That God by his word and Spirit first inlighteneth the vnderstanding truely to conceiue the doctrine of mans miserie and of his full recouerie by Christ 2. Secondly by the same meanes he worketh in his heart both such sound sorrow for his miserie and feruent desire after Christ the remedie that hee can neuer bee at quiet till hee inioy Christ 3. Thirdly God so manifesteth his loue in freelie offering Christ with all his benefites to him a poore sinner that thereby he drawes him so to giue credit to God therein that hee gladly accepts Christ offred vnto him These three workes of God whosoeuer findeth to haue beene wrought in himselfe hee may thereby know certainely hee hath faith But without these what change of life soeuer may be conceiued there can bee no certaintie of faith and therefore I againe aduise that this bee first and especially looked vnto for our comfort wherein that none be deceiued with shewes of these in stead of substance I take these to bee true notes of soundnesse For the first of inlightening there can be no doubt For the second of sorrow seeing the causes still remaine Triall of sorrow nametie corruption and affliction therefore this sorrow must continue to our liues end though in a different manner now mingled with comfort whereas the former before faith could haue none Whereas on the other side the sorrow that quite drieth vp was neuer sound as it is to bee seene in many who being once deepely afflicted and in great heauinesse for their miserable estate afterward comming to some comfort are growen so secure and senselesse that hauing no true griefe or remorse for their daily corruptions content themselues that they were once cast downe Whose liues as they bee â—â—ule and full of blottes so their ends be oft fearefull either senselesse or vncomfortable so dangerous it is to quench the spirit in any part Againe Triall of our desire for the triall of our desires after Christ to proue that they be not sudden flashes this is a certaine marke of soundnesse that the more wee taste of Christ the more we couet him As the Apostle Peter exhorteth all that be new borne â— Pet. 2. 1 2 If so bee they haue tasted how sweete the Lord is Mat. 5 6. this is that holy hunger after righteousnesse to which our Lord Iesus promiseth blessednes which many mistake for such a desire as going before all faith hath no promise of blessednesse And great reason there is hereof why all true beleeuers should more and more thus hunger after Christ for that whiles wee liue here we receiue but the first fruits onely and we haue but an earnest pennie of that fulnesse we shall haue and therefore wee cannot be fully satisfied with that we haue receiued but still desire more Lastly for the triall of the third worke of God Triall of faith whereby he worketh Faith that any may know God hath wrought this in him in deed and in truth and not in conceit and opinion wherein many be deceiued I take this to be most infallible in the weakest of those who may know they beleeue that though in temptations they be driuen from their hold yet afterward they returne vnto their rest and finde Gods holy Spirit drawing them yet to beleeue in God because of his word which though it be weake yet it is true faith and not that wauering which hath no faith in it As may bee laid open by a plaine comparison for the weaker sort In a paire of gold weights when they bee emptie either ballance will hang wauering and not rest on either side but if a graine bee put into one aboue the other it will weigh it downe yet so as the winde or a little iogge may lift it vp but if it bee let alone the graine will weigh it downe and so hold it so is it betweene weake faith and wauering When there is any credit giuen and so any resting on Gods word after temptation there is true faith but where there is nothing but a hanging in suspence and vncertaintie that is wauering Iames 1. 7. which cannot looke to obtaine any thing as the Apostle Iames speaketh Thus by the causes is euery one to trie himselfe whether true faith haue bin wrought in him which indeed are the more certaine proofes though not so easilie seene Now followe the proofes taken from the effects and fruits of faith Proofes from effect which be more manifest but not so certaine vnlesse it bee also as manifest that they come from faith To make this plaine to those for whose sakes I write these that is weake beleeuers The principall effects of Faith be Ioy and Loue Ioy in the benefit and loue to god the author of it These bee such as a man may easily see whether he hath them in him or no. But if any man can say hee hath ioy of his saluation and loues God for it to say nothing yet of the truth of these vnles he can proue that these grow out of the tree of Faith they can no more proue that hee hath faith then fruit growing on one tree can proue another tree to bee good For we shall see that both these and many other supposed fruits of Faith are nothing lesse but are bastard fruits and meere naturall affections I meane such as may bee in a naturall man not regenerated but onlie inlightened and wrought by such a working of the Spirit as may be in a reprobate and therefore neither these nor any other change of life can bee proofes of faith further then it is manifest they come from faith The ignorance of this deceiueth many who build their faith on these whereas true fruites grow from Faith But to come to the triall of our faith by the effects thereof Triall by the Spirit which though they be many yet may be all contained vnder this one of receiuing the Spirit not as a stranger to doe some worke and so to depart 1 Cor. 6. 19. but as an Inhabitant to dwell with vs for euer 1 Ioh. 2. 27 And therefore this is set downe as the vnseparable marke of true receiuing Christ which is onlie by Faith This is manifest in the Epistle of Iohn 1 Ioâ— 4. 1. Hereby we know that wee dwell in him and he in vs because he hath giuen vs of his Spirit and to like effect in the Galathians And because yee are sonnes Gal. 4. 6. God hath sent forth the Spirit of his Sonne into your hearts Gal. 3. 2. crying Abba Father Againe in Galathians 3. 2. which is as manifest by all experience when God vouchsafed effectually to call any to imbrace Christ hee sent immediatly vpon them his holy Spirit which at first was in extraordinarie manner as in the Acts Acts 10. 44 but afterwards in ordinary manner Eph. 1. 13. as in the Ephesians where it is said That they after they beleeued were sâ—aled with that
