devil that deceived them, was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever. Earthly pains and torments have an end, but hell torments have no end, they that are in hell, are tormented day and night, without ceasing for ever more. The reason whereof is. First, because the fire of hell can never be quenched, 1 Hell-fire can never be quenched. but ever burneth; the breath of the Lord, like a stream of brimstone doth kindle it, and the fire never goeth out. Secondly, at the resurrection of all flesh, the souls & 2 After the resurrection, the body shall be incorruptible. bodies of all men shall meet together, even of the wicked; and then the body shall be changed from a corruptible, to an incorruptible state; then the body shall be no more subject to corruption, and mortality; death shall no more seize upon it, for as S. Paul saith, u 1 Cor. 15. 53. This corruptible must put on incorruption, and this mortal must put on immortality. x Ini●storum corpora immortalia, & incorruptibilia quidem, passibilia tamen resurgent Bucan. The bodies of the unrighteous saith one, at the Resurrection, shall be immortal and incorruptible, but yet so, as their bodies shall be subject to punishment, and apt to suffer torment. Now, because the body shall be then no more subject to death and corruption; hence it is, that the bodies and souls of the damned in hell, shall ever live together, that they may ever be tormented together. And they shall be ever tormented in the lake of fire, but never dead; ever burning but never consumed. The consideration hereof, serves. First, to reprove those, who, though they hear of Use 1 hell, and of the torments of hell, of the lake of fire and Against those who live so, as if there were no hell. brimstone, and understand that hellfire is an everlasting fire; yet not withstanding, live so, as if there were no hell, nor any place of torment after this life. They either are willingly ignorant of this, or foolishly persuade themselves that they shall not come thither: but without doubt there is a hell: y Mat. 5. 29. It is profitable for thee, saith our Saviour, that one of thy members should perish, and not that thy whole body should be cast into hell. again, z Mat. 10. 28. God is able to destroy both soul and body in hell. Moreover, a Luk. 16. 24. Dives is tormented in the flame: that is, in hellfire, which flameth with brimstone. And b Act. 1. 25. judas is gone to his own place: that is, to hell, the place of the damned. And most certain it is, that to this woeful and lamentable place shall they go, who live wickedly, & repent not of their sins, before they depart out of this life, but die in impenitency and hardness of heart. Secondly, this is profitable for instruction to all that know there is a hell, and hear of the pains and torments Use. 2 To fear God. of hell; that they learn to fear God, to stand in awe of him, and not to sin against him, to this, our Saviour Christ exhorteth us, upon the consideration of the pains and torments of hell. saying▪ Fear not them which c Mat. 10. 28. kill the body, but are not able to kill the soul: But rather fear him which is able to destroy both soul and body in hell. Because there is a hell, and because that God is able to cast the souls and bodies of all impenitent sinners into hell, for this cause. see that ye fear God, stand in awe of God, tremble before him, and sinne not against him, for as God is merciful to penitent sinners, and will pardon the iniquity and transgressions of them that repent and turn from their sins, and return unto God: So also is he a God o● justice and fierce wrath: for as the Apostle saith, d Heb. 12. 29. God is a consuming fi●r, and he will cast both the bodies and souls of all impenitent sinners into hellfire, there, to be tormented for evermore; as it is also written, e Reu. 21. 8. The fearful, and unbelieving, and the abhomminable, and murderers, and whore-mongers & sorcerers, and idolaters, and all l●ers, shall have their part in the lake that burneth with fire and brimstone: which is the second death. O then sinful man, who soever thou art, now betimes repent, and return unto the Lord, lest death unawares seize upon thee, and suddenly thou be cast down into hell: and there, shalt find thy case to be remediless, and thy torment endless. CHAP. XXIII. Of the benefit of Repentance: how it removeth judgements, temporal, spiritual, and eternal. Which may persuade us to Repentonce. HItherto of the motives to Repentance, taken from the necessity thereof. The fourth, and last motive 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 many blessings. I reduce them to these two heads. True Repentance twofold. First, removeth judgements: Secondly, procuteth blessings. First, Repentance removeth judgements; and those 1 It removeth judgements. Three fold. threefold: Temporal, Spiritual, and Eternal. Touching the first: Repentance is a means to remove 1 Temporal. temporal judgements, either threatened against sinners, or else deservedly drawn upon them for their sins. The Lord sendeth jeremy the Prophet to the people of Israel, saying, a jer. 3. 12. Return thou back-sliding Israel, saith the Lord, and I will not cause mine anger to fall upon you: for I am merciful saith the Lord, and I will not keep anger for ever. Isaiah the Prophet is sent to King Kezekiah with this message; b Isa. 38. 5. 6. Go and say to Hezekiah, Thus saith the Lord, the God of David thy Father; I have heard thy prayer, I have seen thy tears: behold, I will add unto thy days, fifteen years: and I will deliver thee, and this City out of the hand of the King of Assyria: and I will defend this City. jonah the Prophet is sent to Niniveh, to threaten them and their City with destruction and overthrow, except they did repent within the space of forty days. c Joh. 3. 4. Yet forty days, and Niniveh shall he overthrown, But upon this threatening, Niniveh did repent: for the King and the whole City put on sackcloth and fasted, and cried mightily unto God, and repent of their evil ways, and d Ver. 10. God saw their works that they turned from their evil ways. And God repent of the evil that he had said he would do unto them, and he did it not. When God saw the people repent of their sins, he repent of the judgement which he had threatened against them. According to that saying of the Lord in jeremy, e jer. 18. 7. 8. At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up and to pull down, and to destroy it: if that nation against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them. Thus Repentance removeth temporal judgements. Secondly, Repentance removeth spiritual judgements; 2 Spiritual. as blindness of mind, hardness of heart, and horror of conscience. It remooues blindness of mind; When God giveth the grace of illumination: for before that a sinner believeth, and repenteth, he life's in blindness and darkness; but believing, and repenting, he is enlightened with the knowledge of the truth, and walks no more in darkness, but in light; as the Apostle speaks, f Ephe. 5. 8. ye were sometimes darkness, but now are ye light in the Lord. Repentance also removeth hardness of heart; when God giveth the sinner true contrition, softening the hard heart: For when God giveth grace to repent, he giveth also a mollified and melting heart; as it is said in Ezechiel, g Ezek. 36. 25. 26. I will sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your Idols will I cleanse you. A new heart also will I give you, and a new spirit will I put within you, and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. Yea, Repentance also removeth horror of conscience, and the intolerable burden of sin; when God giveth to the penitent sinner, peace of conscience, and rest to the soul. h Mat. 11. 28. Come unto me, saith our Saviour, all ye that labour, and are heavy laden, and I will give you rest. Now, the conscience never hath true peace neither doth the soul ever enjoy quiet rest, till sin be done away by Repentance. Thirdly, Repentance removeth eternal judgements: 3 Eternal. so that neither death, nor hell, nor condemnation can hurt them that do truly believe in Christ, and have unfeignedly repent of their sins, and do now lead a new life. So saith St Paul to the Romans, i Rom. 8. 1. There is therefore now no condemnation to them which are in Christ jesus, who walk not after the flesh, but after the spirit. And St john 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 cometh by Repentance; for it removeth from the penitent sinner, punishments temporal, concerning the body, and outward state; it delivereth from spiritual judgements: and it Use. freeth from eternal condemnation. That may escape the judgements of God, we must repent of our sins. The consideration of which benefit of Repentance, in removing judgements temporal, spiritual, and eternal: serves for instruction; to teach and admonish every one that would escape these judgements; that would have temporal judgements removed from him; that would be delivered from spiritual, or freed from eternal judgements, and that would be saved from hell and condemnation; to repent of his sins, to purge and cleanse his heart from wickedness, that he may be saved; as saith the Prophet jeremy, l jere. 4. 14. O jerusalem, wash thine heart from wickedness, that thou mayst be saved. Consider then O man, if the hand of God be upon thee, afflicting thee with any outward calamity and affliction, in thy body, goods, and outward state; thy remedy is, to humble thyself before the Lord; with Hezekiah, to pray unto thy God, and to weep for thy sins: with the Ninivites, to fast, and weep, and pray, and to turn from all thy evil ways, that so the Lord may be gracious unto thee, and turn away his anger from thee, that thou mayest be preserved. Moreover, if the Lord lay upon thee spiritual judgements, afflicting thy soul, and wounding thy conscience with the bitter remembrance of thy sins; the way to find rest, and comfort to thy soul, is, to seek to Christ, to come to Christ by faith and repentance, confessing thy sins, and earnestly suing for the pardon of thy sins; that so Christ may give thee rest. And if thou standest in fear of hell, and condemnation, if thou be fearful of that lake of fire; the way and means to escape hell and condemnation, is, now to repent of thy sins; now, to cleanse thy heart from wickedness; now, to rise from the death of sin, to the life of righteousness; and now, to have thy part and portion in the first resurrection, and then the second death shall I have no power over thee. In a word; if we would be preserved from the wrath of God, in this life; and saved from hell, and condemnation, in the life to come; we must now repent, and return to the Lord: now, be renewed in mind, and reform in life, or else we cannot be saved. CHAP. XXIIII. Showing that Repentance procureth blessings, Temporal, Spiritual and Eternal. where, of the joys of Heaven, & how these aught to be a most forcible motive to persuade every one to repent, and to serve God: and what comfort they bring. THat Repentance removeth judgements, hath been showed: Secondly, repentance is also profitable for 2 It procureth blessings. Threefold. the procuring of blessings. And those also threefold. Temporal: 1 Temporal. Spiritual, and Eternal. Repentance is a means to procure, First, temporal blessings. The Prophet Esay having exhorted to repentance and amendment of life, a Isa. 1. 16. 17. Wash ye, make you clean, etc. Annexeth this promise, b Vers. 19 If ye be willing and obedient, ye shall eat the good of the land. So jeremy, c Jer. 7 5 6. 7. If ye throughly amend your ways and your doings, &c then will I cause you to dwell in this place. so likewise, the Prophet joel having exhorted to repentance, d joel. 2. 12. 13. therefore now saith the Lord, turn ye even to me, with fasting, and weeping, and with mourning, etc. annexeth a promise of temporal blessings: e Vers. 19 The Lord will answer and say unto his people; behold, I will send you corn and wine, and oil, & ye shall be satisfied therewith. Secondly, spiritual blessings, as mercy, pardon, and 2 Spiritual. forgiveness of sins: the Lord by his prophet Isaiah exhorteth to repentance; and upon repentance, maketh a large promise of forgiveness of sins. f Isa. 1. 16. 17. 18. Wash ye, make you clean, put away the evil of your doings from before mine eyes, cease to do evil, learn to do well, etc. Come now and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. Again, g Isa. 55 7. Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon. S. Peter in his Sermon to the jews, having laid to their charge, the crucifying of Christ, exhorteth them to repentance, with a promise of mercy and forgiveness. h Acts 2. 38. Repent, and be baptised every one of you in the name of jesus Christ for the remission of sins. Again, he saith, i Acts 3. 19 Repent ye therefore, and be converted, that your sins may be blotted out. Mercy is promised to penitent sinners; yea, and that free mercy, and forgiveness; so promiseth the Lord by Ezekiel, k Eze. 18. 21. 22 If the wicked will turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die. All his transgressions that he hath committed, they shall not be mentioned unto him. And by jeremy he saith, l jer. 31. 34. I will forgive their iniquity, and I will remember their sin no more. Thirdly, eternal blessedness. Which eternal blessedness, 3 Eternal, where, of is to be considered, First, in regard of the excellency of the place of happiness prepared for all those that have repent of their 1 The excellency of the place of happiness. sins, and are washed from their wickedness. The place of eternal happiness, is Heaven, whither Christ ascended: S. Mark speaking of the ascension of Christ, saith, m Mar. 16. 19 He was received up into Heaven. And whither Christ the head is ascended, thither shall his members also ascend; they shall be where he is: As he himself saith, n john 14. 2. 3. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself, that where I am, there ye may be also. Many excellent things are spoken of this heavenly place: It is called a Kingdom, o Mat. 25. 34. Come ye blessed of my Father, inherit the kingdom prepared for you. It is called the kingdom of God, p 1 Cor. 69. Know ye not, saith S. Paul, that the unrightous shall not inherit the kingdom of God? It is called the kingdom of Heaven, q Math. 7. 21. Not every one (saith our Saviour) that saith unto me, Lord, Lord, shall enter inthe kingdom of heaven. And it is called an r 1 Pet. 1. 4. Inheritance incorruptible, and undefiled, that f●●deth not away, reserved in heaven for us And this place of happiness is all glorious, and bea●fu●l. So S. john describeth the heavenly jerusalem, the City of God. s Reu. 21. 18. 19 20. 21. The building of the wall of it (he saith) was of I●sper, and the City was pure gold, like unto clea●e glass And the foundations of the wall of the City were garnished with all manner of precious stones, etc. And the twelve gates were twelve Pearls, every several gate was of one ●earle, and the street of the City was pure go●●, as it were transparent glass. Moreover, in this heavenly City and ble●●ed place, there is no darkness but all light. For as S. john saith again, t Verse 23. The City had no need of the Sun, neither of the Moon to shine in it, for the glory of God did lighten it, and the Lamb is the light thereof. Such is the excellency of the place of happiness, prepared for the righteous after this life. Secondly, the eternal blessedness of the righteous is 2 The greatness of their happiness. to be considered in regard of the greatness of their happiness; which is unspeakable. For as the Apostle saith, u 1 Cor. 2. 9 Eye hath not seen, nor care heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. But the greatness of that eternal happiness of the blessed ones in the kingdom of heaven, even of all the faithful and true believers, of all true penitent sinners, which have repent of their sins, and are washed from their wickedness, will appear the For more, if we consider it in these particulars. 1 They shall be partakers of glory. First, they shall be partakers of glory in heaven; they shall be glorious. So S. Paul saith, x Phil. 3. 20. 21. The Lord jesus Christ shall change our vile body, that it may be fashioned like unto his glorious body. And our Saviour Christ saith, y Math. 13. 43. The righteous shall shine forth as the Sun in the kingdom of their Father. Secondly, they shall see God in his glory; they shall 2 They shall see God in his glory. en●oy the clear vision of God. Our Saviour Christ saith, z Math 5. 8. Blessed are the pure in heart, for they shall see God. a 1 Cor. 13. 12. Now we see through a glass (saith S. Paul) but then face to face. And S. john saith, b 1 joh. 3. 2. Beloved, now are we the Sons of God, and it doth not yet appear, what we shall be: but we know that when he shall appear, we shall be like him: for we shall see him as he is. When Moses was desirous to see the glory of God, and said, c Exod. 33. 18. 19 20. 21. 22. 23 I beseech thee, show me thy glory. The Lord answered him, Thou canst not see my face: for there shall no man see me, and live. Yet the Lord yielded thus fare to Moses, that he might see his back parts. It was a great favour that the Lord shown to Moses an earthly man, that he might see the back parts of God: but neither Moses, nor any earthly man could ever possibly see the face of God, and live. But in Heaven, the blessed Saints shall come into the presence of the Lord, shall see the face of God, and shall behold his glory. To be in the company of the holy Angels, to behold the Patriarches, and Prophets, to see the Apostles and all the Saints, d Gloriosa sunt hac, sed multo glori●sius est, present●m Dei vultum cernere. Aug. Man. c. 17. These (as S. Augustine saith) are glorious things, but it is fare more glorious to be in the presence of God, and to behold his face. Again, he saith, * Hac est plaena beatitudo, & tota glorificatio hominis, vid●re faci●m Dei sui. Aug. So●●lo. c. 36 This is the full blessedness, and the whole glorification of m●n, to see the face of his God. In the clear vision of God stands the perfection of glory. Thirdly, they shall be with Christ in glory. For so Christ hath prayed to his Father for them. e joh. 17. 24. Father, I will that they also whom thou hast given me, be with me, where I 3 They shallbe with Christ. am, that they may behold my glory which thou hast given me. This was the happiness that S. Paul so much desired. I am (saith he) in a strait between two, having a desire to f Phil. 1. 23. departed, and to be with Christ, which is fare better. Fourthly, they shall have the company of the holy 4 They shall have blessed company. Angels, the fellowship of the Patriarches, Prophets, Apostles, Martyrs, and all the Saints of God, as saith the Apostle, g Heb. 12. 22. 23 Ye are come unto mount Zion, and unto the City of the living God, the heavenly jerusalem, and to an innumerable company of Angels, to the general assembly, & Church of the first borne, which are written in heaven, and to God the judge of all, and to the spirits of men made perfect. Fiftly, they shall have eternal felicity, everlasting happiness, 5 They shall have eternal felicity. and endless joy. S. Matthew saith, h Math. 25. 46. These shall go away into everlasting punishment: but the righteous into life eternal. Of this David saith, i Psal. 16. 11. In thy presence is fullness of joy, at thy right hand there are pleasures for evermore. The joys of the eternal City are eternal. Sixtly, In heaven they shall have no hurtful thing to 6 They shall have no evil, nor want any good thing. annoy them, and shall want no good thing to make them happy. For as S. john saith, k Reu. 21. 3. 4. God himself shall be with them; and be their God. And God shall wipe away all tears from their eyes; and there shallbe no more death, neither sorrow, nor crying, neither shall therebe any more pain: for the former things are passed away. Moreover, there shall be the l Re. 22. 2. 3. 4. 5. pure river of water of life, and the tree of life, and there shallbe no more curse, but the throne of God, and of the Lamb shallbe in it, and his servants shall serve him. And they shall see his face, and his name shallbe in their foreheads. And there shallbe no night there, and they need no candle, neither light of the Sun; for the Lord God giveth them light, and they shall reign for ever and ever. In Heaven there shall be every good thing, and there shall be no evil thing. m Non enim est ibi malus, neque malitia, etc. Aug. Man. c. 6. There is (as Augustine saith) neither any wicked one, nor any wickedness. There is no adversary, there is no provocation to sin, there is no want, no unquietness, no discord, no variance, no violence, no oppression there is no sorrow, nor sickness, no pain, nor grief, there is no more fear of death, nor Hell. All these things are past▪ but there is peace and concord, love and charity, there is sweet unity and agreement, there is continual rejoicing and praising of God for evermore. Now, whereas repentance procures to penitent sinners, blessings temporal, spiritual and eternal. This hath a double use. First, it serves for instruction: to teach and admonish us, Use 1 To repent of our sins, and to amend our ways, if To repent of our sins and amend our wa●es, if we would be either h●p●ie on earth, or blessed in Heaven. we desire to be blessed with temporal and spiritual blessings, and to be patakers of eternal happiness. For though temporal blessings be common to all, to good and bad; yet the blessing of God upon the outward blessings which God bestoweth, is given only to them that repent of their sins, to them that fear the Lord, and ●e●d a godly life: a● it is said in the Psalms, n Ps●l▪ 34. 9 There is no want to them that fear him. Again, o Psal. 84. 11. No good thing will he withhold from them that walk● uprightly. For spiritual blessings; mercy, pardon and forgiveness of sins, these belong to none but to penitent sinners, to such as h●ue rep●●ted o● their sins, and are washed from their wickedness: as appeareth in that large promise of me●▪ & forgiveness, in Esay, p Isay 1. 18. Though your sinnes be as, carlet, they shall as white as snow, though they be red like crimson, they shall be as wool. But to whom is this gracious promise made, but to penitent sinners? Even to such as have washed and cleansed their ●e●●ts from wickedness? to such as have put away the evil of their doings from before the eyes of the Lord? and to su●h ●● have ceased to do evil, and h●ue learned to do wel●? for to such the Lord saith, Com● n●w, and let us reason together, s●ith the Lord, though your sins be as scarlet, etc. And as for etern●ll blessedness, and everlasting happ●n●sse; none can be partakers thereof but penitent sinners. The kingdom o● heaven is given to no wicked and man: only they which have repent of their sins, and are washed from their wickedness, shall enter into the kingdom of heaven. As it is said in the Revelation, q Reu. 21. 27. There shall in no wise enter into it any thing that defil●th, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb's book of life. Again it is said, r Reu. 22. 14. 15. Bl●ssed are they that do his commandments, that they may have right to the tree of lift, and may enter in through the gates into the City. For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie. Wherefore, it greatly stands us in hand to repent of our sins, to wash and cleanse our hearts from wickedness, to amend our ways, and to walk in obedience to God's commandments, to serve the Lord, and to fear him, if we desire either to be happy on earth, or blessed in heaven. As the Apostle also exhorteth us, saying, s H●b. 12. 28. Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably, with reverence and godly fear. Use. 2 Secondly, whereas true penitent sinners have the Consolation to the righteous which are afflicted in this life. promise not only of temporal benefits, and spiritual blessings, but also of eternal happiness, and everlasting felicity in the kingdom of heaven; this doth minister great consolation to the righteous which are afflicted, and troubled in this present life: for though they endure sorrow and sickness, pain and grief; though they suffer tribulation or persecution, or whatsoever affliction they undergo; it is but for this present life; it is but for a short time; it is but for a moment; it will have an end. And then after that this short life is ended, the righteous which have patiently suffered with Christ, shall also reign with Christ, and shall inherit a kingdom. The time shall come that they shall have no pain, nor sorrow; but shall enter into eternal joy, shall be partakers of everlasting glory, & shall live blessedly for ever in heaven. So saith S. Paul, t Rom. 8. 17. And if children, than heirs, heirs of God, and joint-heires with Christ: if so be that we suffer with him, that we may be also glorified together. This was David's comfort in his afflictions, u Psal. 27. 13. I had fainted (saith he) unless I had believed to see the goodness of the Lord x Anciently expounded, Heaven. Aug. Hug. in the Land of the living. This comforted S. Paul in all his tribulations, and sufferings; as he himself witnesseth, saying, y 2 Tim. 4 6. 7. 8 I am now ready to be offered, and the time of my departing is at hand; I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord the righteous judge shall give me at that day: and not to me only, but unto them also that love his appearing. And this aught to be our great consolation & comfort in all distress; knowing that glory in heaven will be a full recompense for all our sufferings. As S. Paul also saith, z Rom. 8. 18. I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. a 2 Cor. 4. 17. For our light affliction, which is but for a moment, worketh for us a fare more exceeding & eternal weight of glory. The end of the second Book. THE THIRD BOOK OF THE WAY TO THE CELESTIAL PARADISE. Concerning Prayer. Which is the third means, whereby a Sinner may be saved, and come to life everlasting. CHAP. I. The Preface: with the Partition of the whole Treatise of Prayer. The order of this Treatise. THe a Rom. 11. 13. Apostle of the Gentiles, writing to the Romans, saith, b Rom. 10. 13. 14. whosoever shall call upon the name of the Lord, shall be saved. How then shall they call on him in whom they have not believed? And how shall they believe in him of whom they have not heard? And how shall they hear without a Preacher? Which Rhetorical gradation, is adorned with these five, beautiful, ascending steps: First, Christ must be preached: Secondly, being Preached, men begin to hear of Christ. Thirdly, hearing of Christ, they believe in him. Fourthly, believing in Christ, they begin to call upon the name of the Lord. Fiftly, by calling upon the name of the Lord, they ascend up to the highest step, salvation. After that a man by hearing the word preached, hath gotten faith, and is brought to Repentance; then, and not before, is he sit to make an acceptable Prayer unto God: for except the heart be purified by faith, and purged by Repentance; God will not regard our prayers, but will hide his eyes, and stop his ears when we cry unto him: but a sinner, having true faith to believe in Christ, and through true, and unfeigned Repentance, having his sins washed away in the blood of Christ; may boldly come to the throne of grace, with assurance to prevail with God, not only for temporal blessings, but for spiritual graces; and not only for grace in this life; but also for glory, and salvation in the life to come. For whosoever shall call upon the name of the Lord shall be saved. After Faith and Repentance, than Order requires, that I entreat of Prayer: In handling whereof, I will show The partition of this Treatise. First, what Prayer is. Secondly, the sorts and kinds of Prayer. Thirdly, the persons whom Prayer doth concern. Fourthly, the subject or matter of Prayer. Fiftly, the time of Prayer. Sixtly, the place of Prayer. seventhly, the manner how we are to pray aright. Eightly, the efficacy and power of Prayer. Ninthly, the helps and furtherances of Prayer. Tenthly, I will use motives to persuade unto Prayer. These are the things, whereof, by the guiding of God's holy Spirit, I purpose to entreat. And first, I will show what Prayer is. CHAP. II. Showing what Prayer is; with the divers sorts, and kinds thereof. PRayer is a religious worship of God, whereby, we 1 What Prayer is do with all humility, and lowliness of heart, make known unto God the secrets of our heart, through the direction of the Spirit of God; calling upon God in the name of Christ, in faith, according to his will. First, I say, that Prayer is a religious worship of God; for it is a a In●●●●ti● potissima est pars cu●tus Dei. Bucan. de orate. principal part of the worship of God: in so much that in the Scriptures, it is sometimes used for the b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pro toto Dei cultu accipitur. Buca. ibid. whole worship of God. So St Paul describes the worshippers of God by their invocation and calling upon God: saying, c 1. C●r 1. 2. unto the Church of God which is at Corinth, to them that are sanctified in Christ jesus, called to be Saints, with all that in every place call upon the name of jesus Christ our Lord. So Ananias saith of Saul; d Act. 9 13. 14. Lord, I have heard by many of this name, how much evil he hath done to thy Saints at jerusalem: and here he hath authority from the chief Priests, to bind all that call on thy name. That is, all that believe in Christ, all that profess the Gospel of Christ, all that worship God▪ and call upon God in the name of Christ. Secondly, I say, that in Prayer we make known unto God the secrets of our hart: for Prayer is a divine speech, a holy, and heavenly talking with God, whereby, we open our minds, unfold our thoughts, and reveal our griefs unto God; yea, many secret things lie hid in the heart, which we will not, and are afraid, or ashamed to make known unto men, yet we may safely, and do securely make manifest unto God by Prayer: and as God vouchsafeth to speak unto us by preaching, so he is pleased to suffer v●to speak unto him, and to utter the secrets of our heart, by praying. Wherefore one saith, e Oratio tu● loc●tio est ad Deum. Quando legis, Deus tibi lequitur: quando oras, cum Deo loqueris. Aug. in Psal. 85. thy Prayer is a speaking unto God. When thou readest (the Scriptures) God speaketh unto thee: when thou prayest, thou speakest with God. Thirdly, in Prayer, I mention the Spirit of God, as our guide, our teacher, and helper. Fourthly, I say, that in praying we must call upon God: for our prayers must be made and directed unto God, and to him alone. Lastly, our prayers unto God must be made in humility, in the name of Christ, in faith, and according to Gods will: which, because they belong to the manner of framing our Prayers aright, the handling of them more at large, with divers other things also belonging thereunto, I refer to their proper places in the Treatise following: and come to the Second thing propounded in this Treatise; which is, 2 The divers sorts and kinds of Prayer. . concerning the divers sorts and kinds of Prayer. For Prayer is divers; in regard of First, the subject matter of Prayer. Secondly, the affection of him that prayeth. Thirdly, the place of Prayer. First, Prayer in regard of the subject matter thereof, In regard of is fourfold. 1 The matter of Prayer. Fourfold. The first, is a Prayer made for the removing of evils: these kind of Prayers are called deprecations, or supplications. 1 Supplications. The second, is a Prayer made for the procuring of good things: for the obtaining of blessings needful for 2 Prayers. our souls, or bodies. Such Prayers are called precations, petitions, and by a general name, Prayers. The third, is a Prayer made for the good of others: 3 Intercessions. when we come unto God by prayer, in the behalf of others, as we would do for ourselves in the like case. These kind of Prayers are called intercessions. The fourth, is a calling upon God, with an acknowledgement 4 Thanksgivings of God's goodness towards us, for blessings and benefits received. These kind of Prayers are called Thankesgivings. These four sorts of Prayers, St Paul setteth down in his first Epistle, and second Chapter to Timothy; saying, f 1 Tim. 2. 1. I exhort therefore, that first of all, supplications, prayers, intercessions, and giving of thanks be made for all men. Secondly, Prayer in regard of the affection of him 2 The affection of him that prayeth Fourfold. that prayeth, is fourfold. The first, is a fearful Prayer: when he that prayeth, feareth and doubteth, lest he shall not be heard: this is not a godly Prayer, neither is the party that prayeth so, 1 A fearful Prayer. well affected in Praying; because St james bids us g jam. 1. 6. ask in Faith nothing wavering. The second, is a lukewarm Prayer: such a Prayer as cometh from one that hath little devotion in praying, 2 A lukewarm Prayer. and small feeling of what he prayeth for: neither is this a good Prayer, because S. Paul saith, h 1 Cor. 14. 15. I will pray with the spirit, and I will pray with the understanding also. The third, is a rash Prayer: when any one prayeth unadvisedly, 3 A rash Prayer. not considering aforehand, to whom he prayeth, nor for what he prayeth: only he rashly casteth out words which come from his lips, and were not first in his heart. Neither is this a good kind of Prayer, because Solomon saith, i Eccles. 