thy selfe to his good will and pleasure Abide his time appointed and that with patience So shalt thou at the last finde and taste of the Lords fauour to thy endlesse comfort I might adde here many such examples for the further strengthening of thee in this point but that as I haue said it is needlesse 1. Thes 5.17 we haue commandement of God to pray continually and that we should Luke 18.1 2. c. like vnto the Widdow be importunate in our prayers to what end serue this continuance and importunacie if the case were so that God had cast vs off for euer because he doth not at the first grant vs our Petititions And let vs therefore hold this one rule continually in minde and print it deepe in our hearts that it is in the hands of the Lord to afflict at his pleasure to continue the same vpon his seruants as hee will It is our parts in this time of our troubles yea and out of troubles also to cry vnto God and to call vpon him And it is in the power and will of God onely to set downe and appoint the time of our help and deliuerance and by this Rule standing vpon these foure points we shall easily auoid the danger of this temptation of the Enemy Oh Satans obiection saith Satan how then standeth this with the nature of God who is said to be mercifull louing and compassionate vnto his children Is this loue and is this his tender mercy to see his children to lye and continue thus afflicted to heare them thus lamentably to cry for helpe and in such wofull manner to sue for succour yet he to withdraw himselfe and not to deliuer them This is very hard and a thing farre vnbefitting the person of God Answ The shamelesse boldnes of this our Aduersarie is here euidently to bee seene together with the maliciousnes of his heart in that he is so bold to pry into Gods doings call them into question and to dispute and reason how and which way God dealeth and disposeth of his children and also greatly to indanger the simple by his subtilties and to breathe out most horrible blasphemies against the person of God most craftily insinuating by his obiection that either God is vnwilling or else vnable to deliuer his seruants vvhen they cry vnto him For thus much doth his speech concerning the nature of God vsed in his obiection import But what art thou thou Enemy of God and all godlinesse that thou shouldest presume to iudge of mercy which art neuer to come within the compasse thereof nor to be partaker thereof at all Is mercy onely resiant in the speedy release of miseries and afflictions Or is compassion tyed and bound as thou wouldest perswade to the grant of euery suite though it be vntimely that is before Gods appointed time and season No no Gods mercy and compassion as hath been before sufficiently proued are to be ordered after the wisedome of God himselfe both for the time and also for the maner of extēding the same and not in such course as thou wouldest prescribe Hee that sometimes and in some cases spareth the Rod doth hee he hate the child God accounteth his corrections to be Arguments and tokens of his loue and mercy towards his children whatsoeuer thou doest prate and babble to the contrarie and striuest to make men beleeue that his chastisements and corrections doe betoken another thing that is the barring and depriuation of the seruants of God of his mercy loue and fauour Thus we may now see how greatly God our most louing Father and Satan our most deadly and pernicious enemy doe differ concerning the vse and end of afflictions and also the right iudgement concerning mercy loue and fauour of God So that resting our selues wholly on the promises of God in his Sonne Christ we should stop our eares vnto these perswasions of our most malicious Enemy and vtterly abandon whatsoeuer he shall perswade contrary to the doctrine of God This might indeed suffice to shew the insufficiencie of this conclusion of Satan and to stablish the weaklings in the truth of the doctrine of God but that the troubled soule will still bee mouing of questions and often fall to the iteration and repetition of one and the same thing not regarding what they say so they may be known to say somewhat And in this mauner they moue their question Quest. How can this bee that God should be accounted mercifull when hee thus stoppeth his eares and refuseth to beare the cry of his seruants when hee thus winketh and shutteth vp his eyes that hee will not see and behold their wofull estate that he may take compassion on them Who would euer lay these calamities miseries and afflictions vpon those whom he loued And who would tolerate these extremities without release and ease vpon those to whom in grace and mercy he is affected as vnto his deare children Answ This question whereby Satan in the weake and distressed soules would haue his temptation to be strengthened is as ye see all one with that which we heard before and therefore the very same answere may very well befit them both It was before proued sufficiently that afflictions and corrections laid vpon Gods children doe proceed and come of loue yet you are not satisfied herewith but fall againe or rather continue still in your former minde curiously dernanding how this may be The case were easie and the question would be satisfied with a slender resolution if you did but remember what was said before But I see and perceiue your heart and minde were otherwise occupied and therefore your eyes doe continue still fixed and bent vpon your present pangs and miseries but neuer looke vnto the end which is replenished with so great ioy and peace Doth not the Apostle tell vs that God doth therefore in this sort here in this world correct and afflict his children 1. Cor. 11.32 that they should not bee condemned with the world Luk. 16.19 c. Lazarus liued here in great misery when the rich Glutton fared delicately Yet was Lazarus beloued of God and the rich Glutton otherwise as the end did euidently proue Is it not thinke you loue in the Physician towards his Patient when hee taketh the readiest way to recouer him from the danger of death although it bee by such strong medicines which he knoweth in their operation and working will will torment his Patient for the time and that very sore It is surely a great argument of Loue in the Physician that hath such a care of the good estate of his Patient And are we not likewise to iudge of our heauenly Physician and to be fully perswaded of his great loue that he beareth vnto his seruants that when he seeth them ready of themselues to be plunged into the pit of sinne and so to be made partakers of condemnation doth vse these momentany afflictions although they appeare bitter for a time vnto