in all his promises yet nothing is more common then in time of tryall to distrust and feare God will not be as good as his word at least whatsoeuer is said wee feare wee shall perish We need not seeke for proofe hereof which is so recorded in the liues of the most worthy seruants of God who are otherwise highly commended for their faith hee that hath any insight into himselfe may see too much of this in himselfe how ready wee are to call into question Gods truth when God deferreth the helpe we looked for To passe by all others and to see this in the matter we haue in hand from whence is it that so few of those that bee truly humbled in the sight of their miserie who know and desire Christ yea more who haue heard and in generall beleeued the Gospell that it is the glad tydings of saluation that Christ bids al that be heauie laden to come vnto him and hee will ease them what is the cause I say that so few of these doe so laie hold on Gods word as to beleeue and to rest assured of their saluation by Christ I know no better answer then this that when it comes to our selues wee cannot beleeue God will performe his word to vs some thing or other will bee obiected by our vnbeleeuing hearts why we may not beleeue Against all which we haue no other buckler to hold out but Gods truth Psal 31. 5. as Psal 91. 4. His truth shall be thy shield and buckler which is such that hee cannot lie nor deceiue To this end it is that God is called the God of truth Reu. 3. 14. Christ the faithfull and true witnesse Ioh. 14. 17. the holy Ghost the Spirit of truth Ephe. 1. 13. the Gospell the word of truth that when our faithlesse hearts shall stagger and doubt whether that shall bee which God hath spoken we may stay our selues vpon this immoueable rocke God is faithfull 1 Cor. 19. As often it is repeated to strengthen our weake faith This then remaineth for the setling of the heart of the weake in faith That so oft as doubts arise concerning his saluation by Christ whether God so loue him that he hath giuen him his only begotten Sonne that he beleeuing might not perish but haue euerlasting life hee hath no other thing in the world to perswade him but this that God who cannot lie hath said it and therefore he may and ought to beleeue that Christ and all his benefits are his wherein the more to moue him he is to laie before him both what a great sinne it is not to beleeue no lesse then to make God a lyer 1 Iohn 5. 10. as the Apostle John expresly speaketh Ioh. 3. 18. and also what fearefull punishment it procureth euen a certaine and remedilesse condemnation as our Sauiour himselfe denounceth By these and the like considerations is true faith both first begotten and afterwards increased in all those that shall be saued which I haue more fully laid open not only for that it is the most principall matter to bee regarded concerning true sauing faith namely how he that hath it not may attaine to it But also for that it is if not the least knowne and laboured for Many seeke for markes of faith in vaine yet least attained vnto For I haue obserued many very inquisitiue for some markes of faith who neuer so much as knew any thing which might draw them effectually to beleeue And therefore now to end this point concerning the right and orderly way whereby an vnbeleeuer is brought to true and sauing faith my aduise is to all that finde their faith weake and consequently their liues much out of frame that first they take good heed whereupon they build their faith Build faith onely on Gods truth and that only vpon Gods mercy and truth reuealed in the Gospell which neuer changing are a sure foundation and not vpon their owne change which oft is deceitfull and at best variable and indeed is onely an effect and fruit of Faith accordingly shewing the strength and weakenesse of our faith and can by no meanes be made any cause thereof Thus haue we seene both what this faith is whereby the iust doe liue and by what meanes it is attained Now lest any should gather out of the former that any man may by his owne indeuour vsing these meanes attaine to faith I thinke meet to adde this that although it be Gods will and commandement to all to whom hee sendeth his Gospell Faith is not in mans power but wrought by Gods Spirit that they should beleeue receiue Christ offered vnto them and therefore it is the dutie of euery one so to doe and it is their sinne and shall be their condemnation who doe not thus as hath beene said in all respects yet such is the corruption of all man-kinde by Adams fall that not one soule hath either will or power to receiue this grace in Christ offered vnto him Rom. 11. 32. For God hath shut vp all in vnbeliefe that he might haue mercy vpon al Act. 13. 48. and so many beleeued as were ordained to eternall life Eph. 2. 8. and Faith is the gift of God Ioh. 6. 44. and none can come to Christ except the Father draw him Which is wisely disposed by God that no man might haue cause to glory in himselfe but that the glory of mans saluation may bee giuen to God From whence it commeth that besides this common fauour of saluation in Christ tendred to all in the Gospell yea besides the common gifts of the Spirit which many receiue who neuer receiued Christ by faith As knowledge both of mans misery the remedy thereof sorrow for the one and desire of the other with such others besides these I say God doth giue his holy Spirit to all that shall be saued who doth inwardly draw and incline their hearts to beleeue Gods free and gracious promises and so thankfully to accept Christ offered vnto them whereby indeed they bee truely made partakers of Christ and all his benefites and thereby bee iustified and sanctified and shall be fully and euerlastingly glorified And thus is a poore sinner by Faith made the childe of God and heire of glorie Now before we proceed to our principall intention to shew how this Iustified man may liue by his faith It shall not be lost labour to shew how this may be knowne of any How it is knowne a man hath this faith that he hath this true faith and how euery true beleeuer may be able to proue that hee doth so this certaine and infallible knowledge in any man that hee hath true faith Riseth ioyntly from the causes effects therof not from either apart as shall bee shewed Vnder the causes I comprehend all that worke of God Causes of faith wherby he worketh faith in any which standeth especially in these three things 1.