5. 2. be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God: for God is in heaven, and thou upon earth; therefore let thy words be few. The fourth, is a fervent Prayer: when one prayeth 4 A fervent Prayer. with zeal, and fervency of spirit, without fainting, and without ceasing. This is the best kind of Prayer. This is that which St james so commends. k I●m. 5. 16. The effectual, fervent 3. The place of Prayer. Two fold. Prayer of a righteous man availeth much. Thirdly, Prayer in regard of the place, is twofold. The one public; in the Church, before the Congregation, 1 Public. and assembly of the people. The other, private: and that 2 Private. Twofold. Either in the house, with the family and household. Or in the chamber, or some secret place alone. These are the several sorts, & kinds of prayer; which 1 House. I have now barely mentioned; but shall have just occasion offered in the treatise following, to handle more 2 Chamber or secret place. at large. CHAP. III. Of the Persons whom prayer doth concern: and first, of the persons praying: showing what things are necessarily required of them that pray, that their prayers may be acceptable to God. Having showed what Prayer is, and declared the several sorts, and kinds thereof: 3 The persons whom prayer doth concern. Three. The third thing to be handled, is touching the persons whom prayer doth concern: 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 observed: 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. duty; neither King, nor subject; noble, nor ignoble, rich, nor poor; fathers, nor children; masters, nor servants; and not only all, of all sorts, but every one in particular, 2 We ourselves must please God, before our prayers can be acceptable unto God. for himself, must call upon the name of the Lord, if he will be saved. Secondly, the persons praying are to be so qualified, that they themselves may please God, and be acceptable in his sight, before they can make any acceptable prayer unto God, it is said of Abel a G●n. 4. 4. The Lord had respect unto Abel, and to his offering. First to Abel, and then to his offering. The Apostle showeth the reason ●herefo●e A●els sacrifice was more exceptable to God then cain's; saying. b Heb. 11. 4. By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness, that he wa● righteous, God testifying of his gifts. Because Abel had faith, & was righteous; therefore was his sacrifice accepted of God: Abel himself pleased God, and that made his sacrifice the better to please God. So Abraham's offering was accepted of God, because as S. I●mes saith, c I●m. 2. 22. 23. Hi● faith wrought with his works, etc. and he was called the friend of God. For this cause it is, that Solomon saith, d Pro. 15 8. the sacrifice of the wicked is an abomination to the Lord; but the prayer of the upright is his delight. Now, to the end that we ourselves may please God, and that our prayers may To which, Two things, are required. be acceptable unto God; two things are specially required of us. The first, is faith: for S. Paul saith, * Heb. 11. 6. He that cometh 1 Faith. to God, must believe that he is, and that he is a rewarder of them that diligently seek him. But more of this hereafter, when I come to show the manner how we ought to pray in faith. The Second, is repentance; for as it is necessary in every 2 Repentance. For▪ Sin not repent of, hindereth praye●. and that one that prayeth, that he have faith to believe; so likewise, that he have true, and unfeigned repentance of his sins past; and that he do not now live in any known sin. For sin hindereth prayer: and that whether we consider it in general, or in particular. First, in general, sin hindereth prayer. So saith the 1 In general. Prophet Esay, e Is●. 59 2. your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear. The man that was borne blind could tell the jews so much. f I●h. 9 31. we know saith he, That God, heareth not sinners, but if any man be a worshipper of God, and doth his will, him he heareth. And David saith, g Psa. 66. ●●. If I regard iniquity in my heart, the Lord will not hear me. Secondly, divers particular sins hinder Prayer: 2 In particular. As which we must cast off, and put away fare from us, if we would have the Lord to hear our Prayers: and they are these. The first, is Idolatry, worshipping of Idols in stead 1 Idolatry. of the true God: Of this, the Prophet jeremy saith, h jere. 11. 13. 14 according to the number of thy Cities, were thy gods, o judah, and according to the number of the streets of jerusalem have ye set up altars to that shameful thing, even altars to burn Incense unto Baal. Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble. The second, is cruelty, unmercifulness, blood-guiltiness. 2 Cruelty, and unmercifulness. 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 hear: your hands are full of blood. Because they had bloody hands, and were not washed from their heinous transgressions, therefore the Lord would not hear them. The third, is wrath: of which the Apostle saith, * 1. Tim. 2. 8. I will 3 Wrath. therefore that men pray every where, lifting up holy hands, without wrath. He saith, without wrath, to give us to understand, that if any one come to make his Prayer unto God, having wrath towards his neighbour, hating his brother in his heart, the Lord will not hearken unto his Prayer. The fourth, is vainglory: this was the fault of those 4 Vain glory. hypocrites, of whom our Saviour warneth his Disciples to beware. k Math. 6. 5. When thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the Synagogues, and in the corners of the streets, that they may be seen of men. Verily I say unto you, they have their reward. If men pray for this end to be seen of men, and heard of men, and that they may have praise of men, they may have the reward which they look for, men may commend them: but they have no reward from God: their vain glory hinders the success of their requests, and makes their prayers unacceptable to God. The fift, is hypocrisy: when men pray unto God feignedly, 5 Hypocrisy. not in truth of heart. Of this the Lord complaineth by the Prophet Hosea, l Hos●a 7. 14. they have not cried unto me with their heart, when they howled upon their beds: they assemble themselves for corn, and wine, and they rebel against me. In their necessity, when they wanted corn, and wine, they cried, and wailed, and made a pitiful noise in the ears of the Lord, but yet they lived wickedly still, & rebelled against the Lord; they cried not to the Lord with their heart, and therefore the Lord would not hear them. The sixth, is want of pity and compassion, not showing 6 Want of pity and compassion. mercy to the poor and needy: of this Solomon saith, m Pro. 21. 13. who so stoppeth his ears at the cry of the poor, he also shall cry himself, but shall not be heard. The seaventh, is the wilful neglect, and contempt of the word of God: of this also Solomon saith, n Pro. 28 9 he that 7 Contempt of God's word. turneth away his ear from hearing the law, even his Prayer shall be abomination. In the eight, and last place, I bring forth jeremy's Catalogue 8 Theft, murder, adultery, etc. of sundry more particular sins, all hindering Prayer. o jere. 7. 9 10. Will ye steal, murder, and commit adultery, and swear falsely, and burn Incense unto Baal, and walk after other gods whom ye know not: and come and stand before me in this house, which is called by my name, and say we ar● delivered, to do all these abominations? As if the Lord had said, What shall it profit you to come into the Temple, to approach unto the house of prayer, and there call upon my name, and pray for blessings, when as you are given to stealing, to murder, to commit adultery, to swear falsely, and live in Idolatry? All these sins are hindrances to your Prayers, and do rather bring down curses, Use. then procure any blessings. Before we pray to see that our hearts be purged from our sins by Repentance. Seeing then there are so many impediments, and hindrances of Prayer, it behooveth us every one, before we come into the presence of the Lord, to make any Prayer unto him, to labour to have our hearts purified by faith, and purged by repentance: to remove fare from us all impediments and hindrances of Prayer, to remove our sinne● from before the eyes of the Lord, which stand as a thick cloud between God and us, hindering our Prayers that they cannot ascend up to the throne of God, and staying the blessings of God from descending down upon us. If then thou be a worshipper of Idols, if thou keepest by thee in a secret corner, some painted or graved image, to bow down before it; pull it down, call it from thee, away with it, if thou wouldst have the Lord to hear thee, when thou criest unto him in the time of thy trouble. If through cruelty, oppression, unmercifulness, etc. thou hast bloody hands; O wash thee, and make thee clean; lest the Lord have no delight in thee, but hide his eyes, and deny to hear thee, though thou makest many Prayers. Take heed that thou come not before the Lord to pray unto him, having wrath, and hatred, malice, and grudging against thy brother; lest thou provoke the Lord to wrath against thyself. Beware of vainglory; lest when thou prayest, thou go away unrewarded. And see thou purge thy heart of the leaven of hypocrisy; lest it be laid to thy charge, that thou drawest near unto God with thy lips, when thy heart is fare from him. Further, if thou wilt have the Lord to hear thy prayer, and hearken unto thy cry; see that thou turn not thy face from any poor man, and stop not thine ears at the cry of the distressed soul; lest the Lord stop his ears at thy cry. And if thou wilt have God to hear thee when thou speakest unto him by Prayer, see that thou refuse not to hear God speaking unto thee by Preaching. For if thou make light account of God's word, when he speaketh unto thee by Preaching; be well assured, that God will make as light account of thy words, when thou speakest unto him by Prayer. The thief must repent of his stealing, the murderer of his blood shed, the adulterer of his whoredom, the drunkard of his drunkenness, the swearer of his swearing; in a word, every sinner, whosoever, and whatsoever he be, that liveth in any manner of sin, must repent of his sin, if he will ever have the Lord to be gracious unto him, either for his soul or body. For sin hindereth prayer, and causeth that God will neither regard the prayer, nor accept the person of him that prayeth, till sin be removed from before the eyes of the Lord. And this of the persons praying. CHAP. four Showing to whom we ought to pray. THE second thing in regard of the persons 2 To whom we ought to pray. whom prayer doth concern, is to whom we ought to pray. Wherein, I will show First, that we are to pray unto God. Secondly, that we are to pray to none other. Thirdly, wherefore we are to direct our prayers to the true God, and to none other besides him. First, we are to make our prayers unto God, namely, 1 To God. to the true God, to jehovah, the Lord: which be manifest by these Scriptures. a Psal. 50. 15. Call upon me, (saith the Lord) in the day of trouble. And David directeth us to whom we ought to pray, saying, b Psal. 32. 6. For this shall every one that is godly prey unto thee: that is, to the Lord. Daniel prayeth on this wile: c Dan. 9 17. 18. 19 Now therefore, O our God, hear the prayer of thy servant, etc. And again, O my God, incline thine ear and hear, etc. And again, O Lord hear, O Lord forgive, O Lord hearken, and do. When our Saviour taught his Disciples to pray, he said, d Luke 11. 2. When ye pray, say, Our Father, teaching them thereby to whom they ought to direct their prayer. And S. Paul telleth us to whom he used to pray, c Ephe. 3. 14. I bow my knees unto the Father our Lord jesus Christ. Thus it is evident by the Scriptures, that we are to make our prayers unto God, and to call upon the name of the Lord. And as we are to pray unto God, and to call upon the name of the Lord. So, Secondly, we are to make our prayers to God alone, 2 To God alone, and to none other and to none other: This likewise the Scripture maketh manifest; David saith, f Psal. 65. 2. O thou that hearest prayer, to thee shall all flesh come. And again, g Psal. 73. 25. Whom have I in heaven but thee? In Esay, the Church prayeth thus, h Isa. 63. 15. 16. Look down from heaven, and behold, etc. Doubtless thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not: thou O Lord art our Father, our Redeemer, thy name is from everlasting. The third thing yet remaineth; which is, to show 3 Reasons wherefore we are to pray unto Go and to none other. wherefore we ought to make our prayers unto God, and to him alone: The reasons are these, First, It is God's commandment, bidding us to call upon him, and none other; i Psal. 50. 15. Call upon me, saith the Lord, in the day of trouble. 1 God commandeth us. Secondly, we have not only God's commandment, bidding us call upon him, but we have also his promise for audience: if we call upon him in our trouble, he hath 2 God promiseth to hear us promised to hear us, and to deliver us out of trouble So hath the Lord said, k Psal. 50. 15. Call upon me in the day of trouble, I will deliver thee, saith the Lord; as if he had said, go to none other in the time of thy trouble, neither seek thou help and deliverance from any other but in the day of thy trouble, come unto me, seek unto me, cry and call upon me, and I will deliver thee; for there is none besides me that can deliver thee out of thy trouble. The Lord our God is not like the Gods of the heathen, which have l Psal. 115. 6. ears and hear not: he is not like to Baal, upon whom his Prophets m 1 Kin. 18. 26. called from morning even until noon, saying, O Baal, hear us, 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 aloud: for he is n Vers. 27. a God, either he is talking, or pursuing, or he is in a journey, or peradventure he sleepeth, and must be awaked. But so is not our God whom we worship, for our God is in heaven, & beholdeth the things on earth: he made the ear, and he heareth: he is neither busy in talking, nor pursuing his enemies nor in his journey, 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 upon the righteous, and his ears 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 hear us. and also willing to hear us: able; for q Psal. 94. 9 he that planted the ear, shall he not hear? and willing; for r Psal. 145. 18. the Lord is nigh to all that call upon him, to all that call upon him in truth. Wherefore, I conclude, that we are to make our prayers to none other in heaven, or in earth, but to God, and to him alone. Use. This serves to reprove those, who make prayers to Against those which make prayers unto Saints. Reasons not to pray unto Saints. For, Saints departed, & use their mediation to God for help in trouble. For, First, it hath been proved before, that God hath commanded us to call upon him in the day of trouble; but we have no commandment in all the Scripture that enioynes us 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 s Luke. 1. 28. Aue, hail Marie, etc. is no prayer, but a salutation of the Angel: It is no form of prayer for us to use to the Virgin; but it was a salutation of the Angel Gabriel, whom the Lord sent to do a message to the Virgin Marie: and therefore not to be used of us as a prayer. And seeing that we have no warrant in the word of God to pray unto Saints; it is a bold, and rash presumption for us to pray unto any Saint whatsoever, though it were to the Virgin Mary. There were certain in the days of Epiphanius, who adored the Virgin Marie, and offered unto her. But Epiphanius judgeth them as heretics, and confuteth them, saying, t Revera virgo erat ipsa virgo, & honorata: sed non ad adorationem nobis data, verum ipsa adorans ●um, qui e● ipsa car●e genitus, de calis vero è sin●● patris venerat. Epiph. co●. Collyridian. The Virgin indeed was a Virgin, and honoured: but was not given to us to be adored; but she herself did adore him, which took flesh of her, but came from heaven from his father's bosom. And so we acknowledge; the Virgin is to be honoured, but not to be worshipped and adored; and therefore no prayer to be made unto her. Secondly, It hath been proved, that if we pray unto 2 We have no promise of help from any Saint. to God, he promiseth to hear us, and to deliver us; but we have no promise in the word of God, that any of the Saints, no not the Virgin Marie herself will, or can, help, and deliver us in the time of our trouble. Thirdly, the Saints departed do not know our particular 3 The Saints departed do not know our particular wants. wants, neither do they hearken and attend to the prayers of particular men, as it is manifest by the prayer of the people of God, in Esay saying, u Isa. 63. 16. Doubtless thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not: thou O Lord art our Father, our Redeemer, thy name is from everlasting. here the people pray not to Abraham, nor to Isaak, nor to jacob, 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 jacob, 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 us, they know not our particular wants, and distresses; and it is only the Lord that is our Father, and remembreth us, and heareth, and helpeth us in our trouble; and therefore we are not to pray either to Abraham, or to any of the Saints, but only to the Lord, our God, our Father, and our Redeemer. Fourthly, we cannot pray unto Saints, but we must 4 To pray to Saints, is to believe in them, to put trust & confidence in them. believe in them, according to that saying of the Apostle, ᵒ How shall they call on him, in whom they have not believed? Where, S. Paul giveth us to understand, that before we can call upon the Lord, we must first believe in him: and so for Saints; if we call upon Saints, and x Rom. 10. 14. pray unto them to help us in our trouble, we must first believe in them, we must put trust and confidence in them that they can help us. Now, this is contrary to the truth of God's word, for we are to believe in none save only in God, neither ought we to put our trust and confidence in any, save only in the Lord our God. But they that maintain and use prayer to the Saints, Object. make this defence for themselves: We, say they, pray to Saints, using them as Mediators to God, because we acknowledge ourselves to be fare unworthy to come directly unto God, but have access unto God by the mediation of Saints. To which, I answer: Answ. First, here is fear where no fear is: Are we afraid to come unto God, to call upon his name? Behold he biddeth us call upon him. y Psal. 50. 15. Call upon me in the day of trouble. And the Apostle bids us z Heb. 4. 16. come boldly unto the throne of grace. Secondly, I confess, that by reason of our unworthiness, we have need of a mediator to make intercession for us; but what Mediator? Not any of the Saints of God, but only the mediation of the Son of God: For the Apostle saith, a 1 Tim. 2. 5. There is one God, one Mediator between God and men, the man Christ jesus. And Christ jesus is the mediator not only of Redemption, but also of Intercession; as S. Paul also saith, b Rom. 8. 34. It is Christ that died, yea, rather that is risen again, who is even at the right hand of God, who also maketh intercession for us. And Christ himself saith, c joh. 16. 23. Whatsoever ye shall ask the Father in my name, he will give it you. S. Paul saith, that Christ is our Mediator, and he that maketh intercession for us. And Christ himself will have us to pray unto the Father in his name, promising that whatsoever we shall ask the Father in his name, he will give it us; he saith not, whatsoever ye shall ask the Father in the name of S. Peter, or S. Paul, or in the name of the Virgin Marie, he will give it you, but in my name, that is, in the name of Christ jesus. Thirdly, the ancient Fathers of the Church do not approve of the mediation of Saints. S. Chrysostome saith, A●que homines si qu ●ndo exorare oportet, & ●anitoribus prius occur●ere c●nucnit, parasitisque histrionibusque suadere, etc. In Deo nihil est tale. Sine mediatore exorabilis est. Chrys. de paenit. Hom. 4. If a man have a su●e to (great) men, he must first meet with the Porters, and come in by their leave, than he must speak his followers ●●ire, etc. In God there is no such thing, he will be entreated without a mediator. And S. Ambrose saith, e Ideo ad Regem per tribunos aut comites itur, quia homo utique est rex, etc. Ad Deum autem, (quem utique nihi● late●, omnium enim merita novit) promerendum, suffragatore non opu● est, sed ment devota Amb. in Rom. 1. We go unto the King by mediation of his Officers, his Lords and Nobles, because the King is but a man, etc. But he that cometh unto God (who knoweth all things, and nothing is hid from him) hath no need of any one to speak for him, to do him a pleasure, but only a devout mind. To conclude, seeing that the dead are ignorant of us, and our affairs; seeing that the dead know not what the living do; and seeing that it is altogether uncertain, and doubtful, whether the Saints departed hear us; and that it is most certain, and without all doubt, that the Lord our God heareth us, and knoweth what things we have need of; Why then should we pray unto Saints? And wherefore is it, that men will be so blinded, to choose rather that which is uncertain, then to hold fast and stick to that which is certain? Doubtless the Lord is our God, and will hear us: Our Father, and knoweth what things we have need of: Our Redeemer, and will help and deliver us; though Abraham be ignorant of us, and though Israel, and the Saints departed acknowledge us not. CHAP. V Showing for whom we ought to pray; and First, of praying for The Living. TO whom we ought to pray, hath been declared: The third thing in regard of the persons 3 For whom we are to pray. Two sorts. whom prayer concerneth is, for whom we are to pray. And they are of two sorts: for we are to pray First, for our seluers; 1 For ourselves. Twofold. Secondly, for others. First, for ourselves: and that either generally, including 1 Generally. others: as when we pray, Our father, Give us, and forgive us &c: or a Mat. 6. 9 11. 12. Particularly, in regard of our own private wants, or dangers either of body or soul: as David prayeth, 2 Particularly. b Psal. 69. 1. Save me o God; c Psal. 51. 1. have mercy upon me, o God. And as the penitent publican prayeth, d Luk. 18. 13. God be merciful to me a sinner. Secondly, for others: which prayers for others, are 2 For others. properly called, e 1 Tim. 2. 1. Intercessions: and these Intercessions, or prayers made in the behalf of others, I consider two way; Twofold. First, affirmatively, in regard of the living, for whom 1 For the living. we are to pray. Secondly, negatively, in regard of the dead, for whom we are not to pray. Twofold. First: we are to pray for the living; and that either. 1 Generally, For all. Generally, for all, or Particularly for some certain persons. For the First: We are to make prayers for all: which the Apostle exhorteth unto, saying, f 1 Tim. 2. 1. I exhort therefore, that first of all, supplications, prayers, intercessions, and giving of thanks be made for all men. What? must we pray for all men? for wicked, and men? yea, for all; for all of all sorts; for wicked & Quest. bad men, as long as there is any hope of their amendment. Answ. An ancient Father demands, wherefore the Apostle would have us to pray for all men, seeing that there are so many wicked and ungodly men on the face of the earth. And he answereth himself saying: g Forsitan aliqua fiet eorum mutatio Chrys. a● pop. Antio. Hom. 69. It may be they may be changed, and altered from their evils course of life. They that are now bad may become good. We are to pray for evil men then, that they may be amended: we are to pray for good men also, that they may be bettered: and for those that are amended, and bettered, that they may persevere and continue in their goodness. But the Lord forbids jeremy the prophet to pray for Object. the people. h Jer. 11. 14. Pray not thou for this people, neither lift up a cry or prayer for them; for I will not hear them etc. And S. john saith, i 1 John 5. 16. If any man see his brother sin a sin which is not unto death, be shall ask, & he shall give him life for them that sin not unto death, there is a sin unto death: I do not say that he shall pray for it. I answer, we may, and ought Answ. to pray for all men, except they be known to be such rebellious, and obstinate sinners as those were, for which jeremy must not pray; namely, such as were obdurate, and whose hearts were hardened that they would not return. Or if they be not such, who through Apostasy fall away wholly from God, and the known truth; and so of Christian professors, become professed adversaries to the truth: for which, S. john will not have us to pray, because they sin unto death: In a word then, we are to pray for all men, as Saint Paul exhorteth us, yea, were they never so wicked, as long as there is any hope of their amendment, and as long as they 2 In particular, for diverse sorts of people. do not sin unto death. Thus in general, we are to pray for all. Secondly, we are to pray in particular, for divers 1 For kings, and all that are in authority. sorts of persons and people. First, for Kings: for rulers and governors of the land, for Magistrates and for all that are in authority This the Apostle teacheth us, laying, k 1. Tim. 2. 1. 2. I exhort therefore, that first of all, supplications, prayers, intercessions, and giving of thankes be made for all men: for Kings, and for all that are in authority. And there's great reason to persuade us to pray for For Kings, and for all that are in authority; for First, God's word binds us thereunto. As is manifest God's word commandeth so. in S. Paul's exhortation formerly mentioned. Secondly, By the King, and through the good rulers 2 By the King, and good Rulers, we receive much good. and governors of the Land, we receive much good: By the King, we have peace and quietness in our Land; By the King, we enjoy the inestimable benefit of the Gospel in our coasts: By the rulers of the Land, and those that are in authority, we have the execution of good laws; and by them, transgressors of the Law are punished; and by their punishments, others are warned: so that quiet minded men, may walk in their callings without fear, and lead a quiet and peaceable life, in all godliness and honesty. First, than we are to pray for Kings, and for all that are in authority. Secondly, we are to pray for the City, the town, and 2 For the City, and place of our dwelling. place where we inhabit and dwell, as the captive jews living in Babylon, were commanded to do; l Jere. 29. 7. Sack the peace of the city, whither I have caused you to be carried away captive, and pray unto the Lord for it: for in the peace thereof shall ye have peace. The jews at this time, were in a strange Land, in bondage to another Nation, and yet the Lord appointeth them to pray for the good and prosperous estate of the city where they dwelled. Thirdly, we are all bound to pray for the state of the 3 For the church of God. Church of God militant here on earth: this is David's exhortation: m Psal. 122. 6. pray for the peace of jerusalem; they shall prosper that love thee. And David himself prayeth, saying, n Psal. 51. 18. Do good unto Zion. Fourthly, we are bound to pray for all that are in need, in want, and distress; in affliction and misery; in sickness, or pain: in perfecution, or tentation. When S. For all that are afflicted. Peter was in affliction, and distress, when he was persecuted, and cast into Prison, o Act. 12. 5. Prayer was made without ceasing of the Church unto God for him. And Saint james teacheth us, to pray for the sick and diseased. p jam. 5. 14. 15. 16. Is any sick among you? Let him call for the Elders of the Church, and let them pray over him, anointing him with oil in the name of the Lord: and the Prayer of faith shall save the sick, and the Lord shall raise him up: and again, he saith, pray one for another, that ye may be healed. Lastly, we are bound to pray for our enemies: this our 5 For our enenemies. Saviour Christ teacheth us; saying, q Mat. 5. 44. love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you: and this is not only the precept of our Saviour Christ, but also his practice: for at his passion and suffering, he prayed, saying, r Luk. 23. 34. father forgive them: So doth St Steven pray for his persecutors; saying, s Act. 7. 60. Lord lay not this sin to their charge. The consideration of this, that we are to pray for others; Use. 1 and chief for Kings, and those that are in authority: To pray for the King's Majesty with a free heart, and willing mind. may teach us, that it is our bounden duty, with an open heart, with a willing mind, and free voice, to pray unto God for our Sovereign Lord the KING, for the most Noble and Illustrious PRINCE, and Princely progeny. The captive jews obtain licence of King Darius to go to jerusalem, and to build the house o● God, that they might offer sacrifices unto the God of Heaven, t Ezr. 6. 10. and pray for the life of the King and of his sons. In Turtullian's time, the Christians were slanderously reproached, that they did not honour the Emperor, but were enemies to the State: to which, the Father making an Apology for the Christians, answereth, showing that Christians did pray for the Emperors, for they u Vitam ill●● prolixam, imp●rtum securum, d●mum tutam, exercitus fortes, senatum fidelem, populum probum, etc. precantes. Tertul. Apolog. prayed that God would give them a long life, a secure Empire, a safe house, strong armies, a faithful Senate, a good People, etc. Now these Kings and Emperors, were heathenish, and persecutors of Christians, and yet they prayed for them; how much more than are we, O England; bound to praise the God of Heaven, for giving us so wise, so learned, so religious a King, so powerful a defender of the Faith, and so great a maintainer of the Gospel of Christ! And we are not only bound to bless and praise God for the manifold blessings wherewith the Lord our God blesseth us in our Sovereign Lord the King; but also to pray earnestly unto the Lord, for the preservation and prosperity of our King; that in his safety, we may have safety: in his prosperity, we may have prosperity: and in his peace, we may have peace. Secondly, whereas we are bound (as hath been proved) Use. 2 to pray for the whole Church, and any in distress, Against those that will not pray for their enemies. for all men; yea, for our enemies; this serves to reprove those, who, although it may be, they may pray for their friends; yet bear such a grudge and hatred to their enemies, that they will in no case be persuaded to pray for them. But consider o man whosoever thou art, that canst not pray for thine enemies, Christ commandeth thee to pray for thine enemies; obey him. Yea Christ himself prayed for his enemies, to give thee an example of praying for thine enemies; imitate thou him. Or if thou thinkest it hard to imitate Christ the Lord, in a matter so hard to flesh and blood; then imitate Steven the servant of Christ, who imitated his Lord and Master Christ, in praying for his enemies. For as Christ said concerning his enemies, Father forgive them; so Steven said concerning his enemies, Lord, lay not this sin to their charge. x Mat. 5. 