goeth about to erect such a deformed building and to set vp his subtilties For by how much the foundation is more true by so much his in consequent conclusions will seeme to bee more strong and forcible And then especially it lyeth vs vpon to bee more circumspect and wary to cut him short and to preuent him in so malicious a purpose Let vs now come to the view of Satans Sophistry The question is of the hatred of God The Proposition proposed is true indeed But yet too weake and altogether vnable to conclude the question For thus he reasoneth These miseries and afflictions are sometimes the effects of Gods hatred And therefore they are so in thee too Answ This Argument cannot hold For that which is sometime so will neither beare a generall inference nor yet a particular or a speciall conclusion If a man should thus reason The Sun doth sometime harden the thing it shineth vpon therefore it hardeneth Waxe also Euery petit Logician would bee ready to scoffe and lest at the baldnes of his Argument But to insist euen in Satans owne example These troubles and miseries proceede sometimes from the loue of God and therefore they doe so to the very Reprobates and Castawayes Although the antecedent be true yet the conclusion can neuer be made good and such is the conclusion of Satan For what reason I pray you is in this It is sometime so and therefore so at all times It is so in some and therefore so in all Or it is so in Iudas the Traytor Ergo it is so in Peter or some one other of the Apostles As though that which is affirmed truely of the one must of necessitie without exception be verified of another Let Satan therefore first proue this his proposition to be generally true that is that these afflictions doe alwayes come from the hatred of God Or else this and such like particular conclusions will stand him in no stead But this proofe hee can neuer bee able to make Hold him therefore at this pinch and thou shalt to thy great comfort haue a notable victory against him Thus thou maist now see one piece of Satans malicious craftinesse discouered which he vseth in this reason to deceiue men afflicted withall But yet this is not all the poyson that lurketh vnder the faire show of words in this the Serpents reason as shall anon appeare He is indeed very pregnant in his proofes so is hee also as painfull and plentifull in his misconstructions wresting all to his owne purpose that hath but onely a very little show or likelihood to fauour the cause he hath in hand and striueth to proue Whereupon it commeth to passe that as in many other so euen in this reason also he very slightly passeth ouer the matter by the crafty confusion of words of diuers significations as though they signified and imported one and the selfe same thing And therefore the rather and sooner to deceiue either thee or any other hee thus subtilly reasoneth Satan his reason God saith the Scripture is angry with those whom he punisheth And therefore it cannot be but thou art hated of him and so out of the tale and number of his children Answ This is no doubt a very absurd kind of reasoning and argueth sufficiently from what Spirit it proceedeth and therefore is thereafter to bee liked of and allowed What Scripture euer taught thus to ioyne confound those things together which God hath distinguished Cannot the winde stirre and moue but it must needs bee a tempest Cannot the Sunne bee dimmed with a Cloud but it must vtterly lose his light And cannot God hee angry and displeased but hee must needs hate and finally cast away for euer Is there no meane to be had None easier way to be found must all of meere necessitie and of force be stretched on the rack of extremities Indeed Satan would haue it so and therunto goeth about by this his subtil reason to perswade But yet Gods Spirit doth teach vs far otherwise that God sheweth himselfe to bee angry and displeased with many of his seruants and deare children whom notwithstanding he hated not but most dearely loued that hee oftentimes hath not onely threatened but also actually executed punishments vpon them from whom he also promiseth that he will not take away his mercy for euer This doctrine of the Spirit of God by the example of Dauid Hezechiah and many others in the Scriptures is prooued to be as certaine as that which is most certaine and therefore euen in this point as in al his others Satan is found to be a lyar his reason to be of no force for that so subtilly he maketh no distinction and difference betwixt the hatred and anger of God As though they were indifferent times of one nature and of one signification And therefore if in any place he findeth these afflictions to proceed of anger he straitway inferreth that it is of hatred As though God hated all those with whom and that most iustly he is displeased Which is not so as hath been shewed God in some sort may bee said to be angry with his children and in anger to afflict and punish them But hee can neuer bee said to haue them For these two are things different in God God is said to hate those whom either in his Decree hee hath excluded from mercy though he grant them life and prosperitie here on the earth for a while or in his punishments hee doth in anger consume that is in Iustice seeke onely and intend their condemnation But it is not so to his Elect and Chosen For if in them he hateth any thing surely it is nothing but sinne alone he hateth not their persons as he is said to hate the persons of the Reprobate But yet God may be said to be angry with his Elect that is he may haue a will to punish sinne in them in what manner it pleaseth him and he may lay his temporall punishments vpon them as being displeased with their sinnes and offences and yet be stil in loue affected towards them as the Father that is incensed to anger against his Sonne that hath done amisse and therefore also taketh the Rod and punisheth him and yet still he loueth his child neither can for this anger be said to hate him And it is wel to be obserued that there is a difference too betwixt this anger of God towards his Children and the Cast-awayes vnto the Elect and the Reprobate Vnto the Elect it is temporall short and for a time For hee will not alwayes chide neither keepe his anger for euer Psal 103.9 But vnto the Reprobate it is perpetuall and eternall In the Elect with such measure 1. Cor. 10.3 that they may sustaine and beare it but in the other beyond their strength vnto their euerlasting confusion In the Elect to worke amendment vnto life Rom. 8.20 In the Reprobate to obdurate and harden them vnto eternall