may haue free accesse into the Kings presence and to whom the King can denie nothing In a word to bee aduanced as Joseph in Pharaoes court or Mordecay in Ahashuerus Court so to bee taken into like fauour with God Yea more of an enemy to be made a sonne and heire yea coheire with Christ this is so high a fauour as more cannot bee conceiued Yet this is that which is here added to the former That we who bee iustified by Faith Rom. 5. 2. by Christ haue accesse through faith vnto this grace wherein wee stand Which I thus vnderstand as I said that wee be not onely fully and freely discharged from all Gods displeasure iustly conceiued for our sinne and so a full peace made betweene God and vs But hereby also wee bee aduanced to that high dignity to be the sonnes of God as it is called Iohn 1. 12. Which is that grace wherein wee now stand Rom 5. 2. By meanes whereof we may boldly crie Abba Father and haue free accesse to come into his presence to aske what wee will with assurance it shall bee done vnto vs as Christ himselfe promiseth Ioh. 16. 23 24. Iohn 15. 7. And from hence doe flowe all other blessings as fruits and effects of this grace and fauour into which we be admitted Among which one principall followes in this Scripture That we reioyce in the hope of the glory of God Rom. 5. 2. That is how contemptible soeuer our state bee in this world which vsually is bad enough yet we haue hope of such a glorious estate to come 3 Ioy of saluation with God in his kingdome as doth make vs not onely inwardly to reioyce but openly to expresse it in word and deed In word when in a heauenly manner wee doe boast as it were of our honours which wee shall haue with God when we shall bee receiued into his kingdome as we reade Paul did oft Rom. 8. 18 38. 2 Tim. 4. 7 8. In deed when we openly shew Phil. 3. 8 9 10. that on the one side wee are content to forgoe these transitorie preferments 2 Cor. 4. 17. which the worldlings so magnifie that they fell heauen for them A worthy patterne whereof was Moses Heb. 11. 24. That hee when hee was come to yeeres 25. refused to be called the sonne of Pharaoes daughter 26. chusing rather to suffer affliction with the people of God then to enioy the pleasure of sinne for a season esteeming the reproach of Christ greater riches then the treasures of Egipt For he had respect to the recompence of reward And on the other side when wee are willing to doe as our Lord and Master Christ did Who for the ioy that was set before him endured the Crosse and despised the shame and is set downe at the right hand of the throne of God Heb. 12. 2. So when wee shall bee willing to suffer with Christ that we may reigne with him and shall count that the sufferings of this present time are not worthy to bee compared with the glory that shall be reuealed Rom. 8. 18 then doe we truely glory in the hope of the glory of God and to say the truth as none can doe these but such as haue hope of this glory so he that hath this hope cannot but count all doung for Christ and to bee glorified with him for howsoeuer it bee most true of this glory that it is such as eye hath not seene eare hath not heard neither can it enter into the heart of man to conceiue of the excellencie of this glorie yet God hath giuen to his beloued such a glimpse of it as Peter Math. 17. 1 James and Iohn had in the mount of Christs glory 2 Pet. 1. 17 That they doe conceiue their vilde bodies shall be changed and made like to the glorious body of Christ Phil. 3. 21. Their soules shall be cleansed from all spottes Eph. 5. 27. and clothed with the perfect righteousnesse of Christ and both in soule and body to be like vnto Christ 1 Ioh. 3. 3. and so glorified with him 2 Thess 1. 10. that he shall bee glorified in them and they with him sit in his throne Reu. 3. 21. yea more and aboue all that can be vttered that they shall haue such vnion with Christ as shall bring them to be one with God the Father Ioh. 17. 21. as Christ and his Father are one Which is that for which our Sauiour himselfe praied vnto his Father All which so farre exceeding the short reach of our weake capacitie wee may see cause sufficient why they who are assured by faith they shall certainely and fully enioy this glory when they lay downe this earthly tabernacle As the Apostle 2 Cor. 5. 1. expresly affirmeth why they I say doe thus reioyce and glory in this glory of God How great a benefite this is though it cannot be valued yet euery one who hath his sences exercised to discerne both good and euill may easily see that it is such and so great as nothing to bee desired may bee compared with it And therefore there is cause enough to drawe all that knowe it to spare no cost or paines for the attayning to it In the next words Rom. 5. 3 the Apostle yet not satisfied in setting out the singular benefites which are enioyed by this life of faith addeth this as a great enlargement of the former That the beleeuer doth not onely so that is in a holy manner Glory in the hope of Gods glory but we glory also in tribulation knowing that tribulation worketh patience v. 4. and patience experience and experience hope v. 5. hope maketh not ashamed because the loue of God is shed abroad in our hearts by the Holy Ghost which is giuen to vs wherein he intendeth that such is the power of faith where it is liuing that it so quieteth and comforteth Gods children in their meanest condition that they not onely reioyce in the hope of that glorie to come which is the best part of their estate but which is much more admirable that they finde matter of outward reioycing in the worst part Reioycing in afflictions that is in tribulations and afflictions of what kinde soeuer which is no more then God requires by his Apostle Iames 1. 2. My brethren count it all ioy when you fall into diuers temtations knowing that the triall of your faith worketh patience c. Whereof we haue the Apostle Paul 2 Cor. 12. 10. a worthie example who saith of himselfe Therfore I take pleasure in infirmities 2 Cor. 12. 10. in reproches in necessities in persecutions in distresses for Christ his sake Which if it shall be well considered how vnwelcome these be to the naturall man and nippe the heart of all his comforts and reioycings it will bee counted a singular benefite in all of these to be more then conquerers as the Apostle saith Rom.
put on the whole armour of God Eph. 6. 11. that wee may bee able to stand against the 〈◊〉 of the deuill 1 Tim. 6. 12 and elsewhere â— Cor. 16. 13. to fight the good fight of faith to 〈◊〉 and stand fast in the faith to quite vs like men and to bee strong In all which and many the like this is required that all they who haue by faith receiued Christ and so from and in him all needfull grace whereby 〈…〉 enabled to withstand all their spirituall enemies That they I say should manfully 〈◊〉 the Lords battels and 〈◊〉 through sloathfulnesse not cowardlinesse shrinke backe and giue way to their enemies which would bee their ouerthrowe as daily experience sheweth Heerein many faile On the other side many rashly rushing into the battell vnarmed and so are soare foiled which is the common errour of those who wanting faith both resolue to leaue such sinnes as bring them to terrour before God and shame before men and doe also many wayes bind themselues thereto as to leaue badde company dicing carding drinking and worse yet oft they preuaile not and if they doe it is farre from true mortification and so indeede are neuer the neerer to true comfort So needefull therefore it is for all that may hope for victory in this spirituall battell first to get this Armour and then to fight And thus haue I shewed the best way I know for the ouercomming of our seuerall corruptions and all other spirituall enemies which seeing it cannot bee attained to but by faith For this is the victory that ouercommeth the world 1. Ioh. 5. 4. euen our faith it well prooueth the point I intend and so commends this precious gift of faith that any who euer felt or feares the wounds of sinne and hath tasted and desires the reioycing of a good conscience whereof 2. of Corinth 1. 