46. If ye love them which love you, what reward have you? Do not even the Publicans the same? It's a small matter for a man to love one that loveth him again; and to wish well to him, that wisheth well to him again: this very Publicans can do, any man may do this. But he is a worthy Christian, he is a good man indeed, that can love his enemies, that can wish well to him, that wisheth no good to him again: and that can pray for his enemies: such men are rare on earth: few such are to be found: and yet we ought so to strive against our inward corruptions, against our anger, and hatred, and desire of revenge, that we might both forgive our enemies, and pray for our enemies, if we will be the followers of Christ, and the children of our heavenly Father. CHAP. VI Of praying for the dead. HItherto hath been showed, that we are to pray 2 Not for the dead. And Therein three things. for the living: It remaineth in the second place, to entreat of Prayer for the dead: And therein I will show, First, how the present Romish Church holdeth, and maintaineth Prayer for the dead. Secondly, I will declare, in what sense, the ancient Fathers have mentioned, and they themselves sometimes used Prayer for the dead. Thirdly, I will use reasons to dissuade all men from praying for the dead, as the Romists do. For the first; a Bellarm. de Purgator. Cardinal Bellarmine giveth us a clear 1 How the present Romish Church holdeth and maintaineth Prayer for the dead. light to know how, & in what sense, the present Romish Church holdeth and maintaineth Prayer for the dead: for he tells us that there are three places of receptacle, Heaven, Hell, and Purgatory, (besides his feigned Limbus) for three sorts of people departing hence, that is to say the just and righteous ones: the wicked and vngodly; and they that are of a middle sort, believers; but yet such as are not throughly cleansed from their sins. As for the just and righteous, he doubts not but their souls go strait to Paradise, to Heaven; as the souls of the Apostles, Martyrs, etc. As for the wicked and , impenitent sinners, and Infidels▪ he maketh no question of them, but that they go down to Hell, never to be delivered. All the question is, of the third sort; those of the middle sort, which are neither very good, nor very evil; but such as die in their venial sins, or have not satisfied for the temporal punishment of their mortal sins; and therefore such must be cast into the fire of Purgatory, to purge them more from their sins, and as it were to scour away their dross, till they have satisfied the justice of God, partly by their own sufferings; and partly by the prayers, fastings, almesdeeds of others, and such like. This is the Faith of the present Roman Church concerning Prayer for the dead: so that the prayers of the Romists which they make for the dead, are chiefly intended for the souls of their friends in Purgatory; that thereby they may procure some mitigation of their pains, and bring (as they imagine) some ease to their tormented souls. The second thing concerning Prayer for the dead, is, 2 In what sense the ancient Fathers have mentioned, & sometimes used prayer for the dead. to show in what sense the ancient Fathers have mentioned in their writings, and sometimes, used themselves, Prayer for the dead. Divers judicious, and learned b D. Mort. in his Protest. Appeal. l. 2. c. 8. Launch. de natura Dei. l. 4. c. 4. Perk problem. ●itul. pr●s. promort. Divines consent in this; that the ancient Orthodoxal Fathers never used, or spoke of Prayers for the dead, to the end, that they might have remission of their sins after this life, that they might be purged from their sins, or be delivered from the pains of Purgatory: but the Prayers made for the dead in ancient time, were for other ends: and chiefly, they were either praises and thanksgivings to God for their departure out of this miserable, sinful, and wretched life; and forgiving them eternal life in the heavens: or else, they were Prayers made in regard of the Resurrection of their bodies; that the Lord would send them a speedy, and joyful Resurrection: and these Prayers which were made for their friends departed, were not made in regard of any misery of the present state of their souls, but for the glorifying of their bodies in the Resurrection of the just; that then their glory might be increased, and that they might receive fullness of glory both in their bodies, and in their souls. And this is not a mere opinion, and bare conjecture; but this is according to sound judgement; gathered from the writings of the Fathers themselves. St Ambrose prayeth for the Emperor Theodosius after his death, saying, c Darequiem perfectam seruo tuo Theodosi●, requiem quam praeparasti sanctis tuis. Amb. orat. funeb. de obit. The does. Give perfect rest to thy servant Theodosius, even that rest which thou hast prepared for thy Saints. Thus he prayeth, and yet afterwards, saith, d Manet in lumine Theodosius, & sanctorum caetibus gloriatur, ibid. Theodosius is in light, and is glorified amongst the company of the Saints. So St c Lib Confess. Austin prayeth for his Mother being dead, and yet is persuaded that the Lord hath heard him, and granted his request, and that she is in glory. So Eusebius reporteth, that f Preces pro avima Imperatoris Deo fundebant. Euseb. de vita Constant. l. 4. cap. 71. Prayers were made for Constantine the Christian-Emperour after his death: which prayers were but either thanksgivings, lauding, and praising God for delivering him out of this miserable life, & crowning him with glory in the heavens; or prayers for the fullness of glory in the Resurrection of the just; and they did not pray for any ease to his soul, from the flames of Purgatory, for (as the same Author reporteth) g Omnes beatum Imperatorem, acceptumque Deo praedicabant. ibid. c. 69. all men did say that the Emperor was blessed, and accepted of God. It is manifest then, by these Fathers, that the custom of the ancient Church of God in praying for the dead, was not to procure ease, & to bring refreshing to their souls in Purgatory, or to deliver them out of Purgatory; seeing that they acknowledge, that their friends for whom they prayed, were in light; were in glory; and were blessed. 3 Reasons wherefore we are not to pray for the dead, as the Papists do at this day. In the third place, I yield these reasons, wherefore we are not to pray for the dead, as the Romists use Prayer for the dead at this day. First, The Scripture acknowledgeth but two places, as receptacles for the souls of men after this life, Heaven and Hell: either to be with ʰ Dives in hell torments, 1 The Scripture acknowledgeth but two places after this life. or with Lazarus in Abraham's bosom, that is, in joy and felicity: now they that are in heaven, are in so great joys already, that they cannot be bettered, till the day of the resurrection, when they shall have fullness of glory both in body and soul: and they that are in hell, cannot by h Luk. 16. 22. 23 any prayers be delivered thence; as Abraham tells Dives, i Ver. 26. between us and you there is a great gulf fixed, so that they which would pass from hence to you, cannot; neither can they pass to us, that would come from thence. From Hell there is no redemption. Secondly, whereas the Romish Church teacheth, and 2 All the faithful and true believers are cleansed from their sins in this life. holdeth, that they that are cast into Purgatory, are of the faithful sort, believers; the Scripture proveth that all the faithful, all true believers are washed and cleansed from their sins in this life, and are therefore blessed after this life: For S john saith, k 1. joh. 1. 7. the blood of jesus Christ his Son, cleanseth us from all sin. St Paul saith, l Rom. 8. 1. there is no condemnation to them which are in Christ jesus. Christ himself saith, m joh. 5. 24. He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation: but is passed from death unto life. And a voice from heaven saith unto john, n Reu. 14. 13. Writ, blessed are the dead which die in the Lord, from henceforth, yea, saith the Spirit, that they may rest from their labours, and their works do follow them. Now, seeing that the state of the faithful believers, is such, that they are cleansed, and purified from their sins in the blood of Christ; seeing there is no condemnation to them that are in Christ; seeing they that believe in Christ, shall not come into condemnation, but pass from death to life; and seeing that all the faithful are blessed when they die, and their works follow them, that is, they have the reward of their works; than it is evident, that they go not to any place of torment, before they come to heaven; but upon their dissolution, they ascend to heaven, and are with Christ. 3 The canonical Scripture doth not mention prayer for the dead. Thirdly, the Canonical Scripture doth not so much as mention Prayer for the dead; no, not in those places where there is mention of sacrifices and prayer; yea, mention of the death of the righteous: but rather the contrary. S. Paul to the Thessalonians saith, o 1. Thes. 4. 13. I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as other, which have no hope. Where, the Apostle giveth us to understand, that if our friends departed, were in any place of torment, if they were in pain and misery, than indeed, we had cause to sorrow and mourn, to pray, and to do any thing that might procure them ease; but saith the Apostle, I would not have you to sorrow as men without hope; as if he had said, If you have hope, that your friends departed are at rest. have ease, and shall rise again to glory; why then do you sorrow for them as they that have no hope, either of their present rest, or future Resurrection to glory? you should rather rejoice, for that they are at rest. Fourthly, though it cannot be denied, but that Prayer 4 Prayer for the dead, though it be ancient, yet is it neither Apostolical; nor yet used by the most ancient, orthodoxal Fathers of the Church, as it is by the Romists at this day. for the dead is an ancient custom, long used in the Church: yet notwithstanding, I say, First, that it cometh short of that antiquity, to be an Apostolical doctrine. For, before p Tertul. de coro. mil. Turtullians' time, there's little or no mention of Prayer for the dead: and he himself acknowledgeth, that it hath no firm foundation in the Scriptures, but only from Tradition and custom. Secondly, the ancient Fathers did not use Prayer for the dead, as the Romish Church doth use it at this day: namely, for the easing of souls in Purgatory, and to deliver them from thence; but for other ends, as hath been sufficiently declared before: And the ancient Fathers, (if they be rightly understood) do nothing at all confirm the doctrine of the present Romish Church, concerning their manner of praying for the dead. The consideration hereof, serves Use. 1 First, to reprove those, who when they speak of their Against those that pray for mercy to the souls of their friends departed. friend, departed, pray that God would have mercy on their souls; for although, the Prayers of the ancient Church for the souls of the dead, might receive some tolerable interpretation before Purgatory was believed; yet now, since that the Romish Church hath devised a Purgatory, and that it is held amongst them as an article of faith; it is dangerous to make such a Prayer. For this kind of Prayer that God would have mercy on his soul, howsoever it may demonstrate the affection of him that prayeth for his friend departed; yet may it be offensive two ways: First, by taking God's name in vain, through a too frequent, and common using of it in ordinary communication; as the manner of some is. Secondly, by an opinion of supposing his friend to be in Purgatory: for in praying for mercy to his soul, he supposeth, (or at least, breeds an opinion in the minds of the hearers, that he doth suppose) that the soul of his friend departed, is in the pains of Purgatory, and hath need of mercy to be showed to his soul: whereas it is certain, that the faithful departed out of this life, have obtained mercy before they yield up the Ghost, and they are purged & cleansed from their sins in the blood of jesus Christ. Secondly, hence we learn, that although it be unlawful Use. 2 to pray for any one departed in particular, for his It is no superstition to laud and praise God for the departure of our Christian friends. ease, in, or delivery out of Purgatory; yet it is no superstition, to laud and praise God for the departure of our Christian friends out of the miseries of this mortal life: nor yet, to wish to us, and them in general, the hastening of Christ's second coming to judgement; that we with them, and they with us, may have a glorious Resurrection, and enjoy perfect blessedness both in body and soul. For q Perk. Cathol. reform. de Purgator. this is included in that Petition, r Mat. 6. 10. Thy kingdom come. And this is that sweet, and pleasant voice of the Bridegroom, Christ jesus, and of the Bride, the spouse of Christ, the Church of God, and every faithful soul, s Reu. 22. 20. Surely, I come quickly. Amen. Euenso, come Lord jesus. CHAP. VII. Of the matter of Prayer: showing for what things we are to pray. Having entreated of the persons whom Prayer 4 The subject, matter of Prayer. twofold. doth concern; the next, which is the fourth th●ng in the Treatise of Prayer, is the subject matter of prayer: and it is twofold: for it is concerning such things, for which we are either To pray to God: or, To praise God. For the Scripture, as it teacheth us how they ought to be qualified that do pray; and directeth us both to whom we must pray, and for whom: so also it showeth us for what we are to pray, as also how to praise God for blessings and benefits received. First, of the things for which we are to pray: and they 1 Things for which we are to pray. twofold. are to be considered; either Generally, or Particularly. First, in general; we are to pray for lawful things: for 1 In general: for lawful things. such things as we may lawfully request at God's hands. S. james hath this saying, a jam. 4. 3. For we may pray amiss; Two ways. Ye ask, and receive not, because ye ask amiss: by which words of the Apostle, it is evident, that a man may pray, and pray amiss: and a man may ask amiss two manner of ways. First, When he asketh, and prayeth for unlawful things: Secondly, When he asketh, and prayeth for lawful things, but unlawfully, and after an unlawful manner. First, they ask and pray amiss, who ask and pray 1 Ask unlawful things. for unlawful things. As did the Israelites in ask them a King: they come to Samuel, and say unto him, b 1 Sam. 8. 5. Make us a King to judge us, like all the Nations. But it's said, c Verse 6. the thing displeased Samuel. And its further said, that Samuel prayed unto the Lord concerning this matter, and the answer of the Lord was this: d V●rse 7. Harken unto the voice of the people in all that they shall say unto thee; for they have not rejected thee, but they have rejected me, that I should not reign over them. They made a petition for a King to rule over them, when as the Lord God was their King. But their request was unlawful, and displeasing unto the Lord. Such an unlawful request was that which the mother of Zebedees' children made unto Christ, saying, e Mat. 20. 20. 21 Grant that these my two sons may sit, the one on thy right hand, and the other on the left in thy Kingdom. How unlawful this request was, may be gathered from the answer of Christ, f Verse 22. Ye know not what ye ask. First then, we may ask amiss, ask unlawful things: Secondly, we may ask lawful things, and yet ask 2 Ask lawful things unlawfully. Two ways. unlawfully, after an unlawful manner, and so ask amiss, and that two ways: First, in not ask according to the will of God. S. john saith, g 1 joh. 5. 14. This is the confidence that we have in him, that if we ask any thing according to his will, he heareth us. In 1 Not ask according to the will of God. our prayers, we are not to consider so much what we desire, and what we would have granted us, as whether that which we desire, be a thing wel-pleasing unto God, and be according to his will. Secondly, we may ask lawful things unlawfully, and 2 Ask good things to an evil end. so ask amiss, ask good things to an evil end. As when men pray for goods and substance, ask wealth and riches, to waste and consume with riotous living. Of this, S. james saith, h james 3. 4. Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts. And this, of the things which we are to pray for in general. Secondly, in particular, the things which we are to 2 In particular. pray for, are of two sorts. For First, we are to pray against evil things. twofold. Secondly, for the obtaining of good things. Both which are set down by the Apostle S. Paul to Timothy, saying, i 1 Tim. 2. 1. I exhort therefore that first of all, supplications, prayers, etc. be made: the first, is expressed in the word, supplications: the later, in the word, prayers. For the first; Supplications are such prayers as are made 1 Supplications. Against evil things. twofold. against evils, which either do, or may befall us. And these Supplications stand in these two things. First, that we may be freed from the evil of our former sins. Secondly, that we may delivered from the evil of the punishment for sin. First, Supplications made against the evil of sin, are 1 Against the evil of sin. those prayers which we make to move the Lord, through the humble acknowledgement and confession of our sins, to be merciful unto us to forgive us our sins, to pardon our offences, and to remove our sins from us. So our Saviour Christ teacheth us to pray, k Math. 6. 12. forgive us our trespasses. For the second kind of Supplications, which are made 2 Against the evil of punishment. . against the evil of the punishment for sin: these are threefold. For either we pray that the evil may be averted, and turned away from us before it fall; or that it may be removed and taken away; or that it may be mitigated and assuaged. First, in regard of evils that may befall us; we may 1 To turn away evils. and aught to make supplications, that the Lord would of his mercy avert, and turn them away from us. For so our Saviour Christ himself prayeth, l Math. 26. 39 O my Father, if it be possible, let this cup pass from me. Secondly, concerning evils that are fallen upon us; 2 To remove evils. we may make supplications, that the Lord of his mercy would remove them, and take them away from us, and that he would deliver us out of our trouble; as David in his sickness prayeth, m Psal. 6. 2. O Lord heal me, for my bones are vexed. And again, he prayeth, n Psal. 25. 22. Redeem Israel, O God, out of all his troubles. Thirdly, concerning evils of punishment, & afflictions, 3 To mitigate & assuage evils. we may make supplications, that the Lord would mitigate and assuage them: so job supplicates some ease, and some mitigation of his pain: saying, o Joh 7. 19 How long wilt thou not departed from me? nor let me alone till I swallow down my spittle? And this of Supplications. The second sort of Prayers, are made for the obtaining 2 Prayers forth obtaining of good things. of good things: and they are called petitions, precations, requests, and by a general name, Prayers: which are such prayers, whereby, we do beseech and entreat the Lord to bestow some good thing upon us; either, some temporal blessing for this present life; or some grace needful for our soul's health; or an eternal blessing for the life to come. As when we pray for food and raiment, and things needful for the preservation of this life: when we pray for repentance, for faith, hope and charity, for patience, humility, etc. When we pray for the enlarging of Christ's kingdom; for increase of Rules in praying for temporal and spiritual things. grace, and eternal life. Concerning which, these rules are to be held. First, Spiritual and heavenly things may be prayed 1 Spiritual things are to be prayed for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simply: temporal things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with condition. for, and asked at God's hands simply, absolutely, and without condition: but corporal blessings, and temporal benefits must be asked, and prayed for in respect and regard of something else, and conditionally: namely, if God will, and if it be good, and profitable for us. So the Leper prayed, p Math. 8. 2. Lord, if thou wilt, thou canst make me clean. I know Lord, thou canst make me clean, if it be thy will so to do. 2 In temporal things we must be content with things necessary, not ●●auing superfluity: but in spiritual things we are not limited. Secondly, concerning temporal things we must not pray for superfluity, but only for things necessary: so Agur prayeth, q Prou. 30. 8. Give me neither poverty, nor riches, feed me with food convenient for me. But in spiritual things, there's neither condition, nor limitation. For we may pray, that we may r Colos. 1. 10. increase in the knowledge of God: that we may s 1 Thes. 4. 1. abound more and more in grace and goodness: and that we may be t Phil. 1. 11. filled with the fruits of righteousness. This is profitable for our information in the matter of Prayer; and that First, to discern aright what manner of prayers we Use. make, whether they be supplications, or petitions; whether 1 To discern what manner of prayers we make. they be prayers and requests made against evils, to be averted, removed, or mitigated; or whether they be prayers made for the obtaining of any blessing, and benefit, either for soul or body; that so we may have a feeling and understanding of what we pray for. Secondly, to consider well with ourselves, before we 2 To consider whether the things that we pray for be lawful. pray, what things we pray for: whether they be things lawful or unlawful: whether they be pleasing or displeasing unto God: and whether they be agreeable to the will of God, or not. Thirdly, that we discern & put difference between 3 To put difference between temporal blessings and spiritual graces. temporal blessings, and spiritual graces: If we crave temporal things, not to be greedy of to much, but to be content with things necessary: and to refer the success of obtaining the things we desire, to Gods will; because he knoweth better what is good for us, than we ourselves: And for spiritual graces, to crave them absolutely; for gifts of grace are absolutely necessary to salvation. CHAP. VIII. Of Thanksgiving. WHat we are to pray for, hath been showed: The second thing in the matter of 2 Thanksgiving and praising God for his benefits. Prayer, is, of praising God, and giving him thankes for the benefits received: Which kind of p●ayers the Apostle calleth giving of thankes, or thanksgiving. a 1 Tim. 2. 1. I exhort, saith he, that first of all supplications, prayers, intercessions, and giving of thankes be made for all men. Now concerning Thanksgiving, I will show First, how many ways we may, and are bound, to give God thankes and praise: Therein, two things. Secondly, the reasons which may move and persuade us to thanksgiving. For the first: Thanksgiving is three fold: Or, three 1 How many ways we may praise God. Three ways. manner of ways we may, and aught to show our thankfulness unto God. The first is with the heart. 2 with the tongue. 3 by our deeds. First, We are to show our thankfulness unto God 1 With the heart. with the heart: we must praise God with our heart, and with all our heart: with our soul, and all that is within us: so David teacheth us by his own example, saying, b Psal. 86. 12. I will praise thee, O Lord my God, with all my heart: And again, c Psal. 103. 1. Bless the Lord, O my soul, and all that is within me, bless his holy name. Secondly, We are to bless and praise God with the 2 With the tongue. tongue, and mouth; our lips must show forth his praise: our mouth must be filled with his praise; & our tongue must sing of his praise. When the Lord had brought the children of Israel through the red sea on dry ground, and had overthrown the Egyptians in the midst of the sea, d Exod. 15. 1. Then sang Moses and the children of Israel a song of thanksgiving unto the Lord. So e judg. 5. 1. 2. Deborah and Barak sang a song of thanksgiving. Praising God for their deliverance from Sisera. And David often in his Psalms praiseth God, and stirreth up others to praise God for blessings, and for deliverances. For this cause, praises and thanksgiuings are called by the Prophet Hosea, f Hos. 14. 2. The calves of our lips. Signifying thereby, that the Lord our God is more delighted with the sacrifice of praise and thanksgiving, then with the kill of oxen, or shedding the blood of Calves. Thirdly, there is a thanksgiving to God, and a prayfing 3 By our deeds and works. of God by our deeds and works: Our very life & conversation may bring praise and glory to God's name according to that saying of our Saviour Christ, g Math. 5. 16. Let your light so shine before men, that they may see your good works, and glorify your father which is in heaven. And this praising and glorifying of God by our deeds and works, is twofold. First, by our good works, holy life, and godly conversation, Twofold. we edify others, we incite and stir up others 1 Edifying others and provoking them to do good by our good example. to goodness: our good example provokes, and draws on others to do good, to the praise and glory of God: this was the commendation of the Church of Corinth for their forwardness in contributing to the necessity of the distressed Saints; for the Apostle saith, h 2 Cor. 9 2. Your zeal hath provoked very many. Secondly, they that live well, are an example of virtue, 2 Our godly life is a means to convert the wicked, and being converted, to glorify God. and goodness to them that are vicious and wicked, and as yet unconuerted: the godly life of the righteous is as a light shining unto them that walk in the ways of wickedness, to provoke them, if at any time God would open their eyes, that they might turn from darkness to light, and from Satan to God. Wherefore, S. Peter giveth this exhortation, i 1 Pet. 2. 12. Having your conversation honest among the gentiles, that whereas they speak against you as evil doers, they may by your good works which they shall behold, glorify God in the day of visitation. After this manner, we are to praise God, and to testify our thankfulness 2 Reasons to persuade to thanksgiving. unto God for his benefits, and for all his goodness, and mercies towards us. In the second place, I am to use reasons to persuade to this duty of thanksgiving; and they are these: First, The Scripture exhorteth to it: saying, k Psal. 50. 14. 15. Offer 1 The Scripture exhorteth to it. unto God thanksgiving, and pay thy vows to the most high, and call upon me in the day of trouble; I will deliver thee, and thou shalt glorify me. Again, the Psalmist exhorteth those that are delivered from diverse calamities, and afflictions l Psal. 107. 8. to praise the Lord, saying, ᵏ O that men would praise the Lord for his goodness, and for his wonderful works to the children of men. So the Apostle exhorteth, saying, m Coloss 3. 17. Whatsoever ye do in word or deed, do all in the name of the Lord jesus, giving thankes to God and the Father, by him. Secondly, Examples of good men may move us to 2 Good men have practised it. imitate them in their thankfulness to God: David in sundry Psalms praiseth God saying in one place, n Psal. 103. 1. 2. Bless the Lord, O my soul: and all that is within me bless his holy name. Bless the Lord O my soul, and forget not all his benefits. And again he saith, o Psal. 116. 12. 13. What shall I render unto the Lord for all his benefits towards me? I will take the cup of salvation, and call upon the name of the Lord. And again he saith, p Ver. 17. I will offer to thee the sacrifice of thanksgiving, and will call upon the name of the Lord. Hezekiah praiseth God after that he was recovered of his sickness: saying, q Isa. 38. 19 the living, the living, he shall praise thee, as I do this day: the father to the children shall make known thy truth. When our Saviour Christ had restored a blind man to his sight, it is said, that he r Luk. 18. 43. followed him, glorifying God: and all the people when they saw it, gave praise unto God. Thirdly, the Creatures may teach us thankfulness, 3 The very creatures in their kind, do praise God. and move us to praise God: for the very Creatures in their kind, and manner, do praise God, and obey his will: the Sun keepeth his course, and the Moon observeth her seasons, her full, and change: as saith the Psalmist, s Psal. 104. 19 He appointed the Moon for seasons; the Sun knoweth his going down. The birds and feathered fowls praise God in singing, and keeping their time: as saith the Prophet jeremy, t jere. 8. 7. the Stork in the heaven knoweth her appointed times, and the turtle, and the crane, and the swallow observe the time of their coming; the u Psal. 33. 9 earth stands fast as God hath commanded; neither is it x Psal. 104. 5. removed for ever. And the sea over flows not the banks, which God hath set to keep it in, as it is also said of the great and deep waters of the Sea, y Ver. 9 thou hast set a bound that they may not pass over; that they turn not again to cover the earth. And the Creatures do not only instruct us in this duty of thankfulness to God, by their obedience; but the creatures which we have the use and benefit of, for food, and raiment, and other necessary uses, do as is observed, teach us our duty of thankfulness unto God, in three words, z Accipe, r●dde, cave: accipe beneficium, red debitum, cave (nisi reddideri●) supplicium. Ludon. Granat. lib. 1. par. 1. receive, restore, beware: that is, receive this benefit and blessing from God: restore unto God that which is due, render him thankes, and praise for it: and take heed, beware of punishment, if thou be unthankful unto God for his benefits. Fourthly, Thanksgiving and praising God for benefits received, is profitable unto us: For first, to praise God for benefits received, is a means to preserve and 4 It is profitable for us to praise God: for continue those blessings which we have already received: God is pleased to bless his blessings unto us, because we bless, and praise him for his blessings. Secondly, thanksgiving to God for former blessings, 1 To praise God for blessings received, is a means to preserve, and bless them unto us. is a means to procure more blessings, yea, increase of blessings; as it was said to that servant that had gained five talents; a Mat. 25. 21. well done, thou good and faithful servant, thou hast been faithful over a few things, I will make thee ruler over many things: so he that is thankful to God for the gifts and graces which he hath already received, and useth 2 To praise God for former blessings, is a meants to procure more blessings. them well, shall have not only the same continued, but likewise more gifts, and more graces added. Now, seeing that thanksgiving is a duty commanded; seeing that good men have practised the same; yea, seeing that the very creatures do stir us up to thankfulness; and seeing that it is so profitable unto us: The consideration hereof, serves greatly to reprove all those, Use. who are unthankful unto God for benefits received. Even Against those which are unthankful unto God, for benefits received. amongst men, it is a hateful thing for a man to prove unthankful: and it's a grievous thing for a man to do well to him that will never give him thanks: much more odious, and hateful a thing it is for us to be unthankful unto our God, for all his benefits: it is a grievous thing to the Lord, to see us daily receive his blessings, and not lift up our hearts, nor open our mouths to praise the Lord, and give him thankes. And they are to be reckoned in the number of unthankful people, who having received blessings from the God of heaven, do daily sin against him; who, in stead of opening their mouths to praise God, do open their mouths wide to blaspheme God; and in stead of serving the Lord in holiness and righteousness all the days of their life, do spend all, or most part of their days, in ungodliness, and unrighteousness. This was the great plea that the Lord had against Israel, b Isa. 1. 2. 3. Hear, O heavens, and give ear, O earth: for the Lord hath spoken: I have nourished & brought up children, and they have rebelled against me. The Ox knoweth his owner, and the Ass his Master's crib: but Israel doth not know, my people doth not consider. One of those ●enne Lepers which came to Christ to be cleansed, hath his praise, for that perceiving himself healed, he c Luk. 17. 15. 16 turned back, and with a loud voice glorified God, and fell down on his face at his feet, giving him thankes. But the other nine which returned not to give God thankes, are justly reproved by our Saviour, d Ver. 17. were there not ten cleansed, but where are the nine? Certainly, if we do well weigh, and seriously consider the great blessings and unspeakable benefits of almighty God towards us sinful men, there is none but only a very unthankful man, that will not be moved, with heart, and voice to praise God, and to express his thankfulness by holy obedience in his life and conversation: for we cannot but confess; that the Lord did at the first create man in his e Gen. 1. 27. own image, and when as through the sin and transgression of our first parents, we had brought upon ourselves misery, death, and damnation, except some remedy were found out, for our restauration and salvation: then f Ephe. 2 4. God who is rich in mercy, for his great love wherewith he loved us, sent us a g Mat. 1. 21. Saviour, even h 1. Joh. 4. 9 his only begotten Son, that we might live through him. And that we might have i Rom. 3. 24. redemption through jesus Christ: which redemption was wrought by the death of Christ, and the shedding of his most precious blood, as St Peter witnesseth, saying, k 1. Pet. 1. 18. 19 ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; but with the precious blood of Christ: so great was our offence, & so heinous our transgression, that it cost the precious blood of Christ to redeem our souls. It is the Lord our God that first form us in our mother's womb; he brought us to light, he hath preserved our lives since our birth; he it is, that daily, and yearly provideth for us food and raiment, and things necessarue for this present life; he it is, that giveth us health, and strength of body; he it is, that hath and doth deliver us from many perils and dangers, and preserveth us from our enemies, both corporal and spiritual; yea, he it is, that giveth us food for our souls, the bread of life; that giveth us habitation on earth, and hath l Joh. 14. 2. prepared for us mansions & dwelling places in heaven. In a word, he hath given us his Son, and with him all things: as saith the Apostle, m Rom. 8. 