of God in our hearts and soules that was marred and defaced so greatly by the fali of Adam This Image or impression is easily knowne and discerned from the counterfeit and outward shew of hypocrites whose sanctity and deuotion is onely outward Glorious indeed they appeare in the outward shew like painted Sepulchres but if they looke inwardly vnto the heart there is nothing to bee found but rottennesse and corruption So that it may easily bee there seene that the ruines of old Adam are not yet againe repaired in them Look therefore I would aduise thee not vnto the outward appearance bee it neuer so glorious and goodly but looke into thy soule the inward part and looke so neere as thou canst into euery corner thereof and see if thou canst finde the rubbish of Adams fall to bee in some sort swept and cast out and the image of GOD in holinesse and righteousnesse to bee in some measure renewed and imprinted againe vpon thee Which if thou canst see and perceiue then assure thy selfe that this Testimony is in deede the vndoubted and infallible Wunesse and Testimony of this Spirit of Adoption Thirdly thou maist know and discerne it by the constancie and certainety of the testimony that it giueth For it is not like the wauering vnstedfast flash of hypocrites which think maruellous well of themselues slattering and perswading themselues for a time in a blind conceit that they are in the number of GODS Elect but cannot grow indeed to any continuall or certaine resolution therein But this Spirit if it haue liberty to speake and be attentiuely hearkened vnto yeeldeth forth a full and a settled perswasion of the truth of our Election in Christ I say if it haue liberty to speake and be attentiuely heard for that it oftentimes falleth out with the faithfull that though they haue this certaine Witnesse within them yet the Flesh sometime getting the head and mastry ouer the Spirit in them will not suffer it to speake so plainely as it would And they also being thereupon troubled with this frailty which they finde in themselues do often fall into many wauering and doubting thoughts while they do not listen attentiuely vnto this witnesse of the Spirit that now seemeth to speake more coldly and with a lower and lesse audible voice vnto their soules then heretofore For certaine it is that though the Spirit doth alwaies witnesse and giueth also a most certaine and constant Witnesse for it is the Spirit of Truth yet it is not alwaies in the like measure to the discerning of our soules but sometime more euidently and sometime lesse yea and that sometime also so obscurely as that the children of God whiles they are too much busied otherwaies in hearkening vnto the suggestions of Satan the World and the Flesh they doe seeme as though they heard it not at all Wherefore if thou hast once felt and found this testimony of the Spirit in thee let it suffice thee and be therewith content his testimony once giuen is of great force for that as I haue said hee cannot lye Therefore I say if at any time it hath witnessed the same vnto thee seale it vp for a most certaine truth For the Spirit of God which leadeth vs to all truth speaketh nothing but Truth hath spoken it And although now it seeme to waxe so cold in giuing euidence yet if it doe but whisper nay if it doe as you would say but breathe within thee that is giue neuer so secret and small a Testimony yet doe not thou misdoubt it for euen this is as sure as a thousand other clamorous and lowd witnesses to confirme the truth of thine Election And bee further assured of this that thou canst not in any wise reiect this testimonie though it seeme in thine eyes but simple and slender without exceeding iniury offered vnto the Spirit of Truth Fourthly in the manner also of the effecting this certaine Witnesse and Testimonie thou maist discerne it to bee the testimonie of this Spirit of Regeneration and Adoption for it is wholly and fully in the Death and Passion of Christ euen by by assuring thy soule and conscience that Christ with all his benefits is thine and that in and through him and him alone thou art become the adopted Childe of God and heire of euerlasting glorie Now whereas by thy question moued thou seemest to doubt of the truth of this testimony whether it bee of the Holy Ghost or not I answer further Is it any thing likely that Satan would euer perswade any man of this assurance of such incomparable benefits as Christ by his Death hath purchased for his Elect Would he euer perswade men that in Christ we are made the adopted Children of God No I assure you that is farre from Satans purpose he knoweth that this kinde of doctrine serueth not to aduance but vtterly to ouerthrow his kingdome and therefore laboureth what he may to suppresse the publike preaching of the Gospell that this kind of doctrine should bee hid from the knowledge of men so farre is he off from furthering of the inward application of the same vnto the comfort of our soules wherein the vertue of Christ his death consisteth Therefore if at any time the hypocrites do flatter and perswade themselues in their election it is not wholly alone and principally in Christ from his death Passion that this perswasion ariseth but vpon some other good liking cockering affection that they haue vnto their fayned and hypocriticall deuotion while they take such slight and slender tryall and examination of themselues Finally this Witnesse may bee knowne by two notable and excellent effects attendant and waiting vpon the same First that the Spirit doth hereby shead abroad in our hearts Rom. 5.5 the loue of God towards vs in Christ Iesus for it maketh vs to haue a certaine sense and feeling of the loue and fauour of God towards vs. Secondly vpon this followeth another effect and that is that vpon this sense of loue and sheading of his tender mercy in our hearts to the taste and feeling of our soules it causeth vs withall to cry and call vpon him by the name of Father for now when wee thus feele his loue and mercy whether wee cast our eyes downeward vpon our selues or vpward vpon the face of God in Christ wee see and behold him still as a gracious louing mercifull and compassionate Father reconciled to vs by and through Christ and our selues to bee his adopted sons and children whom hee in his eternall purpose in grace and mercy hath selected and ordained vnto life and that by and through the same our Sauiour Iesus Christ his deare Sonne Hitherto of the witnesse of the Spirit Let vs now come to the outward fruits of our Regeneration CHAP. XXXV Of the outward fruits of Regeneration HYpocrites aswell as the Regenerate haue in outward shew many good deeds wherby they gaine to themselues no small praise and commendation of deuotion and