12. shall see cause enough to perswade him aboue all to take vp oft and againe as the word signifieth The shield of faith Eph. 6. 16. The same may be saide for the other part of sanctification namely that all to our ability to leade a godly life and comfortably to performe all good duties to God and man is no other way attained then by faith as it hath beene already and might more plentifully be prooued by Scriptures and experience if neede so required But I will onely adde this for helpe of the weaker to shewe them how by the helpe of the former rules fitly vsed they may be able in some good measure to practise all holy duties and specially such in which they most faile First 4. rules for practise of all duties euery one is to inquire and by all meanes hee may to learne 1. to know our duties what be the special duties which God requireth at his hands either in his generall calling of Christianity or speciall place wherein God hath set him and what be the gifts and graces wherein he is most weake that so hee may more earnestly labour for the attaining of them which knowledge shall bee as a light to guide him in the right way to heauen Whereas otherwise men are in darknesse and can neuer possibly leade a godly life and though they may haue some desires to take a better course yet this ignorance will so blind them they shal not find the way which is one chiefe cause why the liues of manie professing religion are so barren that little more can be seene then bare leaues of profession Most thinke it enough to auoid grosse offences and to practise common duties of religion and righteousnesse but to know how to please God in all things this is too precise and more then needes whereas the best of Gods children seeing and bewailing their blindnes do oft and earnestly seeke to God to giue them knowledge and vnderstanding Rom. 12. 1. what the good will of God is 〈◊〉 and perfect Psal 119. The example of Dauid is sufficient in this case how vnceâ—â—antlie hee prayed to God To teach him his 〈◊〉 to giue hiâ— vnderstanding who yet had as much knowledge of his duty as any other The great neede and vse of this knowledge what God would haue vs to doe in our places and in our seuerall estates of prosperitie and aduersitie may easily bee seene by all that haue any care to please God who shall find theÌ„selues to seek in many things both what to do how to carry themselues And therefore I aduise all who may looke for any comfort of an holy life carefully to examine themselues in what duties they be most failing either in not doing them or doing them amisse And for their helpe to doe as before was taught in the first rule of mortification â—ow to find out our chiefest sinnes so here to know what is the chiefest worke God would haue vs to doe and in what manner it ought to be done that this may be euer as a light to shew vs the good way wherein God would haue vs to walke This is the first rule to bee obserued for the well ordering of our whole life which though it be so necessary that there can be no good life without it yet it is not sufacient And therefore in the next place 2. rule to get a willing mind wee are to labour to get our hearts ready and willing to doe such good things as wee know God requires for wee are not more ignorant what God would haue vs to do and in what manner then vnwilling to doe either as our daily practise prooueth especially to do more then vsually is done which the Lord knowth is very poorely performed for to let passe the carnall ProtestaÌ„t hypocrite who do al to halfes and for shew this will be found in those that haue some truth that though they make conscience of some duties yet are very hardly brought to others which bee more laborious or more crossing their corrupt nature in their credit profite or pleasure Hence it is that many are so negligent and slight in reading priuate prayer meditating instructing of their families sanctification of the Sabboth so hardly brought to sobrietie and and true liberalitie But of all how seldome can the most of vs be brought to humble our selues in fasting and prayer though wee haue neuer so many and iust causes to pull vs often hereunto both for our selues and others in publike and priuate These and the like prooue this rule to bee most needefull to gette our hearts more willing to euery known dutie The way whereby this is obtained is an often and aduised consideration of the great gaine which comes by a conscionable discharge of these duties that belong vnto vs in bringing glorie to God profit to others and peace to their owne soules all which is more commonlie confessed then soundly enioyed of manie true beleeuers Of this gaine well spake the Apostle 1. Tim. 6. 6. saying Godlinesse with contentment is great gaine and chap. 4.
8. Godlinesse is profitable for all things hauing promise of the life that now iâ— and of that which is to come And to the same purpose is that of the Prophet Psal 19. 11 In keeping of theÌ„ that is Gods commandements there is great reward None of anie grace will denie these but not remembring or not beleeuing them and so not regarding them and being drawn away by other more desired gaine despise this the greatest gaine and neglect the meanes which bring the same The true practise then of this rule is that when we feele a backwardnes to anie dutie which we know God requireth then to stirre vp our hearts by laying before vs how we shall honor God and our profession draw on and winne others to the like obedience stop the mouths of gain-sayers procure to our selues much peace comfort and credite amongst Gods seruants yea drawe downe all needfull blessings and keepe away many sore cheâ—ke of a guilty conscieÌ„ce many reproaches in the world heauy chastisemeÌ„ts which God layes vpon his owne children for their bold neglect of duties which hee requireth If these were as they should bee well remembred and regarded it would at least make vs willing to doe our vtmost to please God which yet is not enough to make vs able to doe what we would for that which Paul speaketh of himselfe Rom. 7. 19. we finde much more in our selues That the good we would doe we doe not such is our decay by Adams fall that as wee haue no knowledge of Gods will for the well guiding of our liues till he reueale it and haue no will thereto till God make vs vnwilling so more when we haue both these yet we finde no ability to performe that which is good There is neede therefore of a third rule to direct vs 3. rule to get ability how to get this ability to doe that good which wee know and desire and seeing all our sufficiency to doe any good 2. Cor. 3. 5. thought word or worke is of God and as before vpon an other occasion was shewed Without Christ we can doe nothing Ioh. 15. 5. and I am able to do all things through Christ which strengtheneth mee as the Apostle saith Phil. 4. 13. By these and the like is euident that all our strength to performe any duty in such sort as may be pleasing to God lieth in Christ and must be from him communicated to vs that wee by it may be able to doe the will of God Now wee haue already heard that the onely way to applie Christ to vs and so to draw grace and vertue from him to doe any good worke is faith whereby as we are vnited to him so we receiue from him all needfull grace to inable vs to such measure of obedience as God wil accept at our haÌ„ds And therfore whensoeuer we feele a true desire to doe the will of God in any thing but finde no abilitie thereto as to forgiue our enemies to bee more patient vnder the crosse to humble our selues before God in fasting to pray more feruently and with fruite and more consciâ—nablie to heare Gods word c. Our practise must bee as before for mortication so now for new obedience to flie to Christ and to lay holde on him by a true faith that through him wee shall bee able to doe all things and from him receiue all grace necessarie for the leading of a godly life which is a speciall part of this great benefite wee haue by faith that being of our selues so weake vnto euery good worke by faith in Christ wee may bee strengthened in grace Heb. 12. 