42. He that spared not his own Son, but delivered him up for us all: how shall he not with him also freely give us all things? Now, what shall we render unto the Lord for all these his benefits done unto us? Shall we recompense him with unthankfulness? Shall we requite him with undutifulness, disobedience, and rebellion? And shall we reward evil for good? O ingratitude! nay rather, let us render him the calves of our lips. Let us take the cup of salvation, and call upon the name of the Lord: and let us offer to the Lord the sacrifice of thanksgiving. CHAP. IX. Of the Time of Prayer. THe fift thing in the Treatise of Prayer, is concerning 5 The time of Prayer. the Time of Prayer: when, and at what times, we are to make supplications, prayers, intercessions, and giving of thankes unto God. The time of Prayer, I consider two ways: Considered two ways. First, in regard of the present day. 1 in regard of the present day. Secondly, in regard of the present need. For the first: Every day must have his time of Prayer: The Lord requireth at our hands prayer every day: and I find that holy men of God, religious and devout men, the servants of the Lord have used to pray often in the day; some more, and some less times in the day. In the old Testament, the Priests offered sacrifice twice a day, morning and evening; as the Lord gave commandment, a Exod. 29. 38. 39 Now this is that which thou shalt offer upon the Altar; two lambs of the first year, day by day continually. The one lamb thou shalt offer in the morning, and the other lamb thou shalt offer at even. And they used to burn Incense twice a day, morning and evening: as the Lord also appointed. b Exod. 30. 7. 8. And Aaron shall burn thereon sweet Incense every morning; when he dresseth the Lamps he shall burn Incense upon it. And when Aaron lighteth the Lamps at even, he shall burn Incense upon it. Now, the devout prayers of the Saints are Incense: wherefore David saith, c Psal. 141. 2. let my Prayer be set forth before thee as Incense. Yea, and the people assembled themselves together to pray twice a day: for thus it is said of the people in the days of Zacharius the Priest, d Luk. 1. 9 10. according to the custom of the Priest's office, his lot was to burn Incense when he went into the Temple of the Lord, and the whole multitude of the people were praying without, at the time of Incense. Now, whereas it was the custom of the Priests, to offer sacrifice, and to burn incense twice a day, morning and evening; and that the people were praying without at the time of Incense, it is apparent, that the people came together to pray, twice a day. To such diligent service of God, the people were tied in former times. Daniel used to pray three times a day: which he ceased not to do, no not when the decree was signed against him; for even then e Dan. 6. 10. he went into his house, and his windows being open in his chamber toward jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thankes before his God, as he did aforetime. David also used to pray three times a day; and he names the three set times, morning, and evening, and at noon; so he saith, f Psal. 55. 17. Evening and morning, and at noon will I pray. In the new Testament, there is often mention of our Saviour Christ's praying: sometimes, we find him praying early in the morning; for S. Mark saith, that g Mar. 1. 35. in the morning, rising up a great while before day, he went out, and departed into a solitary place, and there prayed. Sometimes, late in the evening; S. Matthew saith, h Mat. 14 23. when he had sent the multitudes away, he went up into a mountain apart to pray: and when the evening was come, he was there alone. And sometimes he spent the whole night in Prayer. For S. Luke saith, that i Luk. 6. 12. he went out into a mountain to pray, and continued all night in Prayer to God. S. k Chry. de crando Deum. l. 1. Chrysostome agreeing with these Scriptures, teacheth us a necessity of praying many times in the day: morning and evening, and all times in the day whensoever we receive our meat. In the morning when we are risen, before we presume to go abroad into the Sunne-light, and before we go about our business; to praise God for preserving us that night past; and to pray for a blessing upon our labours and business that day; in the evening; to praise God for his blessings all that day; to commend ourselves into his hands the night following; and at the receiving of our meat; to praise God that sends it us, and to pray for a blessing upon it, that it may nourish us. And this, for the time of the day, that we are to make our prayers to God. Secondly, we are to make our prayers to God, in the 2 In regard of our present need. time of need. When we are in any trouble and affliction, in any grief or heaviness, in any sorrow or sickness, in any pain of body, or grief of mind; when we are in any peril or danger; or when we feel a want of any temporal good thing, or any spiritual grace; in all these, and in every of these, it is a fit time to pray unto God, and to call upon his name. David saith, l Psal. 18. 6. In my distress I called upon the Lord, and cried unto my God. Again, he prayeth unto God, saying, m Psal. 22. 11. Be not fare from me, for trouble is near: for there is none to help. When David was in great trouble, in grievous distress, and had none to help him, no man to secure, and relieve him, than was it a needful time to pray to the Lord for help. These are the times when, and wherein we are bound to pray unto God. But it is objected, that these times of Prayer, to pray Object. morning and evening, and at noon, and to pray in the time of need, are not sufficient for Prayer; because Saint Luke saith, n Luke 18. 1. Christ spoke a parable unto them, to this end, that men ought always to pray, and not to faint. And Saint Paul exhorteth to o 1. Thes. 5. 17. pray without ceasing. To which I answer, that the words of the Evangelist, to pray always; Answ. and of the Apostle, to pray without ceasing; are not so to What it is to pray always, and without ceasing. be understood, as if we were bound to pray continually, without any intermission; (for then we should do nothing else but pray, and so it would come to pass, that in regard of continual praying, we should neglect the duties of our calling) but to pray always, and without ceasing; is First, to pray every day, and to let no day pass over us without calling upon the name of the Lord, morning, and evening, and at noon. Secondly, to pray always, in all time of need; always, when any trouble is upon us; always, when we are in any manner of affliction, misery, and distress; always, when we have need of any blessing to be bestowed upon us; and always, when we have received any blessing from the Lord, to give him thankes. Thirdly, to pray always, and to pray without ceasing is so to pray, as to be constant in Prayer, to be fervent in Prayer, not to faint in Prayer, but to continue and hold on; still p Mat. 7. 7. ask, seeking, and knocking at the gate of mercy, till the Lord do graciously look upon us, hear us, and grant our requests. Thus to pray, is to pray always; and thus a man may pray always, and not hinder the works of his calling. Now, seeing that there are appointed times of prayer, Use. wherein we are bound to make supplications, prayers, Against those that omit prayer and are negligent in calling upon the name of the Lord. intercessions, and giving of thankes; The consideration hereof, serves to rebuke the world of great neglect in the duty of Prayer: omitting days, and hours, and neglecting the times of calling upon the name of the Lord. It hath been declared, that holy and devout men have used to pray often in the day, some twice a day, morning and evening; some thrice a day, morning, and evening, and at noon: and Christ himself used to pray often in the day time, morning and evening, and sometimes in the night too. Yea, and Heathen men have been diligent in the morning to offer sacrifice to their Gods: Alexander, as Historians report, q Manè ante omnia sacrificabat. first of all in the morning, offered sacrifice to the Gods: What a shame than is it for us Christians, if we do not, morning and evening, offer spiritual sacrifice of prayers, and praises unto the true, and living God? Prayer is our best aids in trouble, it is the best defence against the devil our adversary: it's the best means to drive away evil spirits: in what a fearful and dangerous case are they in then, who pass over many mornings, and many evenings, many days, and many nights, without praying unto God, or calling upon the name of the Lord? How fearfully, and how dangerously do they lay them down to sleep, who do not first commend themselves into the hands of God? Alas, wretched man, how dost thou know whether thou shalt live t●ll the next morning? And if thou diest that night, having not made thy prayers unto God, nor commended thy soul to the protection, and safe-keeping of the Lord, thou art in danger of the evil spirits, and to have thy soul taken from thee that night. Prayer is said to be the r Clavis divi, sera noctu. key of the day, and the lock of the night. It is as a key to open the day unto us; for as we cannot go abroad in the morning, without a key to open the door; so neither can we, nor may we safely go abroad without prayer. And it is the lock of the night; for as the lock in the evening shuts up the doors, that all within the house may be in safety; so payer in the eving shuts up the day, and keeps us safe under the protection of the Almighty: Prayer then should be our first work, and our last work: every day should begin with prayer, and end with prayer. And in so doing a man might every morning willingly rise up from his bed, and every evening safely lie down to sleep, yea, every day both cheerfully go about his business, and comfortably end his business. CHAP. X. Of the place of Prayer: and first of the public place of prayer. THe sixth thing in the Treatise of Prayer, is, of 6 The place of prayer. the place of prayer. Which I consider in a twofold respect: First, as it is in some certain set place. Secondly, as it is more generally, in any place, and in Twofold. every place. First, the place of prayer may be in some certain set 1 In a certain ●●t place. place: And that is twofold: The one, public. The other, private. Twofold. First, of the public place of prayer: The most public 1 The public place of prayer. place of God's worship, and the most famous, and glorious place for the service of God, was the Temple at jerusalem. For there, in a more special manner, God promised his presence: as is evident by salomon's prayer, which he made unto the Lord at the dedication of the Temple; and by the Lords answer thereunto. For Solomon prayeth on this manner: a 1 King. 8. 28. 29. 30. Have thou respect unto the prayer of thy servant, and to his supplication, O Lord my God, to hearken unto the cry, and to the prayer which thy servant prayeth before thee to day: that thine eyes may be open towards this house, night and day, even toward the place of which thou hast said, my name shall be there: that thou mayst hearken unto the prayer which thy servant shall make towards this place. And harken thou to the supplication of thy servant, and of thy people Israel, when they shall pray towards this place; and hear thou in heaven thy dwelling place, and when thou hearest, forgive. And the Lord graciously answered Solomon, and said: b 1 King. 9 3. I have heard thy prayer and thy supplication that thou hast made before me: I have hallowed this house which thou hast built, to put my Name there for ever, & mine eyes & my heart shall be there perpetually. To the jews, this Temple that Solomon built, was the place of God's worship: hither the people brought their sacrifices, and burnt offerings, here the people made their prayers twice a day. And hither came all the c Deut. 16. 16. males three times in a year to worship God. And at other times when they prayed, they looked towards the Temple at jerusalem, where the Lord had promised his presence; as may be gathered from these words of salomon's prayer, d 1 King. 8. 29. Harken thou to the supplication of thy servant, and of thy people Israel, when they shall pray towards this place: and by that which is mentioned concerning daniel's praying unto his God, e Dan. 6. 10. His windows being open in his chamber toward jerusalem, he kneeled upon his knees three times a day, and prayed. In a word, the Temple at jerusalem, was the place where the Lord manifested his presence, in a more glorious manner, then in any other place in the whole earth be sides. It may here be demanded; where is now the public Quest. place of God's worship? for, as for jerusalem, it is defaced, it's f Luk. 19 44. laid even with the ground: And as for the Temple, it is destroyed, and there is not one stone left upon another: neither is the Lords presence so graciously there now, as it was in the days of Solomon, and in the days of the Kings of judah, which succeeded him. I answer, that the Temple at jerusalem was to continue not for ever, but only for a time; even till Christ Answ. came: And after Christ, than the Temple at jerusalem ceased to be any more the certain set place of God's public worship: as our Saviour Christ saith to the woman of Samaria, g joh. 4. 21. Woman, believe me, the hour cometh when ye shall neither in this mountain, nor yet at jerusalem, worship the Father. And again, h Ver. 23. The hour cometh, and now is, when the true worshippers shall worship the Father in spirit, and in truth. Again, our Saviour Christ saith, i Math. 18. 20. Where two, or three, are gathered together in my name, there am I in the midst of them. Now, whereas God is still to be worshipped, and that Christians are to worship God not only in private, but also in public; its necessary that Christian people have decent places for the public worship of God, which places are our material Churches. It is apparent that the jews, even whiles that the Temple stood, had their k Luk. 4. 15. 16. Synagogues in their Cities, whither the people (which were not nigh to jerusalem) came to worship God, and where l Acts. 15. 21. Moses was preached, being read in the Synagogues every Sabbath day. So the ancient Christians had their m Euseb. eccles. hist: l. 9 c. 10. Oratories, that is, houses of prayer. Which were the Lords houses: And as the Synagogues were to the jews, and Oratories to the Christians in the first times, such are our material Churches to us in our times. So that when Christian people are assembled together in the name of Christ, to pray unto God, to praise God, to hear his holy word, and to be partakers of the Sacraments; then we may truly say of the public place, as jacob said of Bethel, n Gen. 28. 16. 17. Surely the Lord is in this place. And again, How dreadful is this place? This is none other ●●t the house of God, and this is the gate of heaven. The consideration of this, that there is in the time of the Gospel a public place for the public worship of God, even the material Church, which may be called the house of God, and the house of Prayer: serves Fi●st, for instruction: and that Use. 1 First, to teach us to be deligent in frequenting and 1 To frequent the house of God. coming to the house of God; duly and diligently to resort to the public place of God's worship; to ●oyne with the congregation in praying, and praising God; in hearing the word, and receiving the Sacrament. This duty the Prophet Esay teacheth us, saying, o Isa. 2. 2. It shall come to pass● in the last days, that the mountain of the Lords house shall be established in the top of the mountains, and shall be exalted about the hills: and all nations shall flow unto it. And many people shall go and say; Come, and let us go up to the mountain of the Lord, to the house of the God of jacob, and he will teach us of his ways, and we will walk in his paths. The mountain of the Lord was the Temple of the Lord at Ier●salem, which stood upon p 2 Chron. 3. 1. mount Moriah, whither the jews came to worship God: but now the mountain of the Lord is exalted above the hills, and all Nations flow unto it: Now, the mountain of the Lord is, where the Gospel is preached, and in every place where the name of the Lord is called upon. The Church of England is the mountain of the Lord; and our particular Churches, where the Congregation is assembled together for the worship of GOD, are holy mountains. And therefore, all that be zealous of the Lord, al● that love the Lords house, and all that delight to be in the holy mountain of the Lord, should frequent the house of God, and be willing and ready to come up to the public place of God's worship; and not only be forward themselves to come to the house of the Lord, but to call upon their Children and Servants, and to say to their friends and neighbours, Come ye, and l●t us go up to the Mountain of the Lord, to the house of th● God of jacob, and he will teach us of his w●yes, and we will walk in his paths. And all Christian people are bou●d to frequent, and diligently to come unto the Reasons to move us to frequent the house of God. house of God, the public place of God's worship, there to make supplications, prayers, intercessions, and giving of thankes; there to hear the word of God, and ●o be partakers of the Sacraments, and that for these reasons. First, the Scripture exhorteth unto it: the Psalmist 1 Scripture. saith, q Psal 14●. 1. Sing unto the Lord a new song: and his praise in the congregation of Saints. Again, r Psal. 150. 1. Praise God in his Sanctuary. And again he saith, s Psal. 95. 2. Let us come before his presence with thanksgiving. t Verse 6. O come, let us worship and bow down: let us kneel before the Lord our maker. Thus the Scripture exhorteth to come to the house of God, and to worship God in the public place of God's worship Secondly, it was the custom of the people both in 2 Custom of the Church of God. Christ's time, and after, to come to their Synagogues every Sabbath day to worship God, and to hear the word of God read and preached unto them: for S. Luke saith, that jesus u Luk. 4. 16. came to Nazareth, where he had been brought up, and as his custom was, he went into the Synagogue on the Sabbath day, and stood up for to read. And in the Acts of the Apostles, he saith, x Acts 15. 21. Moses of the old time hath in every City them that preach him, being read in the Synagogues every Sabbath day. Thirdly, good men have had great love to the house of 3 Good men have had great love to the house of God. God, to the public place of God's worship, insomuch that when they might have free access to the house of God, they have rejoiced, and been exceeding glad; as David, saying, y Psal. 122. 1. I was glad when they said unto me, let us go into the house of the Lord. Contrariwise, when they could not come to the house of God, to the public place of God's worship, to join with the congregation in praying, and praising God, they have been exceeding sad, and sorrowful, heavy hearted, & their souls have been even cast down within them. Such was David's zeal to the house of the Lord: saying, z Psal. 42. 1. 2. 3 4. 5. As the Hart panteth after the water brooks, so panteth my soul after thee, O God, my soul thirsteth for God, for the living God. When shall I come and appear before God? My tears have been my meat day and night; while they continually say unto me, where is thy God? when I remember these things, I pour out my soul in me; for I had gone with the multitude, I went with them to the house of God; with the voice of joy & praise, with a multitude that kept holy day. Why art thou cast down, O my soul, and why art thou disquieted in me? hope thou in God, for I shall yet praise him for the help of his countenance. And again he saith, a Psal. 84. 1. 2. How amiable are thy Tabernacles, O Lord of hosts! my soul longeth, yea, even fainteth for the courts of the Lord: my heart and my flesh crieth out for the living God. Fourthly, It is meet and right, that upon the Lord's 4 It is meet and requisite on the Lord's day, to be in the Lord's house. day, we be found in the Lord's house: for what house can a man be in better than in God's house? What better company can a man desire to have, than the company of the godly? or what better fellowship than the fellowship of the faithful? what talk, what communication, what conference can be better, then to speak unto God by prayer, and to hear God speak unto us out of his holy word? or what better mirth, then in God's house to sing Psalms to the praise of God? Now, the consideration of these things should make us every one more diligent in frequenting the house of God. Secondly, seeing that there are places consecrated and 2 To come into God's house with reverence and humility. set apart for the public worship of God; this may teach us to come into the house God with all reverence, and humility, when we come for these holy ends, to pray to God, to praise God, to hear his holy word, and to be partakers of the Sacraments: for in the performance of these sacred duties the Lord is present, and the holy Angels are present; and God is holy, his Angels are holy, and his word is holy: for this cause, Moses coming into the presence of the Lord, is commanded to put his shoes off his feet; b Exod. 3. 5. Put off thy shoes from off thy feet, for the place whereon thou standest is holy ground. And Solomon gives us this direction about the manner of our coming into the house of God, c Eccles. 5. 1. Ke●pe thy foot when thou goest to the house of God. Wherefore, when we are going into the house of God, it is good to say with David, d Psal. 5. 7. In thy fear will I worship toward thy holy temple. Secondly, this serves for reprehension, and it reproves, Use. 2 First, Those that are negligent in coming to the 1 Against those who are negligent in coming to the house of God. house of God: many have little care to frequent God's house: and make no conscience of sanctifying the Sabbath, and keeping holy the Lord's day. Who dedicate that day not to God, but to Bacchus and Venus: making it a day of revelling, and banqueting, a day of wantonness and wickedness: who, instead of saying one to another, Come, let us go up to the mountain of the Lord, to the house of the God of jacob; say, Come, let us go to the Alehouse, let us sit there, let us eat and drink, and rise up to play. Is not this plainly to despise God's house, and to set light by the place of God's worship? Others are so overcome with worldliness, that they are loath to spare so much time as to consecrate one day of seven to the service of God. Hence it is that some cannot keep their hands from doing some servile work upon the Sabbath day; and that others (lest they should miss their market, or not come to their journey's end at the set time) labour, and travail, and ride on their journey upon the Lord's day: and that when there is no absolute necessity; but that their journey and business might be otherwise conveniently disposed of, if worldliness had not taken too great a rooting in their hearts. Such people had therefore need to repent of their neglect in coming to the public place of God's worship; and to be careful that they henceforward e Isay 5●. 13. turn away their foot from doing their own pleasure, and doing their own ways on the Lord's holiday. Secondly, seeing that our material Churches are the 2 Against those which profane the house of God by any disorder. places of God's worship; this reproves those who profane the house of God by any manner of disorder. For this cause our Saviour Christ was displeased, to see the Temple of the Lord profaned by those that sold Oxen, and Sheep, and Doves, and changers of money; insomuch that he made a f john 2. 15. scourge of small cords, and driven them all out of the Temple. And S. Mark saith, that he g Mark 11. 16. would not suffer that any man should carry any vessel through the Temple. And yet this Temple was not the Sanctuary, but only the Court of the Temple, which Christ would not have to be profaned. Thirdly, here they are reproved, who are backward 3 Against those who will not willingly contribute to the maintenance & reparation of the Church. and unwilling to contribute to the necessary maintenance and reparation of the material Church; David, that holy man of God, did purpose (such was his zeal) to build a house for the Lord; for he reasoned thus: h Sam. 7. 2. I dwell in a house of Cedar, but the Ark of God dwelleth within curtains. This saying of David is verified with many, in many places of our Land, though they cast not so fare as David did, neither have hearts so zealously affected as David had; for many men build fair and goodly houses for themselves, but build, whatdoe I say build? repair not the houses of God, which are built to their hands: and many men are careful enough to beautify and adorn their own houses, with great cost; but care not in what case the house of God be. They dwell in their i Hagg. 1. 4. sieled houses, and suffer the house of God to lie waist. Let such men search their own hearts, and they shall find, that they come far●e short of David's zeal to the house of God. CHAP. XI. Of the private place of prayer: where, of domestical, or Household prayer; and also of Secret prayer in the Chamber, or in any secret place. AS public prayer hath ordinarily a certain set 2 The private place of prayer. Twofold. place, the house of God; so hath also private prayer, and the place for private prayer is twofold. The one, domestical; in the house with the family the other, secret, in the chamber or in any other secret place: In the house. First, of domestical, or household prayer: In handling, whereof, I will Therein Two things. First show, to whom this duty chiefly belongeth. Secondly use reasons to persuade thereunto. For the First: The performance of household prayer 1 To whom the performance thereof chiefly belongeth. namely, to the Master of the house. together with the family, is a duty chiefly, and principally, belonging to householders, to Parents, and masters of families. As upon the Lord's day, Parents and masters of families, are bound not only to come to the house of God themselves, but likewise to bring with them, their children and servants to the public worship of God: so likewise in the house; Parents and Masters of families are bound, morning and evening, and at all times of the day when they receive their meat; to pray to God, and to praise God, either themselves, if they have knowledge, and ability to perform the same: or else, to see it performed by some other; and that through their default, prayer and thanksgiving be not omitted: And that for these reasons: And that. First, This is our daily service, and spiritual sacrifice; 1 In regard of order and to avoid confusion in the family morning and evening to call upon the name of the Lord, to pray unto him, and to praise him: in the morning, before we begin our work, at our meals, when we receive our meat; and at night, when we have ended our business, before we say us down to sleep: now, there ought to be an order for the observing of this service and worship of God; and to whom in all the family should this care and duty belong, to see this service performed, but to him who is the head of the house? so than the care of the performance of this duty, lies principally upon the master of the house, in regard of order, and to avoid confusion in the family. Secondly, this duty of worshipping God, and doing 2 Parents and masters of houses are so charged and commanded. him service privately in the house, is a duty wherewith Parents and masters of families are charged: Moses, the the man of God, exhorting the Children of Israel to obedience, directeth his speech to the heads of the houses, the masters of families, saying, These words which I command thee this day, shall be in a Deut. 6. 6. 7. thine heart, & thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down and when thou risest up. So the observation of the Sabbath lieth chiefly upon all heads of houses, and masters of families; they must not only sanctify the Sabbath themselves, but likewise, see that their children and servants do sanctify it, for it's said, Remember the Sabbath day, to keep it holy, etc. In it thou shalt not do any work, thou, nor thy son nor thy daughter, thy manservant, nor thy maid-servant, etc. Now, the Sabbath is sanctified, not only by reading the Scriptures, hearing the word, meditation etc. But likewise, by praying, and praising God: and that, not only publicly in the Church, but also privately at home, where, Parents, and Masters of families have the chief command. Wherefore, I conclude, that the care of performing the duty of praying, b Exod. 20. 8. 9 10. and praising God in the family, belongs to the master of the family. 2 Reasons to persuade to House- Now the reasons which may persuade all parents, & householders', to the practice of this duty, are these: First, Examples of holy, and good men: Abraham receiveth 1 Good men have used it. this commendation from the Lord; c Gen. 18. 19 I know him, that he will command his children, and his household after him, and they shall keep the way of the Lord. Abraham had care to instruct his children, and servants, in the ways of the Lord, and to teach his household how to worship God: When Abraham pitched his tent on the mountain on the d Gen. 12. 8. East of Bethel, there he builded an altar unto the Lord, and called upon the Name of the Lord. That is, as e Muscul, in Gen. 12. some expound it, he called together his house hold, and there instructed them concerning the true worship of the true, and only God; he prayed with them, and offered sacrifice to the Lord. joshua hath this worthy saying to the children of Israel, f Iosh. 24. 15. choose you this day whom you will serve, whether the gods which your fathers served, that were on the other side of the flood, or the gods of the Amorites; in whose land ye dwell: But as for me and my house, we will serve the Lord. Now, this is one principal part in the worship and service of God, to pray to the Lord, and to call upon his name. For this cause, those households and families which have made conscience of worshipping God in their houses, have been called Churches: as the household of Priscilla and Aquila, is called by the name of a Church, g Rom. 16. 3. Greet Priscilla and Aquila; h Ver. 5. likewise greet the Church that is in their house. The second reason, I take from the necessity of performing this duty. Prayer in our houses, is necessary to be used; for Household prayer is necessary: For First, without Prayer, we can expect no blessing, nor be assured of any good success upon our labours, and business which we take in hand: wherefore it is said in 1 Without praying to God, we can look for no blessing upon our labours the Psalms, * Psal. 127. 1. 2. Except the Lord build the house, they labour in vain that build it: except the Lord keep the City, the watchman waketh but in vain. It is vain for you to rise up early, to sit up late, to eat the bread of sorrows: for so he giveth his beloved sleep. The meaning, is, that the affairs, the labours, & business which men take in hand, do not prosper, except the Lord give a blessing to their labours: and the means to procure a blessing, is by prayer. In the morning, before we begin our work, to pray to the Lord for a blessing; and in the evening before we lie down, to praise God for his blessings. S. james tells us, that l jam. 1. 17. every good gift, and every perfect gift is from above, and cometh down from the Father of lights: and again he saith, m Jam. 4. 2. ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not. Giving us to understand, that if we would have any blessing from God, we must ask it at God's hands, we must pray to God, and call upon the name of the Lord. Secondly, Families that call not upon the name of the 2 Families that call not upon the name of the Lord, are heathenish: and subject to God's wrath. Lord, are noted to be heathenish; and the wrath of God hangs over them; which the Prophet jeremy showeth, saying, n jere. 10. 25. pour out thy fury upon the heathen that know thee not, and upon the families that call not upon thy name. He saith two things: first, they that do not call upon the name of the Lord, are like to heathen men which know not God: secondly, he lets all such as do not call upon the name of the Lord, know, and understand, that they are in a very fearful and dangerous case; for the fury and wrath of God hangs over those countries, cities, and towns, over those houses, and families that call not upon the name of the Lord. Now, whereas household prayer ought to be used, and is so necessary, as hath been showed; the consideration Use. hereof, serves to reprove those who neglect, and omit Against those who neglect household prayer. this duty. o Gen. 12. 8. Abraham, in the place where he pitched his tent, there he builded an altar unto the Lord, and called upon the name of the Lord. All men are for the most part, careful enough to provide them houses; but when they have built them houses, they are not careful with Abraham, to build an altar: they do not set up the worship of God in thei● houses. This is held by some, to be too much ado; and they that use prayer in their houses, are thought by some, to be too precise: and many are afraid, if they should use Prayer in their houses, lest they should be accounted so too: this hindereth many from the practice of this religious duty. But consider o man, in what a dangerous case thou art, if thou dost negligently omit, or wilfully contemn this godly, and religious duty; for, thou canst look for no favour from God, nor expect any blessing upon the labours, & business, which either thou, or any of thy household goeth about, except that supplications, and prayers be made unto God. And what? fearest thou nothing the wrath and vengeance of God, which hangeth over thee, and thy house, as long as thou callest not upon the name of the Lord? O consider these things, and repent of this neglect. Wherefore, if any one hath altogether omitted this duty, let him now at the length with Abraham, build an altar to the Lord, let him set up the worship of God in his house, and call upon the name of the Lord. If any one hath been negligent in performance of this duty, let him repent of that neglect, and be more diligent in the practice of the same; and whosoever doth use it, let him be encouraged to be constant in the same. Knowing this, that no man shall serve the Lord in vain; but as the Prophet Malachi saith, the day shall come, when ye shall p Mal. 3. 