sinne so there is a help and remedy to be found in the Gospell whereby hee may be perfectly cured and restored if he were able to attaine vnto it 2. When he perceiueth this remedy reuealed by the Gospel to be in it selfe so full and all-sufficient A godly sorrow and considereth well thereof both in the originall that is the mercy and loue of God and also in the manner of it which was the death and bloud-shed of the best-beloued and onely Sonne of God then he beginneth againe through this glasse to behold sinne in the vgly visage therof and therby is constrained to mourne and sigh afresh for committing of that which could not by any meanes bee purified and clensed but by the precious bloud of that immaculate Lambe of God 2. Cor. 7.9 Christ Iesus And this mourning the Apostle iustly calleth a godly sorrow Which though indeed it be a part of true repentance in the truth and nature of it and therefore an effect of it yet because Faith is as yet but yong and weake and cannot be so easily discerned in the fulnesse of her motion it hath so many sparkes of doubting and distrust in the grieuous appearance of sinne that the broken-hearted Christian being thus pricked and perplexed hath nothing more common and vsuall in his mouth then condemnation Yea withall sometimes hee groweth so extreme and outragious in these distrustfull passions that no reason can satisfie and perswade him for a time but that hee wanteth Faith though indeed hee haue the truth of faith shewing it selfe in the fruits thereof within him Thirdly Faith now as I haue said hauing brought forth this godly sorrow to this end A hatred lothing of sinne that so wee might be truely humbled though for her weaknes being but lately sprung it is not able to keepe it vnder measure yet by little and little it groweth to some ripenes And therefore next vpon or rather iointly with this mourning it breedeth a hatred and lothing of sinne A desire and longing after the righteousnes of Christ Iesus that is so filthy and odious in the sight of God and so pernicious and dangerous vnto man and planteth a desire and longing after the righteousnesse of Christ Iesus And therefore is greatly encouraged to approch and draw neere vnto the Throne of Grace and to call and cry vnto God for mercy And all these are the notable and vndoubted fruits of Faith and most certaine arguments and euident tokens that true faith although not in her full perfection is surely seated in the heart of him that hath them A taste comfortable feeling of the grace of God Fourthly after all these they grow by little and little to haue some taste and comfortable feeling of the grace of God imparted to them by the inward working of Gods Spirit Insomuch that euery day more and more they grow to conquer subdue the despairing thoughts of the flesh and the motions thereof And the comfortable influence of the Spirit seemeth euery day more then other to haue a larger and freer passage in the chamber of their hearts in testifying vnto them the grace of God in the free remission of sinne and the performance of the worke of their Adoption Fiftly after all these ensueth that full assurance and most notable effect of Faith Peace of conscience euen the very peace of conscience For that now they are assuredly and fully resolued Weake Christians doubt they haue faith because they finde it not to be so strōg in themselues as they perceiue it to bee in others that all their sinnes are washed away in the bloud of Christ that by his death the wrath of God is appeased their ransome paid the righteousnes of Christ by imputation made theirs the feare of death and hell abolished and life eternall purchased After this doctrine in the course and manner of mans conuersion thus deliuered let vs now returne againe vnto the broken and afflicted soule which doubteth of the want of faith And withall let vs see and sift the reason why hee thus despayreth of his faith and thinketh and perswadeth himselfe that he hath no faith at all His reason is this Because hee doth not finde within himselfe as yet that certaintie and full assurance of saluation which he seeth and perceiueth to be in others This reason although it seeme to him very strong yet in it selfe it is but weake and beeing throughly examined cannot hold nor stand for good For this full assurance whereupon he groundeth his reason is not Faith as some haue defined faith saying Faith is a full assurance but rather one notable and vndoubted effect of faith And yet not alwayes so atttending vpon faith as though it should continually bee there euidently seene where faith is seated For a man may haue true faith and yet not feele this full assurance And my reason is because this assurance is not the first effect that faith euer bringeth forth in the heart of man when it is begun to be ingrafted in him But it hath many other excellent effects precedent and going before it As the true and hearty mourning for sinne that earnest lothing and hatred of sinne and a thirsting and longing after righteousnes c. which are often found in the Elect of God before such time as they receiue this caline and peace of conscience and ioy in the Holy Ghost by the full assurance of their saluation Now to proue these to be the fruits and attendants of true faith the rather to qualifie and allay the sharpe and bitter combate of the troubled soule let vs diligently consider First the principall efficient cause and worker of this sorrow and mourning which I spake of is the Spirit of Regeneration and Adoption For this cause the Apostle calleth it a sorrow that is of God 2. Cor. 7.9 10. Rom. 8.26 2. Cor. 7. And the Spirit is said Romans 8. to pray in vs with sighs that cannot be expressed This Spirit is onely had and retained of vs by the meanes of Faith Gal. 3.2 For it is receiued and dwelleth in cur hearts by faith Gal. 3.2 Wherupon it also followeth that of necessitie it can none otherwise be but where this earnest sorrow and earnest lothing and detestation of sinne is found there also faith should be ingraffed Because otherwise this Spirit of Adoption which effecteth these in vs could not be entertained in our hearts Secondly this sorrow Psal 51. which otherwise in regard of the subiect is called a contrite and broken heart is said to be a sacrifice of God and such an one as hee will not despise And how could this be that it should bee a thing so acceptable in the sight of God and so well accepted of him if it did not proceed and come of Faith seeing that as the Apostle restifieth without Faith it is impossible to please God Heb. 11.6 Rom. 14.23 And Whatsoeuer is not of Faith is sinne