28 Whereby wee may so serue God that wee may please him with reuerence and gâ—dly feare In which respect also I commend it to our dailie practise that thus liuing by faith our liues may bring more glorie to God good example and profite to our brethren with sweet comfort to our own soules both in life death For the better practise whereof 4. Rule to set vpon duties the fourth rule is also to be obserued namely With this knowledge desire and faith to set vpon the duties we most faile in to put to all our strength to doe the will of God in all things and that in such manner as may bee most acceptable through Christ To this end be all those exhortations vnto holy life in the Scriptures both in the writings of the Apostles and Prophets Mat. 5. 44. as to loue our enemies to blesse those that curse vs and the like many All which though iustly by God required of all men yet indeed caÌ„not be performed without faith which is the cause why they be so seldome and that very sleightly obeyed For as some will set vpon holy duties by their owne strength and not drawing by faith vertue from Christ do labor in vain so on the other side many idle professors dangerously deceiue themselues in saying they hope in Christ for power and strength to lead a better life and yet very idly neglect those labours which God commands whereby they might attaine to more grace and better obedience so that all those rules will bee found so necessarie that not one of them can bee spared but he that looketh for the comfort of a good conscience either in the ouercomming of his speciall sinnes or conscionable practise of his speciall duties must constantly obserue these rules by which I dare affirme to say no more his gaine shall answer all his paines And thus haue I as briefely as I can and plainly vpon the former occasion shewed how a true beleeuer may attaine vnto this great grace to leade a godly life in both the parts of it in dying to all sinne and liuing to all righteousnesse Which as no other can possibly attaine vnto so neither they all who beleeue to be saued by Christ doe enioy this benefite for though they be renewed in part and in some measure doe mortifie the flesh and make conscience of some duties both of holinesse and righteousnesse without which they could not proue themselues to haue any sauing faith yet either not knowing how to liue by faith so as thereby they might shine as lights in the darke world or not practising this knowledge they be not onely dimme lights but giue out bad example liuing many waies offensiuely to the reproch of their profession griefe of the godly and small peace or comfort to their owne consciences All which might bee well auoided and the contrary blessings enioyed if this liuing by faith were brought into daily vse By all which and the former benefites of liuing by faith laid together I hope may be sufficiently seene that there is no life comparable to this life of Faith yea rather none to bee desired besides this which only hath all the promises of this life present and that which is to come And therefore to conclude this former part of the Treatise Conclusion of first
of that excellent sentence 1 Cor. 2. 9. 8. 3. Eye hath not seene nor eare heard neither hath entered into the heart of man the things which God hath prepared for them that loue him And to like effect But if any man loue God the same is knowne of him In all which and the like many our loue of God is made a certaine proofe that we be in Gods fauour and heires of his kingdome Our loue to Christ so likewise is our loue to Christ Ioh. 14. 21. 23. as he himselfe professeth And he that loueth me shall bee loued of my Father where our loue of Christ is not the cause but the effect of Gods loue to vs as followeth a little after If any man loue me hee will keepe my words and my Father will loue him and we will come vnto him and make our abode with him In like sort our loue we beare one to another as brethren and members of the body of Christ Loue of our brethren is made an infallible marke that we belong to Christ as he said to his Disciples Iohn 13. 35. By this shall all men know that yee are my Disciples if you loue one another And for further proofe hereof we need goe no further then to the first Epistle of John in which this brotherly loue is oft set downe as a sure euidence that we are in a blessed estate 1. Iohn 2. 10. Hee that loueth his brother abideth in the light chap. 3. 14. and there is no occasion of stumbling in him Againe we know that wee are passed from death to life because we loue the Brethren And in another place 4. Vers 12. If wee loue one another God dwelleth in vs and his loue is perfected in vs. And a little before in the same chapter Vers 7. Beloued let vs loue one another for loue is of God and euery one that loueth is borne of God And againe verse 17. Herein is our loue made perfect that we haue boldnesse in the day of Iudgement Yea more our Sauiour teacheth Loue of our enemies that the loue of our enemies is a good proofe that we are the children of God as both the Euangelist Mathew and Luke report Matth. 5. 44 45. The places be knowne Luk. 6. 35. From all which wee see how any who calleth in question Vse whether hee hath true faith and be in the state of grace may by this grace of loue assure himselfe that he hath true faith and so shall bee saued Onely we must take heed wee deceaue not our selues with a vaine carnall loue Take heed of deceit as many doe which shall appeare by these two especially whether our loue come from Faith and secondly breed true obedience which if it doe it is sound and a sure warrant of sauing grace otherwise if either of these bee wanting then our loue at best is but naturall which can be no proofe of true happinesse For further manifestation hereof that our loue is sound and so our faith and safety we need no other arguments then to see what bee the fruites that grow from hence For the Scriptures in sundrie places make loue the root of all fruites of a godly life Rome 13. 10 calling it the fulfilling of the Law Col. 3. 14. and the bond of perfectnesse So that if our loue be fruitfull in holinesse to God and in righteousnesse to men it will manifestly declare that wee bee the true children of God Herein may well come in the first place 2. Feare of God the feare of God which if it come not from loue and be not tempered therewith is but a seruile feare and not that holy feare which is made such a marke of Gods children that it is vsually made a surname to them all to be such as feare God As Psal 112. 1. 115. 13. Blessed is the man that feareth the Lord and greatly delighteth in his Commandements Hee will blesse them that feare the Lord both small and great And the like many That which wee are here chiefly to regard is what high commendations are giuen to this fruite of Faith the feare of God whereby he that feeles this grace may know he is truly conuerted and shall bee saued This is to bee seene in all those Scriptures where they that feare the Lord be pronounced blessed as in the last forenamed places and so Psal 128. 1. 4. meaning hee that feares the Lord is and shall be euery way blessed To the same purpose be those Scriptures which set out the greatnesse and perpetuity of Gods mercy to those that feare him Psal 103. 11. 17. and Luk. 1. 50. the places bee knowne Such is that Psal 31. 19 O how great is thy goodnesse which thou hast laid vp for them that feare thee The like Eccl. 8. 12 It would bee long to cite all of this kinde These bee some that such as feare God are accepted of him Act. 13. 26 That God will teach the man that feareth him in the way that he shall choose Psal 25. 12 347 10 and more in the same Psalme to the like effect The Angell of the Lord encampeth about them they shall not want any good thing Psal 145. 19. 147. 12. The Lord will fulfill their desire bee taketh pleasure in them Mal. 4. 2. And to end this The Sunne of righteousnesse shall rise vp to these and the reward of eternall life shall be giuen them Reu. 11. 