18. discern between the righteous and the wicked, between him that serveth God, and him that serveth him not. And this, of domestical, or household Prayer. The second place for private Prayer, is the secret place: 2 The secret place, for secret Prayer. for as there is a public place, for all the Congregation to pray together, which is the Church; and as there is a place for the household, and family to pray together, which is every man's own house; so there is a more private, and secret place, for a man to pray alone; which is his chamber, or closet, or any other secret place. Of this place our Saviour Christ speaketh, enjoining us to pray in secret: q Mat. 6. 6. When thou prayest, enter into thy closet, & when thou hast shut thy door, pray to thy Father which is in secret, and thy Father which seethe in secret, shall reward thee openly. Now, this place of Prayer, is said to be secret, First, because a Christian may be in his chamber, closet, or other secret place, so private to himself, that no eye of man can see him, neither any ear of man hear him, only God seethe, and heareth him. Secondly, because there, a sinner may without fear, or shame, make known unto God the very secrets of his heart; may pour out the griefs of his soul before the Lord, and not be ashamed to confess his sins whatsoever they are, how fowl soever they be, how heinous, or how grievous soever they be. Because the Lord hath promised, that the Prayer which is made in secret, the Father which seethe in secret, will reward it openly. And yet he that prayeth alone, in secret, if he pray in sincerity, and truth of heart, is not alone; for God is with him, God seethe, and heareth him; God doth regard him, and will reward him: God regardeth his Prayer in secret, and will reward him openly. This serves to reprove, Use. First, those, who neglect this duty of praying in secret; 1 Against those who pray not in secret. Some think that praying in the Church is sufficient, and that they need not, at least, so much, and so often, to be praying in the house, or chamber. Others, are so highly conceited of household Prayer, that they esteem less of public Prayer, and often omit prayer in secret: but we ought to know, and understand, that there is a necessity in this, as well as in the other. Secondly, here they are reproved, who sin in secret, 2 Against those who sin in secret, but do not pray in secret. but do not humble themselves in secret before the Lord, confessing their sins, and craving pardon at God's hands. Tell me thou that sinnest in secret, and hast so little devotion to pray to God in secret; what hope canst thou have, that God will reward thee with any blessing? nay rather, for thy secret sins, expect an open punishment: yea, woe unto thee, except thou repent of thy secret sins, and pray unto God, that God in mercy may cover them, and not lay them open, to thy perpetual shame. CHAP. XII. Of the place of Prayer more general, and unlimited. HItherto of the place of Prayer, as it is ordinarily used to be in some certain set place, as in the Church, house, chamber, closet, or any secret place. Secondly, the place of Prayer more generally, is in any 2 The place of Prayer more generally, in any place. place, every where, and in every place, as necessity requireth, and as occasion is offered. Our Saviour saith, a Mat. 18. 20. Where two or three are gathered together in my name, there am I in the midst of them. St Paul saith, b 1. Tim 2. 8. I will therefore that men pray every where, lifting up holy hands, without wrath and doubting. So that now in the time of the Gospel, we are not limited to any certain set place, but a Christian may pray every where, or c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in every place. And this praying every where, or in every place, is to be considered two ways: Considered two ways. First, when any one, upon a just occasion, doth upon 1 In regard of the present occasion in any place. the sudden, lift up his heart, and pray unto God, for some temporal blessing, or some spiritual grace; or feeling some present temptation, makes a present supplication against it: or being in any present danger, prayeth for deliverance; or when he meditateth of the goodness of the Lord toward him, he presently blesseth God in his heart. These are prayers, which, for the shortness and suddenness of them are called ejaculations, spiritual darts of the hart, arising from the motion of the good Spirit. These prayers a man may make, yea, and the godly man doth make, at all ti●es when occasion is offered, and in all places wheresoever he is: whether he be in the Church, or in the chamber, whether in the house, or in the field: whether he be sitting, or walking; whother going, or riding; whether lying down, or rising up. Secondly, a man may pray every where, or in every place, 2 In regard of the present necessite, ●indering him from the public place of Prayer. when as by some urgent occasion, or extraordinary employment, or for want of liberty, or by reason of sickness, or infirmity, he cannot come to the house of God, to join with the Congregation; nor yet be present with his Family in his own house; in such cases, wheresoever a man prayeth, the place hindereth not his prayers from ascending up to the throne of God. For God's ears are open to the righteous that call upon him, in all places alike: and God heareth the Prayers of the righteous as well in one place, as in another. Hezekiah lying sick on his bed, prayed unto the Lord, for it's said, that d Isa. 3●. 1. 2. he turned his face to the wall, and prayed unto the Lord, jeremy prayeth in the dungeon, e Lam. 3. 55. I called upon thy name, O Lord, out of the low dungeon. Daniel prayeth in his f Dan. 6. 10. Chamber. jonah prayeth to the Lord his God, g jon. 2. 1. out of the fishes belly. Cornelius prayed h Act. 10. 30. in his house. Paul and Silas being in i Act. 16. ●4 25 prison, prayed, and s●●g praises unto God. Paul k 〈◊〉. 2●. ●. kneeled down on the (Sea) shore, and prayed. Now, these were all holy, and devout men, and had their Prayers heard: God regarded and heard the P●ayer● which they made, some on their beds, some in the prison, some in the dungeon, some in their houses, some in their chambers, and some on the Sea shore. So then, although ordinarily, the Church be the place for public prayer; a man's house, for household prayer; and the chamber, or closet, for more private, or secret Prayer; yet in case of necessity, no● only the Church, or house, or chamber; but any place may be the place of Prayer: in what place soever a man be, he may pray, lifting up as the Apostle saith, holy (and pure) hands, to which, agreeth the saying of St Ambrose; l Non locus orationem c●●menda●, sed 〈…〉. Amb. in Rom. 1. It is not the place that commendeth a man's Prayer, but the d●uout mind of him that prayeth. The consideration of this, that God heareth in every Use. place, and that the Apostle will have us to pray every Consolation to those, who upon just occasion, and mere necessity, are hindered from coming to the house of God. where; do●● 〈…〉 consolation and great comfort unto those, 〈…〉 regard of some present necessity, or infirmity, 〈…〉 to the house of God, to join with the Congregation in the public place of God's worship: as captiu●● and prisoners, soldiers, sailors, & passengers; as sic●● pe●●ons, lying sick on their beds, or being diseased with infirmity & pain: the case of all these, is such, that they canno● come to the public place of God's worship, to the house of Prayer. What then? are they therefore bar●●d from Prayer? and are they therefore deprived of the benefit of calling upon the name of the Lord? or if they pray, will not God hear their prayers, because they come not to the Church to pray? nay, not so: but if the Prisoner that lieth in prison fast bound with chains, can with Paul and Silas, pray, and praise God God can and will hear his Prayer, even in the prison, and in the dungeon: so Merchants, sailors, passengers on the seas, and soldiers in the field, though they be fare from any Church, if they can devoutly, and heartily call upon the name of the Lord, whether it be on the sea, or on the land, the Lord can hear them all, as well as he heard the Prayer of Paul on the Seashore; and of jonah in the Whale's belly, in the depth of the sea. And for those that lie sick on their beds, or are diseased with any infirmity, and pain of body, so that they cannot come to the Church, but necessarily remain at home; herein is their comfort, the Lord can hear, and doth hear in secret, in the house, and chamber, as well as in the Church; as the Lord seethe in all places, so doth he also hear at all times, and in all places: and if they lift up as the Apostle saith, holy & pure hands, without wrath and doubting, no doubt but the Lord heareth their prayers, though (through necessity) they pray at home. The place hinders not: every place is pure, if the heart be pure: it is the mind, the heart, and the affection of him that prayeth, which God regardeth, more than the place where he prayeth. And this, concerning the place of Prayer. CHAP. XIII. Of the manner how we are to pray aright: and First, of preparation before we pray, and of Attention in praying. THE Seventh thing in the treatise of Prayer, is concerning the manner how we may pray aright, 7 The manner how we may pray aright. Nine things required thereunto. that our prayers may be acceptable and well pleasing unto almighty God. And in the framing of our prayers aright, their be nine things required; all, of absolute necessity to the making of a good, and acceptable prayer: The first whereof, is Preparation: 1 Preparation. Standing in two things. And the preparing of ourselves aright for prayer stands specially in these two things. First, in withdrawing the mind from the busy cares 1 A with drawing the mind from the world. of the world: Secondly, in setting the heart upon God, thinking with ourselves, and seriously meditating, both of the Lord God to whom we pray, as also for what we pray: 2 A drawing the heart up unto God. considering with ourselves, in whose presence we are to appear, when we fall down to prayer: praying to the Lord, to direct us by his holy spirit, that we may pray aright, and ask such things as are agreeable to his will: Now, when the mind is not busy about the cares of the world; and the thoughts of the heart are thus drawn up unto God, then is the soul more fit, and better prepared to pray unto God. To this preparation, Solomon exhorteth us, saying, a Eccles. 5. Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God; to which agreeth the saying of the son of Syrach, b Ecclus 18. 23. Before thou prayest, prepare thyself, and be not as one that tempteth the Lord. Where, the wise man showeth two things, the one, is the duty required, namely, to prepare ourselves for prayer, before we pray; the other, is the necessity of this preparation, for if we do not prepare ourselves, before we pray, we are to be reckoned in the number of those that tempt God. This serves to reprove, all rash, sudden, and hasty manner of praying; when men come to pray, and do Use. Against hasty & rash praying. not prepare themselves before hand: but come to the performance of that duty, rashly, without meditation, and due preparation. Consider with me: if a man have a petition to prefer to the King's Majesty, and hath that favour granted him, that he may have access into the King's presence; or if his suit be but to some great Lord, and honourable person; what preparation will that man make before hand? how careful will he be to look to his apparel, that it be handsome? to see to his hands, and face, that they be clean? and how careful will he be of his gesture and behaviour? thinking with himself, how shall I behave myself, when I come into the presence of so great a man? and how circumspect will he be of his words, to place his words aright, that so he may receive a good answer? And if a man be thus careful, and circumspect, to prepare himself when he shall come into the presence of an earthly King, or before some great Lord; o how careful, and how circumspect ought every one to be, when we come to appear before the Lord, the great God, and King of ●●●he earth? when we come to tread in the courts of the 〈◊〉 house, and to call upon his holy name, either publicly, or privately, how careful ought we to be, to look to the inward garment of our conscience, that it be white and clean? to wash our hands in innocency, before we come to the altar of the Lord? to look to our gesture and behaviour that it be with all reverence? and to be watchful over our words, that we be not rash with our mouth, nor hasty to utter any thing before God? and this, of preparation before we pray. The Second thing required in the framing of our 2 Attention in praying. prayers aright, is Attention in praying. Before we pray, we must make preparation for prayer: and in praying, we must be careful to pray with attention, to pray with the heart & affection, lest we be in the number of those, who c Isa. 29. 13. Standing in three things. draw near to God with their mouth, and with their lips do honour him, but have removed their heart fare from him: And this attention in praying stands specially in three things. 1 Attending the matter of prayer. First, in praying, we must carefully attend to the words which we utter; lest, we err in the matter of prayer, and so may pray amiss. Secondly, in praying, we must have regard to the 2 Having respect to the sense; understanding what we pray. sense and meaning of the words which we utter, understanding what we pray: that we may pray as the Apostle saith. d 1 Cor. 14. 15. With the Spirit, and pray with the understanding also. Thirdly, in praying our mind must be above, and 3 The heart must be fixed upon God. our heart so fixed upon God, that it do not wander from God, through by-thoughts. These three things are requisite for our attention in praying. The consideration of this attention in praying, reproves Use. those, who in time of praying, either publicly, Against those who in praying give liberty to their wand'ring thoughts. or privately, have many wand'ring thoughts and worldly cogitations. So that, although they bow their knees, yet their hearts are little moved; though their bodies be in the Church, their minds are abroad; and though their mouths utter words, and their lips move apace, yet their hearts are on the world, and the things on the world; either on the profits, or pleasures of the world. Here some may say, it is true, I confess; in praying, whether in public or private, I have sundry distractions, Quest. and many wand'ring thoughts which trouble me, and hinder my devotion; how should I be rid of them or what remedy is to be used against them? I answer; the best remedy is, earnestly to strive against Answ. them, to be displeased at them, to strive against them, and to drive them away, as e Gen. 15. 11. Abraham driven away the Fowls, which would have devoured his sacrifice. For, to give a willing consent unto wand'ring thoughts, and worldly cogitations, which arise in the mind at the time of prayer, and to please ourselves therewith, is sinful: it showeth small devotion, and argueth little or no preparatio before hand: but to have a sense & feeling of our wand'ring thoughts, & withal to dislike them, to strive against them, & to labour to drive them away; is a sign of grace, and argueth a heart devoutly affected. CHAP. XIIII. Of Humility in praying: and of avoiding vain repetitions. THe third thing required in praying, is Humility: 3 Humility in praying. Twofold. And humiltie in praying is two fold. The one, is outward. The other, Inward. First, of outward Humility: Outward humility in 1 Outward humility. showed by out ward gestures as. praying is showed by our outward gesture; Now the Scripture mentioneth diverse sorts of gestures, which have been used in praying; but the Scripture doth not bind us by precept to the strict observance of any certain gesture in praying; only it lets us see by examples, what hath been the custom of the Church of God, concerning gesture in praying. 1 Standing. First, Standing hath been a gesture used in prayer. a Luk 18. 11. The Pharisee stood and prayed: And of the Publican it's said, that he was b Vers. 13. standing a fare off. And I find it decreed in a general Council, that according to the custom of the Churches, the people c P● siantes add orationem, v●ta Domino reddamus. Concil. Nicen. 1. Can. 20. should pray standing. Secondly, Kneeling is a gesture commended unto us, by the practice of godly and devout men; Salomen in his prayer at the dedication of the Temple, kneeled 2 Kneeling. down and prayed, for it is said, d 1 Kin. 8. 54. When Solomon had made an end of praying all this prayer, and supplication unto the Lord, he arose from before the altar of the Lord, from kneeling on his knees. David saith, e Psal. 95. 6. O come, let us worship and bow down; let us kneel before the Lord our maker. So Daniel f Dan. 6. 10. kneeled upon his knees three times a day, and prayed. And Paul, when he was ready to take ship, g Acts. 21. 5. kneeled down on the shore, and prayed. And Christ himself h Luk. 32. 41. kneeled down, and prayed. Thirdly, Lifting up of the hands is gesture used in 3 Lifting up of the hands. prayer; David used it, for he saith, i Psal. 28. ●. Hear the voice of my supplications, when I cry unto thee; when I lift up my hands towards thy holy Oracle. And St. Paul saith, k 1 Tim. 2. 8. I will that men pray every where, lifting up holy hands. Fourthly, Looking up to heaven is a gesture used in 4 Looking up to Heaven. prayer: this gesture our Saviour Christ used, when he said the five thousand with five loaves and two fishes; l Math 14. 19 Looking up to heaven, he blessed, and broke, and gave the loves to his Disciples, and the Disciples to the multitude. Besides these, to pray m ● Cor. ●1. 4. bareheaded; to n Luk 18. 13. smite upon the breast; testifying thereby the sorrow and grief of the heart, and such like, are outward gestures used in prayer. But notwithstanding this diversity of gesture in praying, and that a Christian hath more liberty for his gesture in private; yet, both in public and private, we are to use such outward gesture as may manifest the inward humility of the heart; and in public, we are to conform ourselves to the same gesture which is used in the Church where we live; lest, using a gesture different from that which is received, and used in the Church, we give occasion of offence; and the rather, because the Apostle speaking of the well ordering of the Church, saith, o 1 Cor. 14. 40. Let all things be done decently, and in order. Now, for a man in time of public prayer, to use a gesture different from the rest of the Congregation, as to sit, when the rest kneel; to be covered when the rest are ba●●headed, etc. is no decency, nor order; but unseemliness, and disorder. The consideration of this diversity of gesture in praying, Use. and that a Christian is not limited to the using of Consolation to sick persons, and lame people. this, or that certain gesture, at all times; doth yield consolation to all sick persons, and lame people; to all that are so holden with infirmity in their limbs, or are so weak in body, that they cannot bow their body, nor bend their knees, according to the usual custom of the Church; for God doth not somuch regard the outward gesture of bowing the body, and bending the knee, as the bowing and bending of the heart: and therefore if the heart be right in the sight of God, and if the mind be attentive in praying, God will not despise the prayer of him that prayeth, though he do not kneel; If through sickness, or infirmity, he cannot bend the knee of his body, it is sufficient before God, if he bend the knee of his heart. And therefore we find David praying, and that earnestly, with tears, not kneeling upon his knees, but lying upon the p Psal. 6. 6. bed of his sickness▪ so likewise Hezekiah being q 2 Kin. 20. 1. 2. sick unto death, turned his face to the wall, and prayed unto the Lord. And it is recorded of jacob, that when he blessed the two sons of joseph, Ephraim, and Manasses, that is, when he prayed to God to bless them, and foretold their future state, he r Gen. 48. 2. 15. sat upon the bed. Necessity then dispenseth with the outward gesture in prayer. And this, of outward humility in praying. The other kind of Humility in praying, is Inward: 2 Inward humility. which inward humility is the humbleness of the heart, the lowly bowing of the heart, and the bending of the knees of the heart. Of this humility it is that the Lord speaks to Solomon, saying, s 2 Chron. 7. 14. If my people which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their Land. If the people in their distress would have the Lord to be gracious and merciful unto them, and deliver them, they must pray, but they must pray with humility and humbleness of mind, they must bring down the stubbornness of their heart, & humble their souls, they must humble themselves, and pray. And this is done by an humble acknowledgement of our own unrighteousness, wickedness, and unworthiness. As jacob doth, saying, t Gen. 32. 10. I am not worthy of the least of all thy mercies, and of all the truth, which thou hast showed unto thy servant. So Daniel confesseth, saying, u Dan. 9 7 8. O Lord, righteousness belongeth unto thee, but unto us confusion of faces, etc. And again, he saith, O Lord, to us belongeth confusion of face, to our Kings, to our Princes, and to our Fathers; because we have sinned against thee. This was the humility of the Centurion, who said unto Christ, x Mat. 8. 8. Lord, I am not worthy that thou shouldest come under my roof. And of the prodigal son, humbling himself before his Father, and saying, y Luk 15. 21. Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son. And this humility in prayer is acceptable with God, and is of great force to move the Lord to be merciful unto us, to incline his ears to our prayers, to hear us, and help us in the time of our need: as the Lord promiseth Solomon, saying. z 2 Chron. 7. 14. If my people will humble themselves and pray, etc. then will I hear from heaven; and will forgive their sin, and will heal their Land. And the wise Son of Sirach saith, a Ecclus. 35. 17. The prayer of the humble pierceth the clouds. The consideration of this inward humility required Use. in praying: serves to reprove the hypocrisy of those, Against those who give unto God only outward worship. who, in their worshipping of God, give unto the Lord but only outward worship; they are content, according to usual custom, to bare the head, to bow the body, and bend the knee, as others do; but for humbling of the soul, bowing of the heart, contrition of spirit, and drawing up of the thoughts unto God, these, with many, are not, or but slightly performed. But, what shall it profit thee, O man, or what reward shalt thou have, if thou uncoverest thy head, and coverest thy sins? if thou bowest thy body, and dost not humble thy soul? if thou bendest thy knee, and hast within thee a hard and stubborn heart? or what great thing dost thou, if thou only bringest thy body near unto God, and honour'st him with thy lips, and tongue, when as thy heart is fare from God? The outward humbling of the body alone may content men, but cannot please God: the inward humility of the heart is most acceptable to God: but both joined together▪ are best pleasing both to God and man: and this, of humility in praying. The 4 thing required in the framing of our prayers, is, 4 The avoiding of vain repetitions in praying. Twofold. that we be careful to avoid vain repetitions. And this fault of using vain repetitions stands in two things; First, in a vain and idle repeating of the same things; making the same petitions again and again, this is properly called battology, or vain repetition. 1 battology. 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 sense 2 Polylogie. of the words uttered in praying: this is properly called Polylogie, or much talking. Both which are reproved by our Saviour Christ, saying, b Math. 6 7. When ye pray, use not vain repetitions, a● the heathen do. For they think that they shall Vain repetition to be avoided. For. be heard in their much speaking. Now, in praying we must avoid vain repetitions, and much speaking. First, because that therein there is much labour of the lips, but little moving of the heart, which is a thing displeasing 1 It is but lip labour. unto God. Secondly, because this is the manner of the heathen which know not God: wherefore, saith our Saviour, 2 It is heathenish. when ye pray, use not vain repetitions, as the heathen do. Thirdly, God doth not hear men the sooner because of their much speaking, and many words, for the heathen 3 God doth not therefore the sooner hear them. think (saith our Saviour) that they shall be heard for their much speaking. They think so, but it is not so. Fourthly, it is not needful to use vain repetitions in praying to the Lord, nor to weary him with much talking, 4 It is not needful. for the Lord knoweth what things we stand in need of before we pray, as our Saviour also saith, c Math. 6. 8. Be not therefore like unto them, that is, the heathen, for your Father knoweth what things ye have need of, before ye ask him. The consideration of the unlawfulness of using vain Use. repetitions, and much speaking in prayer, serves to reprove, First, those who tie themselves to a set number of prayers, 1 Against those who tie themselves, to an often repeating of the same prayers. and to a strict observation of repeating often over their prayers, 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 reproved, who in their conceived 2 Against those who in their conceived prayers, use often repetitions. prayers, either through want of knowledge, or affecting length of time; use many words, and often repetitions of the same things, and for the most part, disorderly placed. Here it may be demanded, whether the using of long Quest. prayers be lawful, or whether long-praying be not forbidden under that which our Saviour calleth much speaking? I answer; if any one use many words to prolong the time, pleasing himself in the multitude of words, and Answ. priding himself in this, that he is able to hold out long in praying, (though it be with sundry repetitions of the same things) this is sinful: but a long prayer is not simply unlawful. And that is not properly said to be a long prayer, wherein there is nothing d Lo●ga non est, in qu● nihil red●ndat. superfluous, nor idle; but that is a long prayer, which abounds with superfluity of speech; having little matter, but many words, and many repetitions of the same things: that's a long, and a tedious Prayer. CHAP. XV. Of Fervency, and Perseverance in Prayer. THE fift thing necessarily required in praying, 5 Fervency in Prayer. is Fervency in Prayer. Of which Saint james saith, a jam. 5 16. the effectual fervent Prayer of a righteous man availeth much. Prayer availeth much; but what prayer is it that availeth much? It is the fervent and earnest Prayer. We have sundry examples in the Scriptures, of this fervency in praying. David prayeth thus, b Psal. 17. 1. Hear the right, o Lord, attend unto my cry, give ear unto my Prayer, that goeth not out of feigned lips. Again, he prayeth, saying, c Psal. 130. 2. Lord hear my voice; let thine ears be attentive to the voice of my supplications. And again, d Psal. 39 12. hear my Prayer, O Lord, and give ear unto my cry, hold not thy peace at my tears. So Daniel prayeth in fervency of spirit, e Dan. 9 19 O Lord hear, O Lord forgive, O Lord hearken and do: Where, the doubling, and trebling of their requests, argueth the fervency of their Prayers. The two blinde-men mentioned by S. Matthew, hearing that jesus passed by, cried out, saying, f Mat. 20. 30. 31 Have mercy on us, O Lord thou son of David. And when the multitude rebuked them, it's said, They cried the more, saying, have mercy on us, O Lord, thou son of David. Thus earnestly did the woman of Canaan pray for her daughter. She coming unto Christ, g Mat. 15. 22. cried unto him, saying, have mercy on me, O Lord thou son of David, my daughter is grievously vexed with a Devil. But he answered her not a word. Then his Disciples pitying her, spoke unto him in her behalf, beseeching him to help her; and he gives a cold answer, saying, h Ver. 24. I am not sent, but unto the lost sheep of the house of Israel. Notwithstanding this, she cometh again, and cries unto him, saying, i Ver. 25. 29. 27. Lord, help me, but he answered, and said, It is not meet to take the children's bread, and to cast it to dogs. And she replied, saying, truth Lord: yet the dogs eat of the crumbs which fall from their master's table. By which it is evident, that his woman was very fervent in making her petition, and very 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 give her of the children's bread, yet at the length k Tamin dedit, quia illa etiam vehementer exegit. Chrys. in Math. Hom. 23. he did give her, because as a Father saith, she did so earnestly crave it. Elias also is an example unto us of praying fervently; St james saith, l Jam. 5. 17. 18. Elias was a man subject to the like passions as we are, and he prayed earnestly that it might not rain: and it reigned not on the earth by the space of three years and six months. And he prayed again, and the heaven gave rain, and the earth brought forth her fruit. Elias prayed, and the Lord heard his Prayer. But how did Elias pray? he prayed earnestly. He m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. prayed and prayed: he prayed with great fervency. Thus it is manifest by the Scriptures, that fervency is required in praying. And here it is to be considered, that this fervency in praying, is showed, and appeareth diverse ways: Sometimes, by the lifting up of the hands: as David doth, saying, n Psal. 28. 2. hear the voice of my supplications, when I cry unto thee. When I lift up my hands toward thy h●ly Oracle. Sometimes, by lifting up of the eyes, and looking up to heaven. Which also David used, o Psal. 5. 3. In the morning saith he, will I direct my prayer unto thee, and will look up. Sometimes, with smiting on the breast, as did the Publican: who, p Luk. 18. 13. smote upon his breast, saying, God be merciful to me a sinner. Sometimes, this fervency of prayer, is expressed by crying a loud, as we may find David in sundry Psalms, praying, & crying to the Lord in his Prayer▪ q Psal. 18. 6. In my distress saith he, I called upon the Lord, and cried unto my God. So the Ninivites in their distress fasted, and prayed, and in their prayers, r jon. 3. 8. cried mightily unto God. Sometimes, this fervency is showed by tears, and weeping: so Christ jesus our Saviour in his Agony prayed with tears, as witnesseth the Apostle, s Heb. 5. 7. who in the days of his flesh, says he, when he had offered up prayers and supplications, with strong crying, and tears: And sometimes, a fervent prayer may be made with fewer outward signs, and with less noise; even with inward groans and sighs, without voice, and words heard: when the heart, being deuout●y affected, sendeth forth requests unto the throne of grace: such was the Prayer that Moses made, when the Lord said unto him, t Exod. 14, 15. wherefore criest thou unto me? We find not that Moses uttered any words when he prayed; only his heart prayed, and that earnestly; and the loud cry of his hearty Prayer entered into the ears of the Lord. Such was the prayer of devout Hannah, of whom it is said, u 1. Sam. 1. 13. she spoke in her heart: only her lips moved, but her voice was not heard. Hannah spoke not aloud when she prayed, only her heart prayed, and that fervently. S. Luke recordeth, that a x Luk. 7. 37. 38. woman in the city which was a sinner, that notorious sinful woman, stood at Christ's feet behind him weeping. And by the answer of our Saviour Christ unto her, y Ver. 48. Thy sins are forgiven; it is evident, that she wept for her sins, and prayed earnestly for the pardon of her sins, yet we hear no words that she uttered, only her eyes wept, and her heart prayed. z Leg●mus quae ●●cit, no● l●gimu●, quae dixit. Stell. in Lu. We read saith one, what she did, but we read not what she said. This duty of praying, is performed oftimes more with sighs and groans, then with words; and more with weeping, then with speaking. Now, whereas in praying, it is required that we pray fervently; the consideration hereof, serves to stir up Use. our devotion, to inflame our zeal, & to make us more earnest in Prayer. For (as it hath been showed before in the kinds of Prayer) there is a lukewarm Prayer, some, in praying, are neither hot nor cold, but luke warm; neither so cold in devotion, as to make no prayer at all: nor yet so hot in devotion, as to make an earnest Prayer. But such luke werme Prayers are uneffectuall, and obtain nothing at God's hands; but the prayer that obtaineth any thing of God, is the effectual, fervent, and earnest Prayer. The fervent Prayer is such as is able to pierce the clouds; neither can the stormy winds blow it away, nor the thick clouds keep it back, nor yet the spirits in the air, hinder the passage of a fervent, earnest, and devout prayer; but it mounteth up to the throne of grace, and returneth not empty of the blessings of God. Whosoever then would obtain mercy with the Lord, and find grace to help in time of need, must come to the Lord by Prayer; but he must not content himself to pray sleightily, and carelessly, but fervently, and earnestly; striving with God by earnest Prayer, as jacob wrestled with the Angel, and prevailed: to whom he also said, a Gen. 32. 