to sinne against him but will haue him exercised sometimes in greater troubles sometimes in lesse sometime touching and vexing him with sicknesse of body sometime with death of friends sometime with losse of goods and cattell sometime after one sort and sometimes after another but all to this end that so hee might make him more mindefull of him and more carefull to shew forth his louing obedience towards him This also by a Similitude may very well bee confirmed vnto vs. Shall the Physician bee said to hate his patient when as hee giueth and ministreth vnto him a strong and sharpe Purgation to recouer him Or shall the father be said to hate his sonne when hee doth chastise and correct him with the rod that hee may reforme him So neither can God iustly bee said to hate vs but rather to loue vs when in this manner hee launceth our sores that hee may heale vs and thus father-like correcteth and chasteneth vs with his Fatherly hand that hee may amend vs. And smally for the better confirmation of this doctrine by the testimonie of the Spirit of God in plain texts of Scripture Ioh. 16.13 to that which hath beene said let vs adioyne the plaine euidence of the Spirit of God which is the Spirit of Truth and leadeth vs into all Truth and witnesseth as much as I haue said namely that All those things proceed and come not of hatred but of loue Reu. 3.19 As many as I loue saith Christ vnto the Church of Laodicea I rebuke and chasten Vnto which agreeeth also the saying of Salomen Pro. 3.11 The Lord correcteth him whom he loueth euen as the father doth the childe in whom hee delighteth Whereunto consenteth also the testimony of the Spirit Heb. 12. saying Heb. 12.5 c. Haue ree forgotten the consolation that speaketh vnto you as vnto children My son despise not the chastening of the Lord neither faint when thou art rebuked of him for whom the Lord loueth hee chasteneth and hee scourgeth euery sonne that hee receiueth Hereupon now I conclude that if the former reasons had not beene at all yet this three-sold euidence of the Spirit of God whose Office is as I haue said to leade vs into all truth Joh. 16.13 may serue sufficiently to the quieting of any Christian conscience if it be throughly weighed and considered And therefore whereas Satan to the derogation of this healthfull doctrine and the increase of thy sorrow and discomfort doth forge this subtill reason Satans reason Those whom God doth thus afflict hee doth not loue but hate But thou art afflicted so and so by God Ergo thou art not beloued but hated of him This reason I say is easily ouerthrowne for that it is forged By whom by Satan which hath beene a lyer and a murtherer from the beginning and therefore his argument is not to bee receiued But wee are rather to hearken vnto the doctrine of the Holy Ghost which telleth vs a contrary tale that it is not hatred at all but loue not anger alone but the Fatherly care and tender affection of God towards his children that maketh keth him thus to correct and chastise them And this not that they should perish as Satan would inferre but that they should bee preserued and not perish with the world So that if wee endure this his chastisement hee is so farre from casting vs off that as hee hath witnessed hee offereth himselfe vnto vs as vnto sonnes But if wee bee without it wee are so farre from loue that wee are not sonnes Heb. 12.7.3 but Bastards And now see how thou maist very effectually turne this Argument of Satans back againe vpon himselfe to his confusion but to thy exceeding comfort God hath afflicted thee with many crosses and miseries art thou therefore cast out of the loue and fauour of God Nay rather thou art hereby assured that thou art no Bastard but in the number of those that in deed truth are become the Sonnes and Children of God CHAP. XVII Satans Obiection against the former doctrine answered BEfore that I enter into the Answer to Satans vsuall Obiection made against the former doctrine I am to counsell thee to take heed vnto thy selfe and to beware of his policie betimes For if thou wilt be ready to accept at his hands whatsoeuer hee will aduenture to profer vnto thee hee will soone bring thee to take at his hands Copper nay drosse for Gold deadly poyson for a soueraigne Potion and that to thy confusion Try therefore and examine his obiections thorowly marke from whom they come and to what euill end and purpose they are made so shalt thou the more easily withstand him in his temptations and with more speed preuaile against him Although this doctrine concerning my first position bee as I hope so plaine that euen the simplest may vnderstand it and with such reasons confirmed as it hath pleased the Holy Ghost to minister vnto mee in that respect yet is the enemy of God and all godly men bold to take exceptions against the same and in this manner frameth his Obiection Obiect It is recorded in the Scriptures that these which you so often call afflictions are indeed iudgements and Gods vengeance denounced and executed on Gods enemies and those against whom his wrath and anger is incensed And for confirmation hereof wee may produce many examples euen out of the Scriptures but in a matter so apparant I thinke it needlesse By this Obiection thus framed and vttered it euidently appeareth that the Forger thereof Satan by name will be a Serpent still of great subtilty still inuenting and forging new deuices to effect his deuilish purposes And therefore it is not to be maruelled at if he thus beginne to make assault vpon thee in this manner by force of this Obiection to raze out of thy minde the truth and certainety of all that before hath beene by so many Arguments confirmed which his malicious craft that it may the rather appeare Ict vs examine and try his Obiection thorowly and discouer the falshood and insufficiency thereof so farre forth as by the holy Spirit of God wee shall bee thereunto inabled The Proposition is this Obiect That afflictions are effects of Gods anger that such like afflictions as thou endurest are threatned in Scriptures as iudgements and effects of Gods haired wrath and anger vpon the wicked A subtili temptation whereby this enemy deceiueth very many But let vs a little dwell and stay thereupon syft and examine it thorowly and so the fraud thereof shall more easily appeare Whereas it is said in the Obiection that God doth threaten such like things as iudgements and vengeance for sinne to be executed on the wicked It cannot bee denyed the Scripture to this end is indeed plentifull But what of this Not any thing in truth can hereout bee gathered for Satans purpose But herein his craft doth the more appeare in that vpon so good a ground hee