18. If this bee not sufficient I know not what may be to perswade any man who findeth this true feare of God in his heart that he is and shall be blessed for euer It behoueth therefore all that would haue this comfort to make sure to themselues that God hath put this holy feare into their hearts and so may they rest assured of Gods loue Thus would I leaue this point but I feare some tender consciences will aske how may I know that I haue this holy feare in me whom I might send to that briefe note of difference that I gaue a little before which in my opinion is the best difference between the good feare and the bad namely the holy and childe-like feare comes from the loue of God the other at the best from selfe-loue which may goe farre yet can it neuer come neere the holy feare as not in the roote of Faith and Loue so neither in the fruit of syncere obedience which the Holy Ghost makes the fruite of the feare of God Eccles 12. 13. Feare God and keepe his Commandements He then that feeles Gods rich mercie vnto him in calling him out of his miserable estate to some hope of saluation by Christ to breed in him a loue to God for the same and that loue to make him afraid to displease and offend so gracious a Father and shall finde this feare mouing him to shun what God dislikes though neuer so pleasing to his corrupt
speciall blessings promised to the Lords people if they would hearken to his voyce and obserue and doe all his commandements and to conclude with that sweet promise Psal 84. 11. For the Lord God is a Sunne and shield the Lord will giue grace and glory no good thing will hee withhold from them that walke vprightly Out of these promises and the like many Vse we may boldly assure our selues that although by reason of our corruption still dwelling in vs we can neuer offer vp any sacrifice to God without blemish and spot for which God might iustly reiect all which we offer vnto him yet wee offering them vp in the name of Christ they shall be accepted and rewarded Were wee well perswaded heereof it would put life into vs and make vs performe all holy duties much more cheerefully and constantly which through want of this faith are at least more vncomfortably performed by vs. I leaue the deeper consideration of both these to the conscience of euery one who will take triall of himselfe namely what small comfort he findes in any of his spirituall seruices and on the other side what a comfort it would be if he might be assured that God would both assist him and accept them at his hand Whereof seeing he hath God so firmely bound by promise that he cannot without great sinne wrong to God and to his owne owne soule call this into question I therefore exhort all who see their weakenesse in this kinde to take speciall notice of these and such like promises and so euery one apply them to himselfe in all time of neede that he may more cheerefully set vpon all holy duties and more conscionably performe them to the glory of God and his owne comfort and the good incouragement of others This which hath beene said in speciall for prayer and so in generall for all our sacrifices may well bee applyed to the Word and Sacraments yea to all priuate exercises of religion yea to all workes of mercy which be all of them sacrifices which God hath commanded and promised to accept at our hands Yet seeing woefull experience bewrayeth that too too many and those not of the worst sort doe finde small comfort in the ordinary ministery of the Word and receiuing the holy Sacraments Word I will doe my best indeauour to redresse this sore euill and shew how any who will bee guided by Gods word may more cheerefully set vpon these holy duties and so reape more fruite and comfort by them I cannot be ignorant of this that there be many causes of this vnfruitfulnesse and vncomfortablenesse in these holy seruices of God both in the Minister and people especially in the preaching of the word when he doth not apply himselfe to the capacitie and best edification of the hearers wherein there is much failing many waies and this not the least that where many good doctrines and vses are deliuered yet there is not such a conuincing of the conscience as might constraine the hearer to confesse his guiltinesse and to make conscience to yeeld better obedience to that which is taught him In the people also there is great carelesnesse in preparing themselues before they come dulnesse and wandring of minde when they bee at the word with like neglect of meditating on what they heard By any of which much more by all the Word is made vnfruitfull But to treat of these is beyond my scope and matter intended which is chiefely to helpe such as uing a true desire care to profit by Gods holy ordinances yet be so discouraged by their many infirmities in the vse of them that they haue small comfort in them and would if they durst forbeare the vse of them The principall cause heereof which I obserue is this that they too much looking into themselues where they finde no abilitie to do what they would and not looking sufficiently to God in whom is all their helpe they enioy not that fruit and comfort in Gods seruice which they desire For remedy whereof I know no better way then to bee acquainted with Gods promises made to such as shall hearken to his Word and receiue the holy Sacraments the seales of the Word that by these they may be cōforted that God will blesse his owne ordinances to their edification and saluation First for the hearing of the word that which the Prophet Esay speaketh might suffise to perswade any who will giue credite to his report that it shall not be lost labour to hearken to Gods word The place is worthy speciall obseruation Esa 55. 1. Hoe euery one that thirsteth come yee to the waters and he that hath no money come yee buy and eate yea come buy wine and milke without money and without price Wherefore doe yee spend money for that which is not bread 2. and your labour for that which satisfieth not Hearken diligently vnto me and eate yee that which is good and let your soule delight it selfe in fatnesse Encline your care and come vnto mee 3. heare and your soule shall liue and I will make an euerlasting couenant with you euen the sure mercies of Dauid In this Scripture to passe by many other profitable matters which may be collected these for our purpose must bee obserued First how freely the Lord offereth sauing grace to such as haue none nor any thing whereby they might purchase it Secondly he setteth out the way wherby they may enioy it namely a diligent hearing and beleeuing Gods word To which end hee thirdly makes most sweete promises that their soule shall liue that is they shall be quickned in Christ and in him the seede of Dauid bee made partakers of those mercies which shall neuer decay From hence what encouragement may any poore soule take to hearken to Gods word when hee may vpon so good ground assure himselfe that hereby hee shall attaine vnto saluation and all needfull graces for this life This is notably confirmed by all these Scriptures which testifie That the word is able to saue our soules as Iam. 1. 21. Wherefore lay apart all filthinesse and superfluity of naughtinesse and receiue with meeknesse the ingrafted word which is able to saue your soules So Paul exhorting Timothy to many excellent duties among the rest giues this 1 Tim. 4. 16 Take heede to thy selfe and vnto the doctrine continue therein for in doing this thou shalt both saue thy selfe and them that heare thee Againe speaking to the Elders of the Church of Ephesus Act. 20. 33. saith And now brethren I commend you to God and to the word of his grace which is able to build you vp to giue you an inheritance among all them which are sanctified So likewise to the Corinthians hee saith 1 Cor 1. 21 It pleased God by the foolishnes of preaching to saue them that beleeue All which Scriptures and many other to like effect Vse doe euidently confirme vnto vs that as there is no saluation