26. I will not let thee go, except thou bless me. b Haec vis Deo grata est. Chrys. in Mat. Hom. 23 This forcible striving with God by earnest Prayer, is, as a Father saith, acceptable and well pleasing unto God. Like as a Father, when his child cometh unto him to crave something of him, delighteth to hear his child how earnestly he calleth upon him, father, good father, I pray you Father; and to see how he will hang upon his Father, and follow him, and will give him no rest till he have what he desireth: and though the child's importunity be a trouble to the Father, yet for the love that he hath to his child, he counts it no trouble, but rather delighteth in it, and in the end, granteth his child what he desired: so almighty God, our heavenly Father, is delighted and well pleased, when we come unto him to crave any lawful, and needful thing; if we crave it earnestly; crying, Abba, father, heavenly father, merciful father: and then the Lord, because he is delighted in us his children, and knoweth our need; of his goodness and mercy, will hear our prayers, and grant our requests. And this of fervency in Prayer. The sixth thing required in making our Prayers, is Perseverance in prayer; not ceasing nor fainting in prayer, Perseverance, or continuing in Prayer. but holding out, and continuing in prayer, till the Lord be gracious unto us, and hear us, and grant our requests. And to this perseverance in Prayer, the Scripture persuadeth us both by testimonies, and examples. S. Paul exhorteth to c Coless. 4. 2. continue in Prayer. And to d 1. Thes. 5. 17. pray without ceasing. And S. Luke recordeth that jesus e Luk. 18. 1. spoke a parable to this end, that men ought always to pray, and not to faint. By which phrases, of continuing in prayer, praying without ceasing, and not fainting in prayer; the holy Ghost giveth us to understand, that if we would have the Lord to hear us, and grant our requests, we must pray with perseverance, we must continue in Prayer, we must not wax faint in praying, neither cease praying till the Lord favourably in mercy look upon us, and hear us. And of this perseverance in prayer, we have examples in the Scriptures: David prayeth thus, f Psal. 13. 1. How long wilt thou forget me (O Lord) for ever? How long wilt thou hide thy face from me? In that David saith, how long wilt thou forget me O Lord, for ever? how long wilt thou hide thy face from me? It is evident, that David being in trouble, and distress, prayed unto the Lord for help and deliverance, and that long, and often before he was heard: he prayed, but the Lord delayed the time, and deferred to help him; yet David fainted not, neither waxed weary in praying, but prayed still; he continued in prayer, though it was long before the Lord heard him. How we ought to persevere and continue in prayer without ceasing, and not to faint in Prayer, our Saviour showeth in the parable of the widow, who had a suit to an unrighteous judge, crying, and saying unto him, g Luk. 18. 3 4. 5. 6. 7. Avenge me of mine adversary. And he would not for a while: but afterward he said within himself, though I fear not God, nor regard man, yet because this widow troubleth me, I will avenge her, lest by her continual coming, she weary me. And the Lord said, hear what the unjust judge saith, and shall not God avenge his own elect, which cry day and night unto him, though he bear long with them? The woman of Canaan endured three repulses, yet would not be repelled, nor driven back; she had three denials, but would take no denial; neither would cease following after Christ, still calling upon him, and crying unto him, h Mat. 15. 25. Lord help me: till in the end, the Lord answered her graciously, i Ver. 28. O woman, great is thy faith: he it unto thee even as thou wilt. S. Paul in his temptation, prayed with perseverance, for he saith, k 2. Cor. 12. 8. for this thing I besought the Lord thrice, that it might departed from me. And our Saviour Christ, in his agony, prayed thrice that the cup might pass from him; for it's said, that he l Mat. 26. 44. prayed the third time, saying the same words. And this perseverance, and continuing in Prayer, is fitly resembled by Moses holding up his hands when Israel fought against Amalek. For it is said, that m Exod. 17. 11. when Moses held up his hand, Israel prevailed: and when he let down his hand, Amalek prevailed. Moses holding up his hands, resembleth a devout man praying with fervency, and earnestly making supplication unto God: and the letting down of his hands, figureth a man fainting in prayer; and as it was with the Israelites when they fought against the Amalekits, that so long as Moses held up his hands, they prevailed; and when he let down his hands, Amalek prevailed; so it is with us in our Prayers: As long as we continue in prayer, holding up our hands, lifting up our hearts, & earnestly calling upon the Lord for help, we prevail against our spiritual enemies, the flesh, the world, and the Devil; and in the end shall have deliverance, and shall find the Lord ready and willing to help us: but if we faint, and wax weary in praying, and are unwilling to pray any longer, than we are in danger to be overcome of our enemies; and then we deprive ourselves of those blessings, and helps which otherwise the Lord in mercy would have bestowed upon us, if we had continued in Prayer. The consideration of this perseverance, and continuing in Prayer, serves First, for instruction; to teach us to wait upon the Lord Use. 1 for help and deliverance: so David exhorteth, saying, To wait upon the Lord for help and deliverance. n Psal. 37. 7. Rest in the Lord, and wait patiently for him. And the Psalmist saith, o Psal. 130. 5. I wait for the Lord, my soul doth wait. And the Church in distress, prayeth thus; p Isa. 33. 2. O Lord, be gracious unto us, we have waited for thee. This is illustrated by a similitude of men-servants and maid servants, waiting upon their masters and mistresses: q Psal. 123. 2. behold, as the eyes of servants look unto the hand of their masters, and as the eyes of a maiden, unto the hand of her mistress: so our eyes wait upon the Lord our God, until that he have mercy upon us. Secondly, this serves to reprove all such as are impatient Use. 2 in their trouble, and are not content to stay the Against those who are impatient in their trouble, and will not stay the Lords leisure. Lords leisure, and wait till the Lord have mercy upon them, and send them deliverance: like to the Bethulians, who, being besieged by the enemy, limited the Lord; prescribing him a set time wherein to help them, namely, the space of r judeth. 7. 30. 31. five days, and if the Lord did not send them help within that space, than they would yield up the city into the hand of the enemy. But this their doing was sinful; and judeth reproveth them for it, saying, s judeth. 8. 14. 15. 16. 17. nay my brethren, provoke not the Lord our God to anger. For if he will not help us within these five days, he hath power to defend us when he will, even every day, or to destroy us before our enemies. Do not bind the counsels of the Lord our God, for God is not as man, that he may be threatened, neither is he as the son of man that he should be wavering. Therefore let us wait for salvation of him, and call upon him to help us, and he will hear our voice if it please him. Not to wait on the Lord for deliverance; but to prescribe the Lord a time to help us, is a provoking 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, s●d liber. liberal and bountiful to bestow his blessings upon us, and to help us; yet he is free, he is not tied nor bound to man, neither is he to be limited and appointed by man. Say not thou then, I have prayed so long, and so often, and yet the Lord doth not hear, doth not deliver me, what should I pray any longer? take heed, be not of this mind; let no such words proceed out of thy mouth; for if the Lord do defer to hear us, and help us when we call upon him in the time of our need; The Lord often deferreth the granting of our requests. it is not because the Lord is either unable, or unwilling to help us, but for other ends; as First, to exercise us in praying, to cause us to pray more 1 To exercise us in praying. fervently, and to make us cry and call upon the Lord more earnestly, as did the woman of Canaan. Secondly▪ the Lord doth not always yield to grant 2 That we may receive the blessings of the Lord with greater joy and thankfulness. us our requests at the first ask, but oftentimes suffereth us to ask once, and twice, yea, many times, before he be pleased to answer us, and grant our requests; that when he heareth us, and granteth us the things which we prayed for, we may receive the same with greater joy & thankfulness. That as when we wanted such blessings, we prayed earnestly; so when we have received his blessings, we should praise him hearty. And this also of Perseverance in Prayer. CHAP. XVI. Of praying in Faith: also of praying according to the will of God; and in the name of Christ. THe seaventh thing required in making our prayers, is to pray in Faith, without doubting. When 7 To pray in Faith. we pray, we must believe that God will hear us, and grant our requests being lawfully made. Of this, our Saviour Christ saith, a Mat. 21. 22. all things whatsoever you shall ask in Prayer, believing, you shall receive. If you believe, you shall receive. So saith S. james, b jam 1. 5. 6. 7 If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not, and it shall be given him. But how must he ask? the Apostle answereth, let him ask in faith, nothing wavering: for he that waveth is like a wave of the Sea, driven with the wind, and tossed. For let not that man think that he shall receive any thing of the Lord. And St Paul saith, c 1 Tim. 2. 8. I will therefore that men pray every where, lifting up holy hands, without wrath, and doubting. This is the trust, and confidence, that we have in making our prayers unto God, that God is able to hear us, and grant our requests, and also that he is willing; and for his truth and promise sake, for his goodness and mercy sake, he will hear us, and grant the things which we lawfully crave at his hands; in this confidence, the Leper said unto Christ, d Mat. 8. 2. Lord if thou wilt, thou canst make me clean, e Potentiam credo, veluntatem spero. I believe thou canst, I hope thou wilt make me clean. Thus ought we to pray in faith, without doubting. Here, they are reproved, who are fearful, and faint-hearted Use. in prayer; being distrustful, and wanting boldness Against those, who in praying are weakhearted, & doubtful of being heard. to approach to the throne of grace: the distrustful man saith thus to himself; to what end should I pray? God doth not hear me, and if I make my supplication, the Lord will not deliver me. And by reason of these distrustful thoughts, he either prayeth not, or prayeth but slightly, and weakly, fainting, and doubting. But harken o man, and consider: God saith unto thee, f Psal. 50. 15. call upon me in the day of trouble; I will deliver thee: and Christ maketh thee this promise, g Mat. 21. 22. all things whatsoever ye shall ask in prayer, believing, (if you believe) you shall receive. O then cease not to pray to the Lord for help and deliverance, because the Lord bids thee pray, and promiseth deliverance; but pray that thou mayst have faith, to believe that the Lord will help thee, and deliver thee. For if thou be faint-hearted, and believe not, thou shalt obtain nothing. And the reason wherefore thou art not helped, and delivered, is either because thou dost not pray, or not pray in faith, not believing, but doubting. Hence it is, that the wise son of Sirach saith. h Ecclus. 2. 13. Woe unto him that is faint-hearted, for he believeth not, therefore shall he not be defended. The eight thing required in the manner of making an 8 To pray according to the will of God. acceptable prayer unto God, is, that we make our prayers according to the will of God. Concerning which, Saint john saith, i 1 joh. 5. 14. This is the confidence that we have in him, that if we ask any thing according to his will, he heareth us. Here is a promise, that if we ask at God's hands things needful forus, he will hear us: but here is also a condition set down, we must ask according to his will. Which ask according to the will of God, stands in two things. Standing in two things. First, that we pray for spiritual, and heavenly things, 1 Ask spiritual things simply, and temporal things conditionally. for graces accompanying salvation, as for faith, & knowledge, and repentance, and godly sorrow, for pardon and remission of sins, for hope, and charity, for patience, and humility, and for all other graces, needful for our soul's health, as also for increase of grace; simply, and absolutely: for these things are necessary to our salvation; and we are assured that God will grant us these things, if we pray for them aright. God is willing to bestow upon us graces in this life, which may bring us to glory in the life to come. Wherefore it is, that St james saith, k jam. 1. 5. If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not, and it shall be given him. This wisdom is a spiritual gift of God, which God giveth to the sons of men, to make them wise to salvation; and if any one lack this true wisdom, the Apostle saith, let him ask of God, and it shall be given him. Thus we may ask spiritual and heavenly things: but temporal benefits, and things that pertain to this present life, as food, raiment, meat, and drink, wealth and riches, corn and cattles, houses, and lands, honour and preferment, as also deliverance in the time of trouble, sickness, and any affliction; these things, and such as these, we must ask and pray for, conditionally; according to Gods will: if it be the will of God to grant them unto us: and if the things which we pray for, be good and expedient for us. Thus the Leper prayed to be cleansed, l Mat. 8 2. Lord, if thou wilt, thou canst make me clean. And thus our Saviour himself prayed that the cup might pass from him; saying, m Mat. 26. 39 O my Father, if it be possible, let this cup pass from me. Nevertheless, not as I will, but as thou wilt. And again he prayeth, saying, n ●er. 42. O my Father, if this cup may not pass away from me, except I drink it, thy will be done. Thus we are to pray according to the will of God; ask temporal things with condition; for the Lord is wiser than man, and the Lord knoweth what things are needful for us, better than we ourselves; like as the skilful Physician knoweth better what is good for the sick man, than the sick man himself. Secondly, that we may pray according to the will of God, 2 Referring our will to Gods will. we must rest ourselves so upon the will and good pleasure of our God, that we be content to refer to Gods will, and his good pleasure, both what he will give us, and how much he will give us; as also when he will hear us, and how he will help us: for as S. Peter saith, o 2. Pet. 2. 9 the Lord knoweth how to deliver the godly out of temptations: the Lord knoweth both the time when, and the manner how to deliver us out of affliction: and therefore, we should wait upon the Lord, and rest upon him, not only for deliverance, but also for the time when, and the manner how he will deliver us. Now, seeing that we are to make our Prayers according Use. to the will of God, to ask such things as are agreeable to Against those who consider not whether the things which they pray for, be according to Gods will. his will, and to refer ourselves wholly to the will of God, for the granting of our requests: the consideration hereof, serves to reprove those, who are ready, and forward enough to ask at God's hands such things as they stand in need of; but little consider, whether the things which they crave, be agreeable to God's will; they only set their minds upon the obtaining of the things which they desire. This was the sin of the Israelites in ask them a King to rule over them, for they said unto Samuel, p 1. Sam. 8. 5, 6. make us a King to judge us, like all the Nations. Give us a King. They do not ask a King, if it please the Lord, if it be according to the will of God, and if it seem good in the eyes of the Lord; but they cry, Give us a King: and when Samuel told them, that their petition was displeasing unto God, and had certified them also, if the Lord did give them a King, what manner of one he should be, and how hardly he would deal with them, yet q Ver. 19 they refused to obey the voice of Samuel, and they said, Nay, but we will have a King over us. For this cause, our Saviour Christ blames the mother of Zebedees' children, and her two sons: she cometh to Christ making a petition in the behalf of her two sons, saying, r Mat. 20. 21. 22 grant that these my two sons may sit, the one on thy right hand, and the other on the left in thy kingdom. But jesus answered, and said, ye know not what ye ask: Many there are, who with the mother of Z●bedees children, and her sons, ask they know not what and speed no better than they did. For it is just with God to deny men their petitions, when they ask according to their own will, and not according to the will of God. Or if God do hear them according to their own will, and grant what they require, it is in his anger, and wrath; a● he gave Israel a s Hos. 13. 11. King in his anger And as he gave them Quails to satisfy their lust, t Psal. 78. 29. 30. 31. they did eat, and were well filled: for he gave them their own desire. They were not estranged from their lust: but while their meat was yet in their mouths, the wrath of God came upon them, etc. They had sour sauce to their dainty meat. Thus God granteth many their own desire, and heareth them u Secundum volunt item, sed non ad utilitatem. according to their own will, but not so as it may be for their good. He giveth them what they desire, but it is in his wrath, he giveth them their wishing, but sendeth some judgement after it; and he giveth them a blessing, but it is without the blessing; and that because they did not ask according to his will. Wherefore, let it be our care, in praying, to ask such things as are agreeable to the will of God; and for the obtaining of the things which we desire, to refer ourselves to God's holy will, patiently waiting the Lord's leisure, and to say with out blessed Saviour, x Mat. 26. 39 not as I will, but as thou wilt. And y Luk. 22. 42. not my will, but thine be done. And this of praying according to the will of God. The ninth, and last thing required in making our prayers, 9 To pray in the name of Christ. is, so to pray, as that we offer up our supplications and prayers, our intercessions, and giving of thankes in the Name of jesus Christ: Concerning which, our Saviour speaketh thus: z john 14. 14. If ye shall ask any thing in my name, I will do it. And again he saith, a joh. 16. 23. Whatsoever ye shall ask the Father in my name, he will give it you. He saith not, whatsoever you shall ask the Father, he will give it you; but with this addition, in my name. Whatsoever we shall ask the Father in the name of Christ, he assureth us, the Father will give it us. Whatsoever request we have to make unto God, we must ask it at God's hands for Christ's sake. The reason is, because that we of ourselves are unworthy, and deserve nothing at God's hands, except it be through the mediation of jesus Christ, and our prayers are no whit acceptable unto God, except they be offered up in the name of jesus Christ. For this cause, Christ is called the b Reuel. 8. 3. Angel having the golden censer, offering up unto God the sweet Incense of the prayers of the Saints, acceptable unto God through the mediation of Christ. Christ is likened unto the c Gen. 28. 12. ladder which jacob saw, which stood on the earth, and whose top reached to heaven, and the Angels of God (were) ascending, and descending on it. For Christ jesus our Mediator, is the only way, and means, whereby our prayers do ascend up to heaven, and appear before the throne of God; and by whom also the blessings of God do descend down upon us. For it is not of our deserving, but for the merits, and through the mediation of jesus Christ, that we receive all good blessings whatsoever, whether for our souls, or bodies. The use hereof, is threefold. Use. 1 First, for instruction: Seeing that we are to make our To conclude our prayers in the name of Christ. prayers in the name of Christ; it teacheth us to conclude our Prayers, whether public, or private, always in the name of jesus Christ. Secondly, for confutation of their error, who think Use. 2 that they may pray in some other name, then in the Against those who rely upon the intercession of Saints. name of Christ, who prefer their petitions to the heavenly King, in the name of some Saint, hoping thereby to have their prayers heard: this hath no warrant in God's word: nay rather, God's word teacheth us the contrary: as expressly, in that saying of our Saviour Christ, Whatsoever ye shall ask though Father in my name, he will give it you. He saith not, whatsoever you shall ask in the name of an Angel, or in the name of any Saint, as Abraham, Isaak, or jacob, or the virgin Marie, or Peter, or Paul; but, whatsoever you shall ask in my name. The holy name jesus, is the name, whereby we are only saved; and there is no other name under heaven, whereby we can be saved: and the name jesus, is the name in which God is well pleased, and accepteth our petitions, which we make according to his will. The Scripture pointeth us out no more Mediators but one: d 1. Tim. 2. 5. there is one God, saith S. Paul, and one Mediator between God and men, the man Christ jesus. And we acknowledge, according to the Scriptures, no more Intercessors but one, only Christ jesus. e Rom. 8. 34. It is Christ saith the Apostle, that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us. To which agreeth the saying of St Augustine, who, in his Meditations saith, f Quem enim alium dirigam interc●ssorem 〈◊〉 nescio, nisi hunc, qui est propitiatio pro peccatis nostris, qui sedet ad dextram t●am interpellans pro nobis. Aug. Medit. c. 5. I know none other whom I may make my intercessor unto thee, but only him (even jesus Christ) who is the propitiation for our sins, who fitteth at thy right hand, making intercession for us. Use. 3 Thirdly, this ministereth consolation unto us; for Consolation, that praying in the name of Christ, God will grant our lawful requests. hereby we have assurance, that if we pray unto God in the name of jesus Christ, we shall obtain our lawful requests, made according to the will of God. For so hath Christ promised, g job. 16. 23. Whatsoever ye shall ask the Father in my name, he will give it you. He saith, he will give it you. There's the promise, which God will perform for Christ's sake. To call upon God, in the name of his son Christ jesus, is acceptable, and well pleasing unto God, h Quid evim est dulcius quam genitorem in nomine unigeniti invocare? patrem in recordatione filij ad pietatem in flectere? Aug. Medit. c. 5. For what can be more pleasing, as S. Augustine again saith, to a Father, then for the offender to use the mediation of his son, & to entreat favour in the name of his only begotten son? though the father cannot endure to look upon the offender, yet he is pleased to look upon him for his sonne● sake, the loving countenance of the son, doth pacify the anger of the father toward the offender. It is so with us; we are offenders, such as by our sinful life, have offended our heavenly father, & we have no means to pacify his wrath, neither have we any assurance to obtain any favour at God's hands, whom we have so angered by our sins, but only by the mediation and intercession of Christ jesus, the only begotten son of God, and our alone, and only Saviour. And we have sure confidence, that we shall speed well in our requests which we make unto God in the name of Christ, and that what we ask the father in his name he will give it us, because Christ is at the right hand of God, and maketh intercession for us; as saith the Apostle, i Heb 7. 25. He is able to save them to the uttermost, that come unto God by him, seeing he ever liveth to make intercession for them. CHAP. XVII. Of the Efficacy, and power of prayer. THE Eight thing in the treatise of Prayer, is concerning the Efficacy and power of prayer. 8 The Efficacy and power of prayer. That the prayer of a righteous man, framed after the manner prescribed, is of great efficacy and prevaileth much with God; is evident by that saying of S. james, a jam. 5. 16. The effectual fervent prayer of a righteous man availeth much. And how much the fervent prayer of a righteous man availeth, will appear more evidently, if we consider it in a twofold respect; for the fervent Twofold. For. Prayer availeth much. prayer of a righteous man availeth much, both Extraordinarily, and Ordinarily. First; Extraordinarily, prayer hath availed much, and 1 Extraordinarily. and that. hath wrought wonders, First, in the heavens above, and that First, in the Firmament, causing the Sun & Move 1 In the heavens. as, to stay their course, and to stand still. So effectual was the prayer of joshua. For he prayed that the b 1 sh. 10. 12. 13. Sun might stand still upon Gibeon, and the Moon in the valley of 1 In the firmament. Aialon. And the Lord heard his prayer, and the Sun stood still, and the Moon stayed, until the people had avenged themselves upon their enemies. Yea, the Sun stood still in the midst of heaven, and hasted not to go down about a whole day. Secondly, in the Regions of the Air; and 2 In the regions of the air. as. First, in the uppermost region; causing fire to descend down from heaven; so at the prayer of Elijah the Prophet, c 1 King. 18 36. 37. 38. The fire of the Lord fell, and consumed the sacrifice, 1 In the uppermost region: and the wood and the stones, and the dust, and licked up the water that was in the trench. Secondly, in the lower regions; as to stay the heavens from raining a long time together; and again, to open the windows of heaven, & to bring down rain. Such 2 In the lower regions, power had Elias also, as witnesseth S. james d jam. 5. 17. 18. Elias was a man subject to the like passions as we are, and he prayed earnestly that it might not reign; and it reigned not on the earth by the space of three years and six months. And he prayed again, and the heaven gave rain, and the earth brought forth her fruit, thus in the heavens above. Secondly, Prayer hath availed much in the waters, to stay their violent force from drowning the servants of 2 In the waters. the Lord; which efficacy was in the prayer of jonah, who being in the e Jon. 1. 17. Belly of the fish three days, and three nights: Yea, even f jon 2. 1. 2. 3. 5. 10. In the deep in the midst of the seas; the floods compassing him about, all the billows and waves passing over him, and the weeds being wrapped about his head, than he prayed unto the Lord his God out of the fishes belly. And the Lord heard him, and the Lord spoke unto the fish, and it vomited out jonah upon the dry land. Thirdly, in the earth; causing springs of waters to appear 3 In the earth. in dry places; yea, making the hard rocks to gush out water in abundance. As at the prayer of Moses: for when the people murmured for want of water, g Exod. 17. 4. 56. Moses cried unto the Lord, And the Lord answered him, and bade him smite the rock, and there should come water out of it, that the people might drink, and Moses did so, in the sight of the Elders of Israel. Lastly, prayer hath been of force to cast out the fiercest 4 In hell over the evil spirits. Devils of hell: when our saviour Christ had cured the junatike, and had cast out the Devil, which thing the disciples could not do, and demanded of Christ, saying, h Mat. 17. 19 20. 21. Why could not we cast him out? jesus said unto them, Because of your unbelief; etc. Howbeit this kind goeth not out, but by prayer and fasting. Thus prayer availeth extraordinarily. Secondly; ordinarily, a righteous man's prayer availeth 2 Ordinarily. Twofold. much; both for The removing of evil, and for The procuring of good, and that in regard of both, 1 In regard of the Body. and that. Body, and Soul: First, prayer availeth much, for the removing of evil from the body, whether it be 1 Removing evils from the Body. Twofold. A common calamity, or Any private affliction. For the First: prayer availeth much, to deliver from common calamities, which may hurt a man's body, or 1 Common calamities. happen to his temporal state: as from the sword, famine pestilence, or any grievous plague. From the sword, & from the hand of the enemy, as it delivered Hezekiah king of judah from the power of Senacheri● King of Assyria; for having received a most blasphemous Letter from the King of Assyria, he i 2. Kin. 19 14. 15 went up into the house of the Lord, and spread it before the Lord. And Hezekiah prayed before the Lord: and the Lord heard his Prayer, and his prayer so prevailed with the Lord, that the Lord sent his Angel to fight for Hezekiah against his enemies, for k Ve●. 35. it came to pass that night, that the Angel of the Lord went out, and sinote in the camp of the Assyrians, an hundred fourscore and five thousand. Prayer also availeth much in the time of famine; and dearth; wherefore the Lord saith, l Isa. 41. 17. when the poor and needy seek water, and there is none, and their tongue faileth for thirst, I the Lord will hear them; as if he had said, if there be scarcity, and dearth in the land, let the people pray unto me, and I will hear them. So also in the time of plague, and pestilence, prayer availeth much with God, for the turning away of the heavy hand of the Lord; thus the plague was stayed in Israel, when m Num. 16. 46. 47. 48. Aaron took his censer, and put sire therein from the Altar, and put on incense, and made an atonement for the people, he stood between the dead and the living, and the plague was stayed. This sweet incense, is holy and devout Prayer, ascending up to the throne of God, able to stay the plague. And prayer availeth against any other judgement that hangeth over a people, as the Ninivites elcaped a great judgement threatened against them, and the Lord was moved to n jon. 3. 8. 9 10. turn away from his fierce anger, when the Lord saw that they repent, and cried mightily unto God. Thus prayer availeth in common calamities: Secondly, Prayer availeth much in private afflictions; 2 Private afflictions. to help and deliver us in time of peril and danger, in time of sickness, and from the danger of death. David showeth us, that being in distress, he prayed unto the Lord, and the Lord heard him, o Psal. 18. 6. In my distress saith he, I called upon the Lord, and cried unto my God; he heard my v●ice out of his temple, and my cry came before him, even into his ears. And prayer is an effectual means to preserve and save in the time of sickness; so S. james saith, p jam. 5. 15. the Prayer of faith shall save the sick, and the Lord shall raise him up: by this means it pleased the Lord to save Hezekiah's life, for Hezekiah being q Isa. 38. 1. 2 4. 5. sick unto death, prayed unto the Lord, and the Lord heard his prayer, and added unto his days fifteen years. Thus prayer availeth for the removing of evil from the body, and temporal state: Secondly, prayer also availeth much for the procuring 2 Procuring good to the body. of good to the body, and temporal state; for by prayer it is, that the Lord giveth us things needful for this present life; as food and raiment, and things convenient for the preservation of this life. S. james saith, r jam. 1. 17. Every good gift, and every perfect gift is from above, and cometh down from the Father of lights: and again he saith, s Jam. 4. 2. 3. ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not. Ye ask and receive not, because ye ask amiss, that ye may consume it upon your lusts. Where, the Apostle showeth, that the way, and means to obtain good things, blessings, and benefits at the hands of God, is by Prayer; ask them of God, but so as we ask aright, and ask things needful to a good end, & not prodigally to waste and consume them upon our lusts. Thus prayer availeth concerning the body, and temporal state: Secondly, Prayer also availeth greatly for the good 2 In regard of the soul. And that, of the soul: and that both for the Removing of evil, and Procuring of good. 1 Removing evil. As First, for the removing of evil. And first, prayer is a means to remove away our sins from us, which stand as a cloud between God and us, to hinder good 1 Our sins. things from us, separating between God and us, and provoking God's wrath against us; wherefore, Hezekiah being recovered from his sickness, and praising God for his deliverance, saith, t Isa. 38. Ver. 2. 