to bee noted and obserued which the Apostle to the Romanes hath not pretermitted which is the meanes whereby this peace worketh in vs and that is by Christ Iesus For in him in his death and Passion it placeth the fruit and fruition of this our remission and reconcilement at the hands of God So that this doth in a sort intimate a marke of difference and distinction whereby a man may know whether this peace be true or not For if it be not in Christ Iesus that is If in his death and Passion in his merits sacrifice and satisfaction thou hast not this affurance of remission of thy sinnes and reconcilement vnto God but seekest it in some other thing whether it be in any Ceremonies and Superstitions thine owne workes and merits or the workes and merits of any other except Christ onely and his death and Passion thy peace is not true but a counterfet peace and such as will deceiue thee The second fruit of Faith 2. Fruit of true faith is that which issueth proceedeth from this inward peace and that is a confidence and boldnes to come and approch before the Throne of the grace of God and to lay fast hold vpon the merits of Christ and the mercies of God in him Of this confidence wee read Ephes 2. Ephes 2.18 By him we haue an entrāce vnto the father by one Spirit And Heb. 4.16 Let vs therefore goe boldly to the Throne of Grace that we may receiue mercy and finde grace to helpe in time of neede And in the tenth to the Hebrewes verse 22. Heb. 10.22 it is called a drawing neere with a true heart in assurance of faith So that vpon the former perswasion and assurance working peace in their conscience and in this sight and feeling of Gods gracious and louing countenance towards them in their hearts and soules they are the more incouraged to come and approch vnto the presence of God and to craue pardon and remission of their sinnes at his hands This the Apostle elsewhere calleth a boldnes and entrance with confidence by Faith in him that is in Christ For without him no man can come or haue accesse vnto the Father And therefore they that presume to come in their owne name and worthines with confidence in their owne workes and merits or in the workes and merits of any other either Saint or Angell they cannot be iustly and truely said to haue accesse and approch vnto grace but rather to depart and to flee the further from it 1. Tim. 2.5 For as there is but one God So also there is but one Mediatour betwixt God and man and this is Christ alone And as there is but one Throne of Grace whereunto we are to come and where we are to sue for remission So is there but one way appointed for vs to vvalke vnto the same and that is the same our Sauiour Iesus Christ Iohn 14.6 who is the Way the Truth and the Life The third effect and fruit of this true Faith 3. Effect or fruit of true Faith is that standing and continuing in this grace of Christ whereupon followeth a certaine ioy and reioycing in hope and expectation of the glory of God euen that glory whereof all the Saints of God shall bee made partakers in the life to come So that this Christian ioy is nothing else but an inward motion of the Spirit whereby the heart is exhilarate and made glad partly in regard of the presence and fruition of Christ and of his grace in our hearts by faith and partly in expectation vnder hope of that glory whereof all the sonnes of God as I haue said shall hereafter bee partakers For this cause the Kingdome of God is called peace and ioy in the Holy Ghost Rom. 14.17 And of this ioy speaks the Prophet Esay saying They reioyced before thee Esay 9.3 according to the ioy in haruest as men reioyce when they diuide a spoile And yet doth not this fully expresse this ioy for it is not a bare ioy but such an one as is accompanied with a triumphant boasting and reioycing for so the word in the originall Text doth signifie And there fore Peter the Apostle doth call it a reioycing 1. Pet. 1.8 with ioy vnspeakable and glorious Example hereof we haue in Dauid to whom the promises of grace and mercy seemed so pleasant and delight some that he did solace and recreate himselfe therin as things replenished with exceeding pleasure and delight saying that they were more precious vnto him then gold yea then much fine gold sweeter also then honey and the hony combe And in the fourth Psalme hee is bold to alledge in aduancement hereof Psal 4.6 7. Many say Who will shew vs any good But lift thou vp the light of thy countenance vpon vs. Thou hast giuen me more ioy of heart then they haue had when their Wheat and Wine did abound In this sort therfore the faithfull seruants of God doe solace themselues in the sweet and comfortable promises of grace and mercy when as hauing the same to be opened and laid out before them their hearts doe leape for ioy and gladnes in regard of that exceeding sweetnes that they finde therein Insomuch that they can finde nothing in all the world so excellent precious and pleasurefull wherein they can bee moued so much to triumph and boast themselues as in this grace mercy in Christ Iesus For they doe account all other things Phil. 3.8 but meere vanities or dung for Iesus sake and in respect of those benefits which by his precious death and Passion he hath purchased for them and is alwayes ready and willing to impart the same vnto them These are the sweet and pleasant dainties whereon their soules take so great pleasure to feed according to that in the Canticles Vnder his shadow had I delight Cant. 2 3 4 5. and sate downe and his fruit was sweet vnto my mouth Hee brought me vnto the Wine-Cellar and loue was his banner ouer mee Stay mee with Flagons and comfort mee with Apples for I am sick with loue And this they doe so much the more for that therewithall they conceiue a hope of future happinesse and participation of ensuing glory that shall bee giuen vnto the sonnes of God For this ioy though it bee often great euen vnspeakable and glorious as was said before yet it is not complete and perfect in this life but shall haue fulnesse and consummation in the life to come when as our hope shall cease to be a hope and we shall be set in full possession of that euerlasting ioy and happinesse in that glorious inheritance prepared for the Elect of God The fourth effect 4. Effect of Faith whereby true faith is knowne is a second ioy which proceedeth and ariseth out of this that went before And this is seene in tribulations and afflictions for Christ his sake and the Gospell Of this speaketh