without the preaching of the word so whosoeuer shall conscionably attend to it shall certainly be saued which if it were beleeued it could not but make men runne to it with great alacritie and so should they finde much comfort thereby To this purpose bee there so many commendations of the word throughout the scriptures specially in the bookes of the Psalmes and of the Prouerbs It would be too long to cite all yet all are to be referred to this end to breede in vs a greater delight in this word which bringeth such incomparable benefits Of this sort are these Psal 19. 7 c. The Law of the Lord is perfect conuerting the soule The testimonie of the Lord is sure making wise the simple The statutes of the Lord are right reioycing the heart And so followeth to like effect in the same place The whole Psalme 119 was written to this purpose to set out the excellencie of this word in all respects and specially for the worthy effects and fruits which it bringeth foorth in euery one who truelie embraceth it so that it is obserued by many learned Diuines that omong 176. verses there be scarce foure or fiue at the most wherein there is not some commendation of the word to stirre vp all Gods people better to esteeme it and more diligently to attend to it that they may enioy the fruites of it at all times and in all estates To which end I require euery true Christian to be much exercised in this Psalme that they may be familiarlie acquainted with it and so haue it in readines for their vse in all their necessities I might say as much for the booke of the Prouerbs wherein besides the many and most wise directions for the well ordering of our whole life are contained especially in the first nine chapters admirable commendations of those heauenly instructions which God as a Father by his seruants doth giue vnto his children Prou. 4. 13. A few for many Take fast hold of instruction let her not goe Keepe her for she is thy life Wherin what can bee more contained then this that instruction is our life meaning that thereby wee attaine all things pertaining to the comfort of this life and of that to come This might be set out at large in particulars both in the escaping of manifold euills sinnes and punishments which they fall into who want or will not receiue these instructions as also in the enioying of many blessings bodily and spirituall which others want but I leaue the further consideration of these to euery ones particular meditation who desires to see the truth hereof No doubt Dauid meant no lesse when he said Psal 119. 165. Great peace is and shall be to them that loue thy Law and nothing shal offend them Who would not highly prise that word which brings all manner of wisedome to all sorts learned vnlearned wise and silly olde and young Yet all this doth that one booke of the Prouerbs as is expresly said in the sixe first verses of the first chapter as you may there reade and therefore how much more is this to bee found in the whole Scripture Which Vse me thinkes should put life into any good heart to bee much conuersant in the hearing reading and meditating of the word of God For further quickning herein I will onely quote the places and referre euery one that listeth to heare more of this matter to peruse them and so shall he finde enough to hearten him to this duty Prou. 1. 9. 23. 2. from 1. to 13. 3. 1. to 4. 13. to 24 4 5. to 13. 20. to 22. 6. 20. to 24 7. 1. to 5. 8. the whole chapter In these and many other places of the olde and new Testament Applicatiō the Lord knowing our exceeding backwardnesse in true receiuing and keeping his word which yet is so necessary as that there is no saluation without it doth make so many pretious promises as I know not whether to any thing more That at least by some of them we who bee so full of doubting how wee may attaine to the right vse of the word may be more heartened to a conscionable and constant attendance vnto it that so we may in due season reape the sweete fruit thereof This then must be the care and labour of euery one who feeles the want of this comfortable vse of Gods word and earnestly desires it to bee well acquainted with these promises and out of all to gather some of the chiefe such as seeme to him most speciall and so commit them to memory that whensoeuer he goeth to the word he may meditate vpon these and so be more encouraged to attend vnto Gods word with expectation of Gods blessing vpon his labour The want of this meditation vpon Gods promises when wee goe to the word is one chiefe cause of that great sinne of vnfruitfull hearing and consequently of that little growth in grace which is euery where to be seene among ordinary resorters to the publike ministery as the Apostle reporteth of the Hebrewes that the Word preached did not profite them Heb. 4. 2. being not mingled with faith in them that heard it Out of this which hath beene saide of the word in generall Sacramēts which well may bee referred to all the seuerall exercises therein publike or priuate to euery of which many of these promises doe pertaine we may safely gather comfort in the vse of the Sacraments which be truely called a visible Word because that which is spoken in the word to the eare is in visible signes represented to our eyes sealed to our hearts that wee may bee the more assured of them to bee ours so that if wee had no speciall promises made expresly to them yet wee might out of the former receiue sufficient encouragement to looke for the benefite of them that is to be made partakers of Christ and life in him which is the summe and substance of all that which is promised in the word But seeing the Lord who in all ages of his Church ordained these holy signes and seales of his Testament in which he bequeathed Christ and all his benefits to true beleeuers and their seede knowing our great weakenesse of faith in receiuing these seales hath so laboured to giue vs assurance that if wee thinke there is any truth in him we may bee as sure that Christ and al his merits are ours as the outward signes which we see with oureies and our hands doe handle let vs for our comfort carefully consider hereof Not to meddle with the Sacraments of the olde Testament Circumcision and the Passeouer both which were to the people of God sure seales of the righteousnes of faith Rom. 4. 11. as the Apostle speaketh of Circumcision and doth as truely belong to all the Sacraments of the olde and new Testament this one Scripture might sufficiently assure any that hee truely receiuing the outward seales according to Gods appointment should
as certainly bee partaker of Christ and all his benefites which are the things sealed as he is partaker of the outward seals the certainty whereof depends on Gods truth and faithfulnesse as in his word so in the seales thereof who doth as truely giue that which he promiseth and sealeth as hee doth freely giue any promise or seale We doe iustly account him no honest man who will not bee as good as his word much more him who will seale a couenant and yet not performe it Be it farre off then from any Christian to impute this to God that hee giues vaine words and seales and doth not as truely giue that which hee promiseth and sealeth But the sole cause why many who come to the word and Sacraments Why many profite not by the word sacraments are not partakers in them of Christ who is truely on Gods part offered in them is this That they doe not inwardly by faith receiue that which is promised and sealed as they do outwardly receiue the word and seale It shall be our wisedome then whensoeuer we goe to the word and Sacraments specially to labour for faith that thereby we may as truely receiue Christ in them offered as wee doe receiue outwardly the word and seales thereof For the receiuing of the word we haue said enough Now for our Sacraments Few profite by Sacraments I cannot sufficiently bewaile the vniuersall abuse of them which is so grieuous that they being by God in loue left to his Church as a speciall meanes to further their saluation so many are by their vnworthy receiuing of them made more guilty of condemnation which comes to passe not onely by that grosse prophanenesse which is in