3 And 17. thou hast in love to my soul delivered it from the pit of corruption; for thou hast cast all my sins behind thy back. Secondly, Prayer is effectual and powerful to help 2 Temptations. us against temptations, and to deliver us from that evil one. So our Saviour teacheth us to pray, u Mat. 6. 13. lead us not into temptation, but deliver us from evil. And so he exhorteth us to pray, x Mat. 26. 41. watch and pray, that ye enter not into temptation. Thirdly, Prayer is powerful to help us in the evil 3 The te●●our of death and judgement. and perilous times, to free our souls from the danger of death, and the judgement to come; that neither death shall suddenly come upon us, nor the day of the Lord take us unawares. Which our Saviour showeth us in this exhortation, y Luk. 21. 36. Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man. Thus prayer availeth for the removing of evil from the soul. Secondly, prayer availeth much for the procuring of 2 Procuring Good. Asdruball good things to the soul; as first, mercy, pardon and forgiveness; David in his Prayer confesseth his sin, 1 Mercy, pard●n, and forgiveness. saying, z Psal. 32. 5. I acknowledge my sin unto thee, and mine iniquity have I not hid; I said I will confess my transgressions to the Lord, and (it followeth) thou forgivest the iniquity of my sin. David confessed his sin, and prayed for the pardon of his sin, and the Lord heard his Prayer, and pardoned his sin. So S. james saith, a jam. 5. 15. the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him. Secondly, Prayer is a means to obtain all graces necessarily 2 All graces necessary for our salvation. accompanying salvation. For b jam. 1. 17. every good gift, and every perfect gift is from above, and cometh down from the Father of lights. Our Saviour Christ saith, c Mat 7. 7. Ask, and it shall be given you: and S. james saith, d jam. 1. 5. If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not, and it shall be given him. Thirdly, Prayer is effectual not only for the obtaining 3 Increase of Grace. of grace, but likewise for the increase of grace: the Apostles pray, e Luk. 17. 5. Lord, increase our Faith. And S. Paul prayeth for the Ephesians, that God would f Ephe. 3. 16. 17. 18. 19 grant them according to the riches of his glory, to be strengthened with might, by his Spirit in the inner man, that Christ might dwell in their hearts by faith, that being rooted and grounded in love, they might be able to comprehend with all Saints, what is the breadth, and length, and depth, and height, and to know the love of Christ. Which passeth knowledge, that they might be filled with all the fullness of God. And they that are strengthened by the Spirit in the inner man, having Christ dwelling in their hearts by faith, and are growing, and increasing in grace in this life, shall assuredly attain to glory in the life to come. Prayer then as it removeth evil, ●o it procureth good to the soul, mercy, grace; yea, increase of grace; and with grace, glory, the perfection of Grace. Such is the efficacy of Prayer. The consideration of which efficacy, and power of Use. Prayer; may teach us, in all our necessities, and tribulations, To use prayer in time of need as a sure defence. to flee unto God by Prayer; to lay hold on prayer, as a man would on his shield and buckler. For prayer is a most sure defence in all troubles whatsoever; It is a defence against tribulations outward, and temptations inward; It helps the body, and cures the soul; it prevaileth both in heaven and in earth: concerning which, the exhortation of the Apostle S. Paul is to be received, and embraced; g Ephe. 6. 13. 14. 15. 16. 17. 18. take unto you, saith he, the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand. Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness, and your feet shod with the preparation of the Gospel of peace. Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked, and take the helmet of salvation, & the sword of the Spirit, which is the word of God. Praying always with all Prayer and supplication in the Spirit: A Christian that is thus armed, having the girdle of truth about his loins, having on the breastplate of righteousness, and his feet shod with the preparation of the Gospel of peace, having the shield of faith before him, the helmet of salvation upon his head, having the sword of the Spirit, which is the word of God, and being prepared to pray with all prayer and supplication in the Spirit; Such a one is able to stand against the adversary the Devil, and all spiritual wickedness; and such a one shall prevail against his spiritual enemies; yea, such a one shall prevail with God himself, for any petition that he shall make, so fare as it shall be good for him. For the effectual fervent Prayer of a righteous man availeth much. CHAP. XVIII. Of the helps and furtherances of Prayer. Of the first help, the Spirit of God. THe ninth thing in the Treatise of Prayer, is, of 9 The helps and furtherances of Prayer. Three. the helps and furtherances of Prayer: and they are three: The first, is God's holy Spirit: of which Saint Paul saith, a Rom. 8. 26. 27. Likewise the Spirit also helpeth our infirmities; 1 Gods holy Spirit. And for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groan which cannot be uttered. And he that searcheth the hearts, knoweth what is the mind of the Spirit, because he maketh intercession for the Saints, according to the will of God. For this cause, the Spirit of God is called the spirit of supplications by the Prophet Zacharie, b Zach. 12. 10. The holy spirit helpeth us in our prayers three ways. I will pour upon the house of David, and upon the inhabitants of jerusalem, the spirit of grace and supplications: Now, the Spirit of God helpeth us in our prayers, three ways; First, teaching us to pray aright; to ask things lawful, and according to the will of God. For we know not, 1 Teaching us to pray aright. saith the Apostle, what we should pray for as we ought: but the spirit itself maketh intercession for us with groan, which cannot be uttered. Secondly, in praying, we have many distractions, 2 Causing us to attend to the things which we pray for. wand'ring thoughts, & vain imaginations, which trouble us, and draw away our minds; and herein the Spirit helpeth our infirmities: the Spirit helpeth us to withdraw our minds from the world, and to draw up our hearts unto God; and causeth us to be more attentive upon the things that we pray for. Thirdly, many are the afflictions, tribulations, and 3 Stirring up the heart to pray with sighs and groaning. temptations of the godly; they have many perturbations, which so trouble and distemper them of times, that they find a marvelous unfitness to pray; and if they set themselves to pray, cannot pray as they would; herein, the Spirit helpeth our infirmities; in this case, the spirit itself maketh intercession for us with groan, which cannot be uttered: that is, the Spirit doth stir up in the soul devoutly affected, holy sighs, and spiritual groan which cry aloud in the ears of the Lord. This hath use, First, for instruction; to teach us, before we pray, to Use. 1 pray for the assistance of God's good spirit; to be with Before we pray to crave the assistance of God's holy spirit. us, to guide, and direct us, to aid and help us in praying: to teach us what to pray for, and how to pray; and to help us from wand'ring in our thoughts, while we are praying. Secondly, for consolation to the children of God; Use. 2 when as in regard of afflictions, and temptations, they The righteous receive comfort, that the good spirit of God helpeth them to pray. find an unfitness to pray; and in regard of their infirmities, they have many distractions, and wand'ring thoughts in praying; or by reason of great grief, and heaviness of heart, they cannot utter words; or cannot express their minds in such words as they desire; from hence they may gather consolation, & comfort to their troubled souls, the Spirit of God is our helper: the Spirit helpeth our infirmities: the Spirit causeth us to pray, and cry c Rom. 8. 15. Abba, father: and if words fail, than the Spirit stirs up devotion in the heart, causing the heart to pray, and cry aloud. The Spirit itself maketh intercession for us with groan, which cannot be uttered. CHAP. XIX. Of the second help, and furtherance of Prayer; Fasting. REligious Fasting, is the second help, and furtherance 2 Religious fasting. Therein three things. of Prayer. In handling whereof, I will First, show the right manner of observing a Fast: Secondly I will set down the right use, and the chief ends of Fasting. Thirdly I will make it manifest, that such fasting in the right manner, and to the right end, is a great help and furtherance to our prayers. To the first: In the right manner of observing a Fast, 1 The right manner of observing a true fast. To which four things are required. that it may please God; there are four things required. First, when we fast, either publicly, or privately, it is required, that we abstain from all meat and drink, so long as the fast is continued. The greek word which signifieth to a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. fast, is as much in signification, as b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. not to eat: giving us thereby to understand, that all the time of 1 To fast from all meat. our appointed fast, we must not eat. Thus we find David fasting till night, and would eat nothing till the Sun was down, for c 2. Sam. 3. 35. when all the people came to cause David to eat meat while it was yet day, David swore, saying, So do God to me, and more also, if I taste bread or aught else, till the Sun be down. Notwithstanding, herein there must be a respect had of the constitution of the body; how the body is able to continue, and hold out the set time of the fast, without fainting: whtrefore one saith, d Dometur caro, non interimatur. let the flesh be tamed, not destroyed. For God doth not require that we should destroy the flesh, and hurt the body with fasting, but only, that we tame the flesh, and humble the body. Secondly, in fasting, we must abstain not only from 2 To abstain from all sin. all meat, but likewise from all sin: for want of which abstinence from sin, the Lord dislikes of the abstinence from meat; the people say, c Isa. 58 3. 4. wherefore have we fasted, and thou seest not? Wherefore have we afflicted our soul, and thou takest no knowledge? And the Lord answereth them, behold, in the day of your fast, you find pleasure, and exact all your labours. Behold, ye fast for strife and debate, and to smite with the fist of wickedness. The Lord reproved them for fasting on this manner. Chrysostome saith, f Non ciborum abstinentia ieiunium oporatur, sed abstinentia peccatorum. Chry. ad pop. Antioch. Hom. 22. It is not the bare abstaining from meats that makes the good fast, but abstaining from sins, as well as from meats. Not only the stomach should fast from meats, but all the members of the body should fast from sin; the heart should fast from hatred and malice, and envy: the tongue should fast from blasphemous words, from slanderous speeches, and from all corrupt and filthy communication: the eyes should fast from beholding vanity: the ears should fast from receiving tales: the hands should fast from working wickedness: and the feet should fast from walking the paths of unrighteousness. When we fast, we should not taste of the bread of malice, that's sowreleavened bread: nor touch the dainty meat of carnal pleasure, that's a surfeiting meat: but we ought to abstain from evil thoughts, sinful words, and wicked deeds; for these are all unclean meat, and defile a man, as saith our Saviour; g Mat. 15. 19 20 out of the hart proceed evil thoughts, murders, adulteries, fornications, thefts, false-witness, blasphemies. These are the things which defile a man. Thirdly, in the day of our fast, we ought to be exercised 3 To be exercised in doing of good. twofold. in doing of good: doing works of Piety, and Charity: First, works of Piety; spending that day, in holy, 1 To do works of piety. and religious duties: as praying, and praising God, reading the Scriptures, meditating upon the word of God, and his works: as did Cornelius, for he saith unto Peter, h Act. 10. 30. four days ago, I was fasting, until this hour, and at the ninth hour I prayed in my house; by which it is evident, that Cornelius did not only fast, but also prayed; when he fasted, he spent the day of his fast in holy thoughts, in heavenly meditations, and devour prayer. Secondly, upon the day of our fast, we ought to do works of Charity: to feed the hungry, to the 2 To do works of charity. naked, to relieve the oppressed, etc. i Isa. 58. 6. 7. Is not this the fast that I have choson, saith the Lord; to lose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke? Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out, to thy house? When thou seest the naked, that thou cover him, and that thou hide not thyself from thine own flesh? That is a good fast, when as to our fasting, we join mercy, and charity. No man should fast out of a covetous mind, to spare the more, but so much as he spareth by fasting, he should give to the poor. Lastly, if our fast be a private fast, we must fast in secret; 4 To fast in secret. and not like the pharisees, desire to be seen, and known of men that we fast: It is sufficient that our fasting be known unto God: of this, our Saviour Christ saith, k Math. 6. 16. 17. 18 when ye fast, be not as the hypocrites, of a sad countenance; for they disfigure their faces, that they may appear unto men to fast; verily I say unto you, they have their reward. But thou, when thou fastest, anoint thy head, and wash thy face: that thou appear not unto men to fast, but unto thy father which is in secret: and thy father which seethe in secret, shall reward thee openly. This, of the right manner of fasting. The second thing in fasting, is, the right use, and end 2 The right end of fasting. Twofold. of fasting: The ends whereunto fasting serveth, are two: The first, is, to tame the flesh, and to bring the body under: S. Paul saith, l 1 Cor. 9 27. I keep under my body, and bring it 1 To tame the flesh. into subjection: and how he kept under his body, and how he brought it into subjection, he showeth, when he saith, I was m 2 Cor. 11. 27. in weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness. By these means, Paul humbled his body, and brought it under. The second end of fasting, i● to humble the soul. Of 2 To humble the soul. which David saith, n Psal. 35. 13. I humbled my soul with fasting. When the Lord humbleth us with any cross, and affliction, we should then humble our souls under the hand of God, by fasting, & weeping, and mourning; as saith the Lord by the Prophet joel, o joel. 2. 12. therefore also now, saith the Lord, turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning. These are the right ends of fasting. The third thing, which I observed in a religious fast, 3 Fasting how a help and furtherance to Prayer. is, that fasting after the right manner, and for the right ends, is a great help and furtherance to our prayers. For First, Fasting is a means to prepare us the better to prayer; and to stir up our devotion the more, in calling 1 Stirring up our devotion. upon the name of the Lord: it is said of p Luk. 2. 36. 37. Anna an ancient widow in Israel, that she served God with fastings and prayers night and day. She both fasted & prayed: the more diligently that she fasted, the more devoutly she prayed So David saith, q Psal. 35. 13. I humbled my soul with fasting, and my prayer returned into mine own bosom. The humbling of his soul with fasting, gave good success to his Prayer. Wherefore S. Chrysostome saith, that r Jeiunium est schola precum. Chry. de lief. fasting is the School of Prayer. For, by fasting, we learn to pray. The lean fowl overflieth the Hawk; whereas the fat one is soon overtaken: so the soul of a Christian that is humbled with fasting, doth more easily mount up towards heaven, by divine contemplation, and heavenly meditation, and more easily escapeth the temptation and snare of the Devil. Secondly, fasting is a very great help and furtherance 2 Helping to get the mastery over some great sin. to Prayer; As when a sinner hath committed some great sin, & heinous transgression, or is troubled with some reigning sin; it may be, that Prayer alone, will not serve to obtain remission, and to drive out that rebellious, master-sinne; but to the end that such a sinner may more fully express his true, and unfeigned repentance, by godly sorrow, and hearty mourning for his sins; that he may the more humbly confess his sins, and more earnestly cry and call for mercy, that he may turn away the displeasure of almighty God and that he may obtain mercy, and find favour with God; he must join to his Prayer, fasting. So s 2. Sam. 12. 16. David besought God for the child, and David fasted, and went in, and lay all night upon the earth. David prayed for the child when it was sick, David besought God for the child: and to the end that his prayer might be more effectual, he humbled his soul with fasting. Fasting was a means to help, and further his prayer. Some sins are like that kind of Devils, which could not be cast out but by t Mat. 17. 21. Prayer and fasting. Some sins will not easily be cast out of men hearts, but with much ado, with much sorrow, and many tears, with fasting and praying. Now, whereas fasting performed after a right manner, Use. and to right ends, is such a help and further ance to prayer; Against those who cannot endure to fast. the consideration hereof, serves to reprove many in our age, and time, who cannot away with fasting. And they are specially of two sorts: either belly-gods; whose minds are so much upon their belly, and take so great delight in pampering the flesh, that nothing almost can so disquiet and discontent them, as that their hollow paunch should miss it usual filling: or they are nice, and dainty ones; such as far delicately, and feed curiously: fasting, say they, is an enemy to health; it fills the body full of wind, upon which, many infirmity may grow: but remember o man whosoever thou art, & consider, that Dives who u Luk. 16. 19 fared sumptuously every day, is now in x Ver. 23. 24. hell in torments, and cannot obtain so much as a drop of water to cool his tongue. And hear all ye nice and daincie ones, who are so afraid of hurting your bodies with fasting; are you so good Physicians for your bodies; and have you no skill, nor care to physic your souls? Consider with yourselves, that y 2 Sam. 12. 16. David a King fasted & mourned when his child was sick, and lay all night upon the earth; that z Esth. 4. 4. 16. Esther a Queen fasted, and did neither eat nor drink three days, night nor day: and that a Luk. 2 36. 37. Anna a woman of great age, served God with fastings and prayers night and day. But where is our fasting? or where shall we find one of an hundred fasting truly, after the right manner, and to the ●ight ends? that can say with S. Paul I have been b 2. Cor. 11. 27. Infastings often? or can say with David, c Psal. 109. 24. My knees are weak through fasting: and my flesh faileth of fatness? Some hope to excuse themselves from fasting, saying each one for himself, though I cannot fast, yet I can pray. but tell me not of thy devotion in praying, except thou canst also tell me of thy daily abstinence, and of some time set a part for the taming of thy rebellious flesh, and bringing under thy body by fasting: for fasting, is as hath been declared a great help and furtherance to prayer. and therefore, where abstinence is not used, and fasting neglected; there doubtless, prayer either is not, or, is very weak, cold, and formal. And this, of Fasting, as it is a help, and furtherance to prayer. CHAP. XX. Of the Third help, and further ance of prayer; Divine Meditations. GOdly Meditations are a third help and furtherance to our prayers: which I will make manifest 3 Di●ine Meditations. considered two ways: First: in general: Secondly, by a particular enumeration of sundry profitable meditations. For the First: All godly meditations are a help, and 1 Generally. furtherance to our prayers; as appeareth by the words of the prophet David, saying, a Psal 39 3. 4. My heart was hot within me, while I was musing the fire burned: then spoke I with my tongue. Lord make me to know mine end, etc. and again he saith, b Psal. 77. 1. I cried unto God with my voice, even unto God with my voice & he gave ear unto me. But before he called, & cried unto the Lord, he declareth what thoughts, & meditations he had, he c Ver. 3. remembered God, he could not sleep for thinking upon God, he d Vers. 6. 7 8 9 Communed with his own heart, & his spirit made diligent search will the Lord cast off for ever? & will he be favourable no more? etc. To this agreeth the saying of the son of Syrach, e Ecclus. 39 1. He that giveth his mind to the law of the most high, and is occupied in the meditations thereof, will seek out the wisdom of all the ancient, etc. and it followeth, f Vers. 5. He will give his heart to resort early to the Lord that made him, and will pray before the most high, and will open his mouth in prayer, and make supplication for his sins. Thus, holy, and divine meditations generally considered, are a help, and furtherance to our prayers. Secondly, that divine meditations are a great help, & 2 Particularly. Twofold. furtherance to d●uout prayer, I will manifest, by the particular enumeration of sundry divine meditations; which I reduce to these two heads. Godly meditations concern either God, or Ourselves: 1 Concerning God. Threefold. Those that concern God are of three sorts: The first, concern his nature, or Attributes: The second his word: The third, his works. Touching the First: The consideration of the attributes 1 Concerning the Attributes of God as. of God, may stir us up to Invocation, either to pray to God, or to praise God: as First, when we think upon the eternity and immortality of God; the consideration of this, that God is eternal, 1 Eternive of God. and immortal, that he is everlasting, without beginning, and without ending; may raise our thoughts, to think on the life everlasting, which the eternal and everliving God hath prepared for his elect: and then to pray, that we may live eternally with God in his eternal and everlasting kingdom. Secondly, when we meditate on the power of God, & 2 Power of God. consider that he made the world of nothing, and that he doth what soever it pleaseth him, both in heaven and earth; this should teach us to pray, that we may depend upon God's providence for the things of this present life, because God is all sufficient; to pray, that in time of trouble, we may wait upon God for deliverance, because he is a God of might and power, able to do all things; yea, and to pray, that we may fear that powerful God; to seek to please him, and to glorify him both in our bodies and in our solues, because he is g Mat. 10. 28. able to destroy both soul and body in hell. Thirdly, when we meditate on the justice of God, and 3 justice of God. consider how just the Lord is in all his ways, that he is a just God, hating sin and iniquity, and punishing the transgressors, h Exod. 34 7. That will by no means clear the guilty; i Nahum. 1. 3. And will not at all acquit the wicked; the consideration hereof, should move us to pray, that we may always k Psal 4. 4. Stand in awe of his majesty, and not sin against him; lest we provoke his wrath, and indignation against us. Fourthly, when we think on the mercy of God, and 4 Mercy of God. consider with ourselves that God is l joel. 2. 13. Gracious and merciful: this meditation, should move us to pray, that the Lord would be gracious and merciful unto us, that he would show mercy upon us, and pardon our sins; as David prayeth, m Psal. 51. 1. Have mercy upon me, o God, according to thy loving kindness: according to the multitude of thy tender mercies, blot out my transgressions. Fiftly, when we think on the patience, long suffering, 5 Patience of God, and forbearance of God, considering how long we have lived in our sins, how often we have done wickedly, and still the Lord hath showed his patience, and long suffering; and, waiting for our repentance, hath forborn to cut us off in our sins; then we should pray, that this n Rom. 2. 4. Goodness of God in forbearing us, might be a means to lead us to repentance. Sixtly, when we think on the wisdom of God, and consider how wisely the Lord hath made all things, and 6 Wisdom of God. how prudently, he ruleth and governeth the world; this meditation should bring us into admiration of the Lords wisdom, and cause us to lift up our hearts on high, praising the Lord, and saying with David o Psa. 104. 24. O Lord, how manifold are thy works! in wisdom hast thou made them all: Thus, the devour soul may be carried aloft in heavenly meditations, concerning these, and the rest of the Attributes of God; and in all, he may be stirred up either to pray unto God or to praise God. Secondly, the word of God, if we meditate thereon, 2 Concerning the word of God. will stir us up to prayer; whether we meditate on the law, or the Gospel. If on the law, and the judgements threatened against impenitent sinners; the consideration thereof may move us to pray, that we may have grace to repent us of our sins, that so we may escape those judgements threatened against us: and if we meditate on the Gospel, and consider the promises of mercy, and salvation made to all that truly believe, and repent; the consideration thereof, may move us to pray, that we may have grace to believe, and to repent, that so we may be partakers of those sweet, and comfortable promises. Thirdly, meditations upon the works of Creation, 3 Concerning the works of Creation. may stir us up to Invocation; and calling upon the name of the Lord; either to pray to God for some blessing, or to praise God for his goodness: whether we consider the things created In heaven, or In Earth, or Threefold. In the Seas, and waters. For so the Psalmist hath distinguished the works of Creation, p Psal. 146. 6. Which made heaven and earth, the Sea, and all that therein is. Touching the First: The works of creation in the 1 In the heavens. heavens, may stirie us up to call upon the name of the Lord. As when we think on the Angels in heaven, & consider how they are q Heb. 1. 14. Ministering Spirits, ready to r Psal. 103. 20. do his commandments, harkening to the voice of his word; It should cause us to pray, that we also may endeavoure to lead such an angelical life here on earth, as that we be careful to do the will, and obey the commandment of the Lord, as the Angels do. When we look up to the heavens above, see the firmament, and behold the Sun, the moon, and the stars, those glorious lights; the beholding thereof, may cause us to praise God, for giving us sinful men, such glorious-bright-shining lamps to lighten us in this vale of misery; as also to pray, that after this life ended, we may shine in the heavens, as those glorious lights now shine; for Daniel saith, s Dan. 3. They that be wise shall shine as the brightness of the firmament, and they that turn many to righteousness, as the stars for ever and ever. And our saviour Christ saith, t 〈◊〉. 13. 43. Then shall the righteous shine forth as the sun, in the kingdom of their father. When we look up, and see the clouds, we may meditate on Christ's second u Mat 24. 34. Commming in the clouds of heaven, and how we shall be x 1 Thes. 4. 17. caught up in the clouds; and then pray, that we may be ready and prepared * Versab. to meet the Lord in the air, that so we may ever be with the Lord. When we hear it thunder, and see the lightning flash in our faces, we should meditate on the mighty voice of the Lord, and the sound of the last y Vers. 16. trump, which shall cause the dead to rise; as also of the suddenness of Christ's second coming to judgement, compared to z Mat. 24. 27. lightning, and then pray that we be not found sleeping, but, a Luk. 12. 36. 37 watching, like to good servants, which Watch and wait for the Lords coming. When we see the dew & rain falling upon the earth, and perceive that thereby, the dry earth is refreshed, bringeth forth herbs, and grass, and corn for the use of man and beast; we may meditate on the dew of grace, and the sweet, and comfortable rain of God's word dropping upon the hearts of men, and refreshing their souls; and then pray, that as the rain falling upon the earth maketh it fruitful; so the word of God dropping upon our hearts, may soften our hard and stony hearts, and make us fruitful in good works. When we consider the b Math. 6. 26. Fowls of the air, how they sow not, neither do they reap, nor gather into barns, and yet as our saviour Christ saith, Your heavenly father feedeth them, we may meditate on the providence of God; of his goodness providing for all living creatures: and then pray, that we may rest upon God, and depend upon his providence for the things of this present life; as food, and raigment, and all other things needful for the preservation of our life; c 1 Pet. 5. 7. Casting all our care on God, and praying, that we may d Math. 6. 33. First seek the kingdom of God, and his righteousness, that all needful thing: may be added unto us. Thus meditations to stir up our devotion, may be taken from things above. Secondly, from things on earth; as when we look 2 On the earth. upon trees, & consider how some trees bear good, and plentiful fruit; others, either no fruit, or bad fruit: we may meditate on the several sorts of men in the world, and think with ourselves, how good men are like good trees, doing good, and bringing forth in their lives the fruit of holiness and righteousness: contrariwise, that wicked men are like bad trees, yielding either no fruit, or no good fruit: who, either live Idly, and are unprofitable members, doing no good, or bringing forth e Isa. 5. 4. wild grapes, live wickedly, and do naughtily, offending God, and wronging men: then pray, that we may be good trees bringing forth good fruit, because john Baptist saith, f Math. 3. 10. Every tree which bringeth not forth good fruit, is hewn down, and cast into the fire. When we look upon the grass in the field, or flowers in the garden, we may be put in mind of our mortality, and shortness of life; for as the Prophet Esay saith, g Isa. 40. 6. All flesh is grass, and all the goodliness thereof as the flower of the field: The grass withereth, the flower fadeth. And when we are thus meditating on our mortality, and shortness of life, than we should pray, that we may at all times be ready and prepared for the day of our death, for we are but as the grass, and as the flower, & we know not how soon we may be cut down, plucked up, and withered: when we think, or look on beasts and cattles, they may stir up our devotion; as when we perceive the h Isa. 1. 3. Ox knowing his owner, and the ass his master's crib, as saith the Prophet, we should pray, that the Lord would make us obedient, and thankful unto God, lest we be worse than the Ox, or the ass. When we see a Lamb brought to the slaughter, and the sheep lying under the hand of the shearer, dumb; we may meditate on the meekness & patience of Christ our Saviour in suffering; for as the Prophet Esay saith, i Isa. 53. 7. he was oppressed, & he was afflicted, yet he opened not his mouth: he is brought as a Lamb to the slaughter, and as a sheep before her shearer is dumb, so he openeth not his mouth; and then pray, that the Lord would endue us with meekness, and patience in suffering. And when we see a sheep going astray, we may meditate on the state of a sinner going astray like a lost sheep; yea, on our own wand'ring from the commandments of the Lord; and pray with David, saying, k Psal. 119. 17● I have gone astray like a lost sheep, (O Lord) seek thy servant. Such like meditations as these, to stir up our devotion, may be taken from these, and other creatures, and works of God on earth. Thirdly, from the waters, and things therein, we may 3 In the waters. have meditations to raise our affections on high; as when we see, and consider how every little brook runs into the greater river, and all rivers run into the Sea whence they came; as Solomon saith, l Eccles. 1. 7. All the rivers run into the Sea, yet the Sea is not full: unto the place whence the rivers come, thither they return again: this should cause us to think on our mortality; and to meditate, that even as the rivers run into the Sea, whence they came, so do all men return to the earth whence they came: and this meditation should put us in mind of our last end, and make us to consider, how we even hasten to our grave; and then we should pray, that we may be careful to remember our last end, and think much, and often, of the place whence we came, and whither we are going. When we see fishes caught with the angle, or taken in the net unawares, as they are securely swimming, and seeking their prey; this may cause us to meditate on the suddenness of death, and how it takes many unawares; according to the saying of Solomon, m Eccles. 