all other ends wherevnto God appointeth them in his wisedome that is that by them we might be humbled also taught to distrust our owne power abilitie and driuen from al trust and confidence in our selues and in our merits and to force vs wholly and altogether to rely and rest our selues vpon the grace and mercy of God promised in Christ Iesus So that whensoeuer Satan goeth about by reason of them to perswade vs vnto despaire wee see how hee striueth to subuert and ouerturne all and teacheth vs to abuse these things to a contrary purpose and to gather despaire of that which God vseth in some sort to teach vs faith viz. that failing in our selues wee might haue faith in Christ And finding our selues so vnable to performe the Law and purchase life wee might the more earnestly haue recourse vnto that sure Anchor of our hope which is Christ Iesus 1. Cor. 1.30 whom the Father hath made to be vnto vs wisdome and righteousnesse and sanctification and redemption Eighthly vnto all these adde and annex as a daily and continuall companion He must pray continually against these tentations feruent and earnest prayer against these tentations of Satan the World and the Flesh that it would please the Lord in his good pleasure to rebate the measure of these so dangerous tentations make thee strong to withstand them and to restore thee againe vnto that inward comfort and comfortable feeling of his Spirit working in thee And finally with this prayer haue patience also He must wait the Lords leisure to expect his leisure and stay the time till he shall thinke it most conuenient to grant and performe thy suits assuring thy selfe that as I haue sayd before whatsoeuer shall bee most behoouefull for his glory first and then for the help and case of thy necessity in due time shall be accomplished and fulfilled CHAP. XV. Against afflictions and outward euents AS the outward things which happen vnto vs both in our bodies name and goods and other externall accidents in this present life are infinite if we should grow into particulars so the comforts also prouided against the same in Scriptures are exceeding great and many Insomuch that it is an hard matter to know where to begin to recount the same and yet casier by much to beginne then to make an end But in those things whereof wee are to intreat that they may be fit and appliable for our present purpose and cause we haue in hand it is very necessary to consider how the broken and afflicted conscience vseth these afflictions as a matter of great discomfort and vpon what ground especially his despairing conclusions do take their force And that I finde to bee in these two things The first is from the originall of these afflictions which this person afflicted falsly thinketh and indgeth to bee the anger and wrath of God conceiued against him vpon this false ground inferring and that very peremptorily that hee is without the loue and fauour of God and therefore none of his elected children The second is brought from the misconsiruction of the nature and properties of these afflictions thinking them to bee iudgements and punishments onely incident and befalling to the wicked wheras they are very commonly found to bee rather corrections and chastizements inflicted and laid oftentimes euen vpon Gods best and dearest children and that not for their euill in any respect but onely for their good Now to help them forward in these two points through Satans subtilty there do concur also the continuance exceeding measure of the afflictions which hee vseth as a violent streame to driue him forward in the former misconceits The reason is because as hee supposeth or as hee can see there is none of Gods children that doe equall and match him in the extremities of these his miseries Or else because hee iudgeth and taketh this which indeed is not to bee a difference betwixt the troubles of the Righteous and iudgements of the Reprobate I meane the greatnesse and the long continuance of the afftictions For the better satisfying of such persons and for the reformation of this their corrupted opinions and iudgements I purpose to obserue and keepe this course and order First to shew and prooue that the originall of the afflictions layd vpon Gods children is not hatred in God but his loue towards those that are afflicted Secondly that the same afflictions are such as both doe and of necessity must befall the children of God Thirdly that there are no afflictions wherein we haue not some of Gods children in former times that haue tasted as deepo thereof as we doe now Fourthly that the greatnesse and continuance of miseries is not a difference betwixt the iudgements of Reprobates in this life and the corrections of God inflicted on his Chosen And lastly I purpose to adde certaine seuerall comforts out of the booke of God against this so dangerous a temptation CHAP. XVI Of the first position and the obiections a-against the same COncerning the first I affirme 1. God afflicteth not his children in hatred but in loue as appeareth 1. By his moderating the same that if the witnes of the word of truth were vtterly wanting in this respect yet the very considerations of afflictions if they be duly made would inferre no lesse then I haue already set downe viz. that it is not of hatred but loue that moueth God especially thus and in this sort to deale with his dcarest children For first see and consider I pray you is there stay in wrath and hatred especially where lustice may take place and beare it out Would God thus moderate afflictions as hee doth and in such gentle measure on vs as he doth if he did hate vs Would he be thus chary and carefull as he is not to quench the small beginnings and spring of our faith and confidence and of our hope in him Or if it were in hatred and not in loue and fauour towards vs might hee or would hee not rather cut and breake asunder the very cable of our trust and affiance that so wee might vtterly perish and be consumed with Cain Iedas Inlian and such others How soeuer you doe iudge yet surely I suppose and thinke that if Hatred were Moder atrix in afflictions which God layeth vpon his seruants that this would then bee the fruit that should follow thereon euen vtter desolation and destruction and that of Gods children which to thinke of God God grant to bee farre from vs. Secondly if Gods corrections were as you would haue them such an argument and a token of hatred to bee in him By his afflicting them on his deareft seruants shall we thinke that he would euer haue inflicted the same vpon his deare and faithfull seruants whom hee so entirely loued as is in the Scriptures sufficiently recorded I beleeue surely that he would not For doubtlesse whom God hath once loued hee can neuer be sayd to hate