all carnall Protestants who onely for custome Law or credit come to the Sacraments without any knowledge or conscience 2. But in many of some better sort who haue some care for their soules there is either such ignorance or negligence that they neuer did worthily receiue the holy seales and therefore neuer found the sweete fruites of them 3. Yea that which is more to bee lamented this may bee found in not a few of those who haue receiued true grace and bee indeed Gods children to whom onely these seales of right do belong yet these seldome or neuer attaine that comfort by the holy Sacraments which indeede they ought and might were not the fault in themselues For proofe hereof I require euery one who would see the truth of this complaint to examine himselfe in this question what sensible good hee hath receiued by his Baptisme For my part I haue demanded this question of many who were of good esteeme in the Church who had litle to say in this point and I make no doubt but the like may bee found in many others who are to seeke in this matter so farre off bee they from enioying that great gaine which is to be got hereby which in speciall consists in these two first that by our baptisme we be more assured of our saluation by Christ and secondly that thereby we be more 〈…〉 leade a godly conuersation both which be euidently the fruites of true baptisme The same may be saide of the Lords suppoâ— which in a further do 〈◊〉 to assure vs of our growth in grace and small perseuerance 〈…〉 how few come from the communion so sure of Christ and all his benefits to bee theirs as the woman marryed at the Church doth come home assured of the man whom she hath marryed and all his to bee hers for her vse and comfort Yet I 〈…〉 thus and it cannot 〈◊〉 but our 〈◊〉 when it is 〈◊〉 so If I were demanded what I conceiue to bee the chiefe cause why it is not thus Want of farth I would say want of Faith which ariseth in many froÌ„ want of cleere light to see Gods minde in ordaining these Sacraments In some 〈…〉 slight account they make of these And in the best sort of these from the sight of their vnworthinesse which makes them feare that they cannot be made partakers of so great a benefit For whose sake I specially write these to helpe their weake faith that thereby they may find this benefite To which purpose I would haue well considered that which before was touched concerning Gods intention in ordaining these holy signes seales Right end of seales which we call Sacraments which was to helpe our weake â—aith that whereas the Lord hauing in his word made vnto vs sinners many promises of algâ—ace in Christ which if the fault were not in our selues might be sufficient to vphold our faith in the assurance thereof yet he seeing how slowe of heart wee are to beleeue his word did for the confirmation of our faith giue vs these outward and visible pledges of his loue that wee knowing him to bee faithfull may bee more assured yea put out of doubt that wee shall as certainly be made partakers of Christ himselfe and all his merits as wee are of the outward signes of his couenant as Gen. 17. 10. This is my couenant which yee shall keepe betweene mee and you and thy seed after thee Euery 〈…〉 child among you shall bee circumcised And very oft that which properly belongs to the things sealed is giuen to the outward seale to shew that on Gods part they be neuer parted For this cause were the Lords people commanded to circumcise the foreskinne of their 〈◊〉 Deut. 10. 16 and the Lord promised that He would circumcâ—se them hearts Ier. 4. 4. and the heart of their seede Deut. 30. 6. The like is saide of Baptisme Rom. 6. 3. That wee are buried with Christ by Baptisme Col. 2. 1. and for this cause it is called Baptisme of 〈◊〉 for remission of sinnes Mar. 1. 4. And our sinnes are said to be washed away Act. 22. 16 and that Baptisme saueth Heb. 10. 22 All which belongeth to the blood of Christ 1 Pet. 3. 21. as 1. Ioh. 1. 7. that is All his sufferings which doth wash and 〈◊〉 us from all our sinnes Reu. 1. 5. And in this sense our Sauiour Christ saith We must bee 〈◊〉 of water Ioh. 3. 5. that is bee made Gods children by receiuing Christ as Ioh. 1. 12. The like is saide of the Lords Supper when our Lord Iesus did ordaine it hee speaking of the bread Mat. 26. 26 28. said This is my body and of the wine This is my blood of the new Testament meaning that these outward signes and seales were most sure certain pledges of his body and blood which hee did as truely giue to be spirituall food as he gaue the bread and wine to be bodily food to euery beleeuer And for the same cause the Apostle saith The cup of blessing which we blesse 1 Cor. 10. 16. is it not the Communion of the blood of Christ The bread which we breake is it not the Communion of the body of Christ for that we
proue them that he might make knowne what was in them both good and euill whereby as he would raise vp glory to himselfe so likewise he would draw out much good to themselues and to others by their example as may well be gathered out of that one place Deut. 8. 2. 3. Deut. 8. 16. where Moses speaking of Gods marvailous providence over his people in the Wildernesse sayth who fed thee in the wildernesse with Manna which thy fathers knew not that he might humble thee and that he might proue thee to doe thee good at thy latter end We haue daâ—ly experience Many iudge amisse of themselues how foolishly many deceiue themselues some and they the worâ—er sort promise to themselues more strength of faith patience loue other like graces then indeed they haue which when they come to triall find it farre otherwise to their iust shame and yet amendment if they belong to God Others indeed better though they see it not for want of experience much mistrust themselues who being brought to the triall well approue themselues to haue sound faith and so other good graces accompanying the same Memorable examples hereof all the stories of the Church set forth vnto vs in all ages among which that is famous in the Booke of Martyrs of Mr Lawrence Saunders who in the beginning of the Raigne of Queene Mary seeing the alteration of Religion manifested his great feare to suffer Martyrdome vnto Doctour Penington who being a big fat man said he would see every drop of his grease molten before he would forsake the truth Yet after he shamefully yeelded and master Saunders constantly professed the truth and suffered Martyrdome very chearefully Againe Godly misiudged by the world as by these trialls the faithfull grow to know themselues better which is of good vse so on the other side whereas it is the common lot of Gods people to be hardly thought on by many worldlings thought to be no better then themselues But as Sathan accused Iob Iob. 1. 9. 11. that he did not serue God for nought and that if he should afflict him hee would curse God to his face so say they if these professours as they in reproch call them were in such case as others in great distresse be you should soone see what they would doe I warrant you they would be as impatient and take as bad courses to shift for themselues as others doe But when God calls forth his children to sore trialls as specially to Martyrdome to suffer patiently and with rejoycing great torments then the world is constrained to confesse as the Centurion did of Christ Luc. 23. 47. Certainâ—y this was a righteous man So then we see this one just cause of comfort in our afflictions that by these trialls as God hath the glory of his graces in vs we haue the better proofe and comfort of them and others be constrained to conceiue and speake better of vs. In which respect we are bound better to beare them and to blesse God for them Another speciall benefit which we reape by all kind of afflictions is this Second benefit by afflictions is to purge sin that they be made by Gods blessing effectuall means to purge out that sinful corruption which growes in our nature vnlesse by these and other like meanes it be daily purged out In which respect afflictions most aptly be compared to Medicines for so indeed they