9 12. man knoweth not his time, as the fishes that are taken in an evil net, and as the birds that are caught in the snare; so are the sons of men snared in an evil time, when it falleth suddenly upon them. And then we should be moved to pray, that now while we live, and have time, and space to repent; we may so prepare for death, that whensoever that day cometh it may not n Luk 21. 34. 35. 36. come upon us unawares. Hitherto of meditations that concern God: The second sort of meditations, which may help, and 2 Concerning ourselves. twofold. further us in prayer, concern ourselves; and they are of two sorts. The first, are taken from the consideration of our 1 In regard of our state. . threefold state; Past, Present, and To come. First, in regard of the time past, we may meditate, and 1 Past, what we were. call to mind, what we were; how we o Ephe. 2. 3. were by nature children of wrath. p Psal. 51. 5. Shapen in iniquity, and conceived in sin. The meditation whereof, should cause us to pray, that we may be renewed, may be made children of God, by adoption and grace, and may be q joh. 3. 3. borne again, that so we may enter into the kingdom of God. Secondly, in regard of the time present, we may seriously 2 Present, what we are. think with ourselves; what we are: and we may find that we are first, frail, brittle, even dust and ashes: which should humble us in prayer, and cause us to say 1 Frail. with Abraham, r Gen. 18. 27. I have taken upon me to speak unto the Lord, which am but dust and ashes. Secondly, sinful: having much natural corruption 2 Sinful. within us, and prevailing against us; so that oftimes s Rom. 7. 19 the good that we would, we do not; and the evil which we would not, that we do Which meditation should cause us to pray with the Apostle, t Ver. 24. O wretched man that I am; who shall deliver me from the body of this death? Thirdly, in regard of the time to come; we may meditate 3 To come: what we shall be. what we shall be. For we shall be, In death, corruptible: In the resurrection, glorious: The one, may humble us; the other, may raise us up with consolation; and both, may teach us to pray, that when our body dieth, our soul may live: and at the resurrection, both soul and body may live with God, and be with the Lord for ever. These, and such like meditations, may be taken from the consideration of our threefold state: Secondly, meditations concerning ourselves, may be 2 In regard of our days and hours. taken from the days, and hours, and time, which God hath given us here on earth. We may every day, and every hour of the day, find some opportunity for godly, and divine meditations. And that Three fold. In the morning, In the day time, and In the evening. First, in the morning; as when we awake, and see the 1 In the morning. light, we may meditate on the u Joh. 1. 9 true light, which lighteth every man that cometh into the world. And pray, that we may x 1. Cor. 15. 34. awake to righteousness; and that the Lord would lighten our darkness, that we may come out of the darkness of ignorance, to the true light. When we rise from our beds, we may meditate on our twofold rising; from the death of sin, in this life, and from our graves, at the last day: and then pray, that we may no longer lie dead in our sins, but may rise from the death of sin, to the life of righteousness; and that we may have our y Reu. 20. 6. part in the first resurrection, so that the second death may have no power over us: but when we z Dan. 12. 2. awake out of the dust of the earth, we may rise to everlasting life. And when we put on our apparel, we may fitly meditate on the putting on of the a Ephe. 4 24. new man: and pray, that we may b Rom. 13. 14. put on the Lord jesus Christ; and may c Colos. 3. 12. put on bowels of mercies, kindness, humbleness of mind, meekness, long-suffering Such meditations as these, we may have in the morning. Secondly, in the day time; in our affairs, and business 2 In the day time. in the world, every man in his place, in his vocation and calling, may have some good cogitations, and divine meditations: as the husbandman, when he is ploughing his ground, may meditate on the ploughing, and d jere. 4. 3. breaking up of the fallow ground of the heart: and when he soweth his seed, may think on the e Luk. 8. 11. seed of God's word; and then pray, that his own heart may be like good ground, fitted, and prepared to receive the seed of God's word, that it may enter into his heart, may take deep rooting there, and bring forth the fruit of good works. So also in the day time, when we are walking, going in the way, or travelling; we may fitly have occasion to meditate on the course of our life; and to think with ourselves, that the course of our life is but as a way wherein we walk; and that we are here on earth, but as f 1. Pet 2. 11. strangers and pilgrims; having g Heb. 13. 14. here no continuing city: and then pray, that we may have our hearts and minds above, desiring to come to the end of our way; h Ver. id. seeking the city to come: even that i Heb. 11. 10. city which hath foundations, whose builder and maker is God. And travelling towards k Ver. 16. a better country, that is, an heavenly. These, and such other meditations we may have in the day time: 3 In the evening. Thirdly, in the evening, 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 apparel, 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 us all our transgressions, whereby we have transgressed: and n Heb. 12. 1. lay aside every weight, and burden of sin. When we lie down in our beds, we may fitly meditate on our lying in the grave; and pray, that as we rest our weary bodies in our bed, that they may rise again with greater strength; so when our bodies shall sleep in the dust of the earth, in the day of the resurrection, they may awake, and rise up to glory. These, and such like meditations, we may have in the evening. Thus, divine meditations do stir up devotion, and further us in Prayer. The consideration whereof, serves to reprove those, Use. who have their thoughts, & cogitations little upon God, Against those who have their thoughts much upon earthly things: and little upon heavenly things. or his word, or his works; little upon heavenly things, but have their hearts, and minds upon the world, and the things of the world; whose affections are set upon the earth, and earthly things; and whose meditations, and muse are for the most part, worldly, and carnal: such men may see, and perceive how fare they are from the state of true happiness, by David's 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 less upon the world, and more upon God: to have their minds and affections less on earthly things, and more upon heavenly things; and as the Apostle exhorteth, to p Coloss. 3. 2. set their affection on things above, not on things on the earth; that so, heavenly thoughts, and godly meditations may stir up their fervency in prayer; without which, devotion is cold, dull, and drowsy. CHAP. XXI. Of motives, and persuasions to Prayer. THe tenth, and last thing in the Treatise of prayer, 10 Motives and persuasions to Prayer. is, concerning the motives, and persuasions, whereby every Christian may, and aught to be persuaded, to practise so holy, and religious a duty; which motives, I take First, from the testimonies of holy Scripture: Four. Secondly, from examples of holy and devout men. Thirdly, from the necessity of Prayer. Fourthly, from the benefit thereof. Touching the first: the Scripture maketh it manifest, 1 Testimonies of Scripture. that God requireth Prayer; the Lord calleth us to the performance of this duty; he biddeth us call upon him: a Psal. 50. 15. call upon me (saith the Lord) in the day of trouble: the Prophet Esay saith, b Isa. 55. 6. seek ye the Lord, while he may be found, call ye upon him while he is near. This is the charge of our Saviour Christ to his Disciples, c Mat. 2●. 41. watch and pray. S. Paul's exhortation to the Romans, is, to d Rom. 12. 12. continue instant in Prayer: to the Ephesians, to e Ephe. 6. 18. pray always with all prayer and supplication in the spirit; & to the Thessalonians, to f 1. Thess. 5. 17. pray without ceasing. S. james saith, g jam. 5. 13. Is any among you afflicted? let him pray. And S. Peter's exhortation, is, h 1. Pet. 4. 7. be ye sober, and watch unto Prayer. Thus the Scripture exhorteth us to Prayer. Secondly, examples of holy, and devout men may 2 Examples. persuade us to the practice of this duty 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. David's psalms are full of prayers, praises, and thanksgivings unto God: Daniel is devout in Prayer, using to k Dan. 6. 10. pray three times a day. Cornelius hath commendation, that he was l Act. 10. 2. a devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God always. The Apostles of Christ we find m Act. 1. 24. 25. And Act. 4 24. 25. etc. to 31. And Act. 6. 4. 6. often praying: yea, and we may find our Saviour Christ himself not only teaching us to pray, but also giving us an example of prayer, in himself: when he fed the five thousand with the five loaves and two fishes, he first n Mat. 14. 19 looked up to heaven, and blessed: and after that the people were filled, and departed, o Ver. 23. he went up into mountain apart to pray. In his p Luk. 22. 41. 42. 44. ●agonie, he prayed earnestly, that the cup might be removed from him. And the seventeenth Chapter of S. john's Gospel, is nothing else but a heavenly, & devout prayer, which our Saviour Christ maketh to his Father, in the behalf of himself, that his Father would q joh. 1. 5. glorify him; in the behalf of his Disciples, that the Father would r Ver. 15. keep them from the evil: and s Ver. 17. sanctify them through the truth: and in the behalf of them also t Ver. 20. 21. 22. 23. 24. which shall believe on Christ, through their word, that they all may be one, and may be with the Lord where he is, and may behold his glory. These are examples written for our instruction, to move us also to be careful of performing this duty of Prayer; to call upon the name of the Lord, to pray unto God, and to praise God. Thirdly, there's a great necessity of praying: for 3 The necessity of praying For First, our want is very great; both in regard of temporal blessings, and spiritual graces: for concerning our temporal state; when we were borne into the world, we were naked, destitute of clothing, having neither 1 Our want is very great. food nor raiment. For u 1. Tim. 6. 7. we brought nothing into this world; as saith the Apostle. And concerning our spiritual state, we were x Psal. 51. 5. shapen, framed, and borne in sin, and conceived in iniquity. And we were y Ephe. 2. 3. by nature children of wrath. And therefore we have great need of bettering our state, both in regard of our souls, and bodies. Now, S. james telleth us that z jam. 1. 17. Every good gift, and every perfect gift is from above, and cometh down from the Father of lights. All good blessings and benefits needful for us, come from God, our heavenly Father, who is above: and the means to bring them down unto us, is by Prayer: and ordinarily, without prayer we obtain nothing. Wherefore S. james saith, a jam. 4. 2. ye have not, because ye ask not. And for this cause it is, that our Saviour Christ hath taught us to pray to our Father which is in heaven, that he would b Mat. 6. 11. 12. give us our daily bread, and forgive us our daily sins. Secondly, Prayer is very necessary for us; for we live 2 We are in continual fear of perils and dangers. in continual fear of petills, and dangers, outward, and inward. When we rise in the morning, we know not the dangers which may befall us before the evening: night and day, we are subject to many perils and dangers; to sundry afflictions, tribulations, and temptations: we have many enemies; the flesh fight against the spirit, and enticing us to sin: the world alluring us to vanity: and we have a most sore, and cruel c 1. Pet. 5 8. adversary the Devil, who as a roaring Lion walketh about, seeking whom he may devour. And for this cause, we had need to be d 1. Pet. 47. sober and watch unto Prayer. To e Mat. 26. 41. watch and pray, that we enter not into temptation. And to f Ephe. 6. 18. pray always with all prayer and supplication in the spirit. Thirdly, such is the necessity of prayer, that except a 3 Except a man exercise himself to Prayer, he is dead being alive. man pray unto God, and call upon his name, he hath no true life of grace in him; but is as a dead man in God's account, howsoever he be alive to the world. S. Paul saith g 1. Tim. 5. 5. 6. she that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night & day, but she that liveth in pleasure is dead while she liveth. In which words, the Apostle opposeth a widow spending her days in supplications and prayers, to a widow living in pleasure: And as she that liveth in pleasure, is dead while she liveth; so on the other-side, she that devoutly giveth herself to supplications and prayers, is alive, and she life's the best, and happiest life, the life of grace: to which, agreeth the saying of S. Chrysostome; h Quisqui● non orat Deum, nee divino colloquio cupit assi luè frui, is mori nu● est, et vita car●ns. Chrys. de orando D●um l. 1. whosoever doth not pray unto God, and doth not desire to have divine, and heavenly communication with God, the same is as a dead man, without life. Such a one hath no true life, for he life's without God, and without Christ, who is i Joh. 14. 6. the way, the truth, and the life. Fourthly, the neglect of Prayer, is a note and badge 4 The want of prayer, is a mark of wicked and men. of wicked, and men; the Prophet David saith, k Psal. 14. ●▪ have all the workers of iniquity no knowledge; who eat up my people as they eat bread, and call not upon the Lord? job describeth the wicked, not only by their prosperous state in this world, but also by their wilful ignorance, by their careless neglect of the service of God, and their contempt of Prayer. For he saith of them, l Job 21. 14. 15. they say unto God, depart from us: for we desire not the knowledge of thy ways: what is the almighty that we should serve him? And what profit should we have, if we pray unto him? Now then, if this be a mark of wicked, and men, of profane people, that have little, or no fear of God before their eyes, not to pray unto God; then certain, it is most necessary for all that desire to fear God, and would be of the number of the righteous; to be diligent and careful to serve God, to pray unto him, and to call upon his name. Such is the necessity of Prayer. Fourthly, the consideration of the good which wereceive, 4 The benefit of Prayer. by making our prayers, and supplications unto God, should persuade us to pray unto God, and to call upon his name. For First, if we pray unto God, and call upon his name, the 1 God hath promised to hear our Prayers, and grant our requests. Lord hath promised to hear us, and grant our requests. m Psal. 50. 15. call upon me, saith the Lord, in the day of trouble, I will deliver thee. And David saith, n Psal. 65. 2. O thou that hearest prayer, unto thee shall all flesh come. And our Saviour Christ saith, o Mat. 7. 7. Ask, and it shall be given you; seek, and ye shall find: knock, and it shall be opened unto you. David prayeth, and was heard; p Psal. 18. 6. In my distress saith he, I called upon the Lord, and cried unto my God: he heard my voice out of his Temple, and my cry came before him, even into his ears. Hezekiah prayed, and the Lord heard him; and sent him this word by the Prophet, q Isa. 38. 5. Go and say to Hezekiah, thus saith the Lord, the God of David thy Father; I have heard thy prayer, I have seen thy tears: Cornelius also hath witness from heaven that God heard his prayer; for an Angel is sent unto him, which said, r Acts. 10. 31. Cornelius, thy prayer is heard: thus the Scripture doth make it manifest, that God heareth our prayers. And this is an exceeding great benefit, that we make our prayers to such a God, that is both able to hear us, and not like the Gods of the heathen, which have ears and hear not; and is also willing to hear us, for he bids v● seek unto him, and call upon him. And albeit, s joh. 9 31. God heareth not sinners, (and wicked men) Yet if any man be a worshipper of God, and doth his will, him he heareth. And t 1 joh. 5. 14. If we ask any thing according to his will, he heareth us. Yea, and u john. 16. 23. Whatsoever we shall ask the father in his name, that is, in the name of Christ, he will give it us. So that a righteous man praying aright, shall be heard; for How God heareth our prayers. the Lord hath promised to hear him, to help him, and to deliver him. But this hearing of the righteous, is after a twofold manner. First, oftimes, and for the most part, God so heareth 1 He giveth us sometime the same things which we desire. the prayers of the righteous, that he granteth them their requests, and giveth them even the same things which they desire, and ask according to his will. Secondly, sometime God heareth the prayers of the righteous; and yet granteth them not the same things 2 He granteth not the same things which we desire, but some thing else better for us. which they required, but in stead thereof, giveth them something else, which God in his wisdom knoweth to be more expedient, and better for them. Paul being tempted, prayed against the temptation, & that earnestly, for he saith, x 2 Cor. 12. 8. 9 For this thing I besought the Lord thrice, that it might departed from me. And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. When Paul was troubled with that y Vers. 7. Thorn in the flesh, & had the messenger of Satan to buffet him, when he was tempted, & prayed thrice, that is often, against the temptation, the Lord did not altogether free him from the temptation, yet the Lord heard him, in that he gave him his grace to resist the temptation, and strength to stand against the assaults of the Devil. So Christ our Saviour, when he was in his agony, prayed and that earnestly, with z Heb. 5. 7. Strong crying and tears, unto him that was able to save him from death, and was heard, in that he feared. The Apostle saith, that Christ prayed, and was heard, and yet we know that Christ suffered death, and the cup did not pass from him, but he must needs drink of it: how Object. then was he heard, when he prayed that the cup might pass from him, seeing he did drink of the cup and was not delivered from death, but suffered death? I Answer; First, Christ prayeth a Luk. 22. 42. Not my will, but thine Answ. be done, and as one saith, b In hoc siquidem quod dicebat, Non quod ego volo, sed tua voluntas fiat, ex. auditus est. Cart. in Mat. 26. He was heard in this, that he said, not as I will but as thou wilt. Secondly, when he was in his agony, and prayed earnestly to his Father, that the cup might be removed from him c Luk 22. 43. There appeared an Angel unto him from heaven, strengthening him. So that although he suffered death, yet he had strength and comfort from heaven, and so he was heard. Thirdly, the manhood of Christ, in suffering, was supported, and strengthened by the god head; and though he suffered death, yet he had admirable strength from the divine nature, to endure the unspeakable wrath of God, and to bear the heavy burden of our sins; and so he was heard. This is the First benefit that we have by praying unto God, God heareth our prayers, and granteth our requests. The Second benefit, which we receive by prayer, is 2 Prayer is a great help in trouble. Considered Two ways. aid and succour, help, and deliverance in time of trouble: for prayer is the best help, and the most present remedy in all trouble. this I manifest two ways; proving, First, in general, that prayer is a help in all troubles: Secondly, that prayer helpeth us in particular troubles which befall us in the course of our life. For the First: Prayer is the best, the surest, and readiest 1 Generally. help in all trouble, d Psal. 50. 15. Call upon me saith the Lord, in the day of trouble, I will deliver thee. e jam. 5. 13. Is any man among you afflicted? saith S. james; let him pray. The Psalmist saith, f Psal. 46. 1. God is our refuge and strength; a very present help in trouble. Solomon saith, g Prou. 18. 10. The name of the Lord is a strong tower: the righteous runneth into it, and is safe. And the servants of the Lord have found this true by experience, for when they have been in trouble, they have run unto the Lord, and cried unto him for help, and they have been helped and delivered, so David acknowledgeth, saying, h Psal 18. 6. In my distress I called upon the Lord, and cried unto my God: he heard my voice out of his Temple, and my cry came before him, even unto his ears. Again, he saith, i Psal. 142. 4. 5. I looked on my right hand, and beheld, but there was no man that would know me, refuge failed me: no man cared for my soul. Then he saith, I cried unto thee o Lord, I said, Thou art my refuge, and my portion in the land of the living. Thus in general, the Scripture showeth, that Prayer unto God, is a ready, and present help in trouble; and that, when all other helps fail. Secondly, in particular troubles and afflictions, Prayer 2 Particularly. as is the best help: as First, it is the best help in time of war, to deliver us from the danger of the enemy, and to save us from the 1 In time of war. peril of the sword: in such a case, it was Hezekias help against the King of Assyria, for when Sennacherth King of Assyria, sent a blasphemous, railing letter to Hezekiah King of juda, k Isa. 37. 14. 15. etc. Hezekiah went up into the house of the Lord, and spread it before the Lord. And Hezekiah prayed unto the Lord. And the Lord heard his prayer, and sent a Prophet unto him to comfort him; and also sent an Angel to fight for Israel, against the Assyrians, which l Vers. 36. smote in the camp of the Assyrians a hundreth and fourscore and five thousand. By this means was Hezekiah delivered from the hand of his enemies. For as one saith, m Verè cael●stis est a●m●tura d●precatio, quae Deo ●●anditur. Cloys. d● crando Deum. l. 1. supplication made unto God for deliverance, is indeed heavenly armour. Secondly, Prayer is the best help in captivity, and servile bondage: in the like case, it helped Manasseh, for 2 In captivity. being carried captive to n 2. Chr●. 33. 11. 12. 13. Babylon, when he was in affliction, he besought the Lord his God, and humbled himself greatly before the God of his Fathers, and prayed unto him, and he was entreated of him, and heard his supplication, and brought him again to jerusalem, into his kingdom. Thirdly, prayer helpeth much in time of famine: this 3 In famine. is the promise of the Lord to his people, saying, o Isa. 41. 17. When the poor and needy seek water, and there is none, and their tongue faileth for thirst, I the Lord will hear them. Giving us to understand, that if in time of famine, and scarcity, the people shall pray unto the Lord, he will hear them, and help them in their need. Fourthly, in time of plague and pestilence, Prayer is a 4 In the plague, and pestilence. great preservative: for the Lord saith, p 2 Chro. 7. 13. 14. If I send pestilence among my people: if my people which are called by my Name, shall humble themselves and pray; and seek my face, and turn from their wicked ways: then will I hear from heaven, and will forgive their sin, and will heal their land. Fiftly, Prayer is the best help in temptation; 5 In temptation. either to be freed from the temptation, or to obtain grace, and strength from God, not to be overcome of the temptation, It was Paul's help when he had that q 2. Cor. 12. 7. thorn in the flesh, the messenger of Satan to buffet him; in which case, he prayed to the Lord, and that with fervency, and perseverance, for saith he, r Ver. 8 9 for this thing I besought the Lord thrice, that it might departed from me. And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Sixtly, Prayer is a help in time of sickness; it delivereth 6 In sickness. from corporal infirmities. Wherefore Saint james saith, s jam. 15. 4. 15. Is any sick among you? let him call for the Elders of the Church, and let them pray over him, anointing him with oil in the name of the Lord: and the prayer of faith shall save the sick, and the Lord shall raise him up. It helped Hezekiah in his sickness, for Hezekiah being t Isa. 38. 1. 2. etc. sick unto death, prayed unto the Lord, and the Lord heard his prayer, and lengthened his days, adding unto his days fifteen years. Lastly, Prayer helpeth not only to ease, and heal the 7 Prayer is a remedy to cu●e the sick soul. sick body, but also to cure the sick soul. This was David's remedy, when his soul was sick and diseased with sin, as his body was through infirmity: saying, u Psal. 6. 1. 2. 3. have mercy upon me, O Lord, for I am weak: O Lord heal me, for my bones are vexed. My soul is also sore vexed: but thou, O Lord, how long? Return O Lord, deliver my soul: oh save me for thy mercy's sake. And again he prayeth, saying, x Psal. 41. 4. O Lord, be merciful unto me, heal my soul for I have sinned against thee. And Chrysostome, agreeing with these Scriptures, saith, that Prayer is a y Animis aegrotantibus pharmacum. Chrys. de orando Deum. lib. 1. medicine to sick souls. This is the second benefit of prayer, it is a help in trouble. Thirdly, the Prayer of a righteous man, framed according to the right manner, formerly mentioned, is a 3 Salvation promised to them that call upon the name of the Lord. means to procure not only temporal benefits, and spiritual graces, but also salvation: for so is the promise, z Rom. 10. 13. whosoever shall call upon the name of the Lord, shall be saved. For as the promise is made concerning them that believe in Christ, that a joh. 3. 16. whosoever believeth in him shell not perish, but have everlasting life; and concerning them that repent, that if they b Act. 3. 19 repent and be converted, their sins may be blotted out, and their souls saved: so likewise concerning Prayer, the promise is, that Whosoever shall call on the name of the Lord, shall be saved. The consideration of this, that Prayer is so great a Use. 1 help in trouble, yea in all manner of tribulations, and Against those who in time of trouble, seek not unto the Lord, but either put their trust in lawful means; or seek help by unlawful means. afflictions; serves, First, to reprove those, who in time of trouble, seek other help then from God; and trust in means; yea, and use such means as God hath not appointed: and do not seek to the Lord, by prayer, and supplication. As some, in their sickness, seek to the Physician, they call earnestly upon him, and pray him to do his best for them; but do not so earnestly call upon God, and pray unto him to be favourable unto them, to pardon their sin, and first to heal their soul, that so their body may be healed. Such are like to King Asa, who c 2. Chro. 16. 12. in his disease, sought not to the Lord, but to the Physicians. And this was imputed unto Asa for sin, and it remaineth a blemish upon his name, to this day: for although it be lawful to seek to the Physician, and to use his help; yet, to trust in the help of the Physician, more than in the help of God; and to seek first, and rather to the Physician, then unto God, is sinful: for God is our best help, and our best Physician; without whose help, the help of the Physician is nothing worth. Others there are, who being sore sick, or any whit strangely diseased▪ or visited with a lingering disease; seek not to God, as to the best and chiefest help, nor yet, to the Physician, as to the lawful means; but seek, and send to witches, and wizards, to forcerers, and charmers, like to King Ahaziah, who being d 2. Kin. 1 2. sick, sent messengers, and said unto them, Go, inquire of Baal-zebub the god of Ekron, whether I shall recover of this disease. This was Ahaziah's sin; and this is the sin of all those, who, in their distress, seek not to the Lord, neither seek help by lawful means, but seek help by unlawful, and devilish means: contrary to the charge and commandment of the Lord, which he giveth unto his people, saying, e levit. 19 31. Regard not them that have familiar spirits, neither seek after Wizards, to be defiled by them: I am the Lord your God. Secondly, seeing that we have so many motives to Use. 2 perswade us to pray; as the testimonies of Scripture; examples To give ourselves denoutly to Prayer. of holy, and devout men; yea, and of Christ himself; seeing that the necessity of Prayer is so great; that without Prayer, we can obtain no good thing; seeing we are in continual peril and danger; seeing they that do not pray unto God, are as dead men among the living; and seeing that the want of Prayer is a mark of wicked and men. Furthermore, considering the great good, and benefit which we have by Prayer; seeing that the Lord heareth us, and granteth our lawful requests; seeing that prayer is the best help in trouble; the best weapon against our enemies, the best ransom in captivity, the best provider in famine, the best remedy against the pestilence, the best Physic in sickness, the best comfort in temptation, the best means to cure the body, and heal the soul; and seeing that whosoever calleth on the name of the Lord, shall be saved; the consideration of these things, should be of great force to move, and persuade us, to dedicate ourselves to the serving of God, to give ourselves devoutly to prayer, to invocation, and calling upon the name of the Lord; accounting it our health, our joy, and happiness, that we, so wretched, and miserable creatures, should be admitted into the presence of so great a King, as the King of Kings; that we should have access unto the throne of grace; and should have communication with the Lord. For as a mean subject would count himself a happy man, if he might find such favour with his Sovereign Lord, the King, as that he might have free access into his presence, and liberty to make any lawful request unto the King, with assurance that the King would hear him, and grant his petition; so, a poor Christian (whatsoever his estimation be in the world) concerning his spiritual state, is a happy man, for he may have free access into the presence of the King of heaven & earth; he may f Heb. 4. 16. come boldly to the throne of grace, may obtain mercy, and find grace to help in time of need. This exhortation, to be devoutly given to call upon the name of the Lord, and to be instant in prayer, and supplication unto God, is very necessary to be practised of all, high and low, rich and poor, one and other; and very expedient it is for Ministers to call upon the people everywhere, and to exhort them to be frequent, and fervent in prayer; especially in these evil days, wherein, devotion, with many, is waxed cold; and with some, is fallen asleep, and had need to be awaked. I have showed by the Scriptures, that Moses, David, Daniel, Cornelius, with diverse others; that the Apostles of Christ, yea, and Christ himself, have been all much given to prayer; and I read of james g Gal. 1. 19 the Lord's brother, that with praying much, and often, h Ge●ua ipsius in morem camel●, sensum co●tactus amiserint. Euseb. l. 2 c. 23. his knees were waxen so hard, by reason of kneeling much, that they were as hard as camels knees, so that he had no feeling of any pain, when he prayed kneeling upon his knees. That was a happy age, and those were blessed times; for then men had hard knees, and soft hearts: but in these evil days, its contrary; for many in these our days, have soft knees, and hard hearts. In those better times, good men were, as Cornelius was, i Act. 10. 2. devout men, fearing God, giving much alms to the people, and praying to God always. But in these days, many of us come fare short of Cornelius his devotion; for he gave much alms to the people, and prayed to God always: I fear, it may be truly said of many amongst us, that they give few alms to the people, and pray to God seldom. Wherefore, if any have hitherto been negligent, and slack in performing this religious duty of Prayer, either publicly, or privately, let them pray, (and the Lord grant they may pray) that the Lord would inflame their hearts with zeal, and devotion; that he would k Zach. 12. 10. pour upon them the spirit of grace, and of supplications; and that he would send his holy Spirit into their hearts, to l Rom. 8. 26. help their infirmities, To teach them to pray as they ought, and to m Ver. 15. cry Abba Father. And whosoever they are, that have already addicted themselves to this holy, and heavenly duty of prayer, let them be encouraged to persevere; and pray, that they may have grace to be constant, and to continue therein. And now I conclude, with the exhortation of Saint Paul, n Coless. 4. 2. Continue in prayer, and watch in the same with thanksgiving: joining thereunto, the like exhortation of Saint Peter; o 1. Pet. 4. 7. the end of all things ●s at hand: be ye therefore sober, and watch unto Prayer. Now, the Father of mercies, and the God of all consolation, confirm and strengthen our faith, till the coming of our Lord jesus Christ; and grant, that through his grace, we may be brought to true, and unfeigned Repentance; and that by the guiding of his holy Spirit, we may walk in holy obedience to his heavenly will, all the days of our life; that we may sincerely devote ourselves to Prayer, and calling upon the name of the Lord; that so at our last end, we may be received into the Celestial Paradisc; through the merits of jesus Christ our Lord and only Saviour. Amen. (⸪) Deus qui dedit velle, dedit etiam perficere. Benedictus Deus. FINIS.