in what manner soeuer in this earthly mansion he doth deale with them His loue being once begunne which is euen from all eternity neuer altereth or changeth it is an euerlasting loue which neuer shall haue end Now then answer mee I pray thee thou that in this sinister manner doest iudge hatred to be in God towards his children and art greatly troubled and disquieted in minde with this euill and wicked cogitation Was not Dauid a man after Gods owne heart afflicted Was not lob a man blessed of the Lord greatly afflicted Were not Daniel and all the Propbets of the Lord afflicted Were not the Apostles yea and all the fauhfull Martyrs and Witnesses of the Lord afflicted Nay did not our Sauiour Iesus Christ himselfe taste deepely of this cup in his owne person And did he not in many places and many times foreshew vnto his Disciples that this must be the state of his seruants in this world to beare the Crosse and to suffer afflictions Surely this is so plaine that it cannot bee denied The Scriptures are in this cose very plentifull and apparant And were not I pray you all these the beloued of God This also is so manifest that none can doubt thereof which is led by Gods Spirit And canst thou then say that the afflictions wherof these holy men yea and the Sonne of God himselfe also were partakers came of hatred which God had conceiued against them It is possible that the Deusll may put into the heart of some so to think but it is impossible that euer this should bee found in God who is loue 1. Iob. 4 8. and whose loue towards his seruants is euerlasting Thirdly the very considerations of all ages By compating his dealing with his faithfull seruants and those that were his enemies in all ages from the first Abel euen vnto this time wherein we now liue will approue no lesse but that the miseries and afflictions of this life inferre no hatred or want of loue in God vnto his children For if it were so that they did make such inference then see and consider well what monstrous and deuilish consequents would follow vpon the same Hath not alwaies the Church of God beene throwne vnto the walles Hath it not beene from age to age and from time to time cruelly persecuted And is not that certaine which the Prophet Dauid affirmeth Psal 73.4,5 that the wicked haue no bands in their death but are lusty and strong they are not in trouble as others neither are they plagued as other men Iud. 5.7 8 c. Dost thou not consider that the Israelites were in bondage and slauery when the Egyptians enjoyed liberty The people of God afflicted when the Moabites Iud. 3.6 13. Midinnites Philistims and other their enemies were in prosperity Was not Dauid persecuted when Saul was honoured as a King Luk. 16.19 20 c. Ioh. 18.40 Lazarus hunger-starued when the rich Glutton was choicely Tabled Christ arraigned when Pilate was Iudge and murthering Barrabas was acquitted and deliuered The Christiant most cruelly massacred when the Heathenish and Idolatrous people liued in peace and quietnesse To the which effect might be brought infinite examples more besides the testimony of the Scriptures Where now wilt-thou say was the hatred of God In Israel his chosen people In Dauid In Lazarus In Iesus and in his faithfull Martyrs which suffered these things at the hands of the wicked And where I pray you was loue in the Egyptians the Moabites Midianites Philistims Saul the rich Glutton Pillate and Barrabas which liued in prosperity and at liberty I hope thou wilt not so affirme Such a conclusion inferring such horrible absurdities thou seest to bee both loose and dangerous Fourthly the fruite and end of these afflictions By considering the end c. which is for correction to stir vp the graces of God in him Psal 119. is likewise to be considered The end hereof is the correction and amendment of his seruants and the increase and stirring vp of his graces and gifts in them which otherwise would bee decayed and smothered It is good saith Dauid that I haue been afflicted that I may learne thy Statutes Now then what is a greater argument vnto vs of Gods loue then to see him vse those meanes and waies vpon vs though sharpe and sowre vnto our nature for vnto our flesh no affliction seemeth ioyous but grieuous whereby his graces may be furthered increased and multiplyed in vs to his glory and our endlesse comfort good and benefit Fiftly the danger which vsually ensueth vpon the absence of these things Men are then most apt to fall into great sinnes when they are most free from trouble doth proue sufficiently also that Gods loue especially shineth forth most cleerely in the presence of them and that his hatred most appeareth when they are furthest remoued from vs for euen then especially aboue all other times haue the seruants of God fallen into the committing of the greatest sinnes and mischieses when they haue had no afflictions no troubles to occupie and exercise themselues withall Noah Noah so long as hee had the scorning world to molest him continued to walke vprightly with God but when they by the Floud were taken away and there were none to trouble him and that hee liued in peace in his priuate family hee was ouer-taken with drunkennesse and was in his drunkennesse vncouered in his Tent. Lot Lot so long as hee had the Sodomites to vexe his righteous soule liued well and carefully but when by fire and brimstone from heauen they were destroyed and hee at rest with his two-daughters without any disquiet or molestation hee was likewise ouertaken with drunkennesse and committed incest with his two daughters Whiles Dauid continued vnder the dread of Saul Dauid and was cumbred with enemies hee liued vprightly and gaue himselfe wholy to serue the Lord but being freed from these dangers hauing gotten peace and quietnesse hee became secure gaue himselfe to the contrary his eyes and heart fell on lusting and neuer ceased vntill hee had committed both Adultery and Murther Many examples to the like effect might be brought but these I trust may suffice in this so plaine and euident a matter And this the rather for that euery one of vs if we will iudge vprightly doth finde in himselfe that hee neuer seeketh lesse after God or lesse hath him in his minde then in the time of prosperity and contrariwise neuer prayeth and sueth vnto him more earnestly then when hee is pressed with aduersity Shall any man now thinke that God bateth him and hath cleane cast him off because hee hath laid this crosse vpon him to be borne Nay rather let him herein boldly acknowledge the great loue and fauour of God towards him in that her laboureth in this so fauourâ—ble and Fatherly a manner to call him home and will not suffer him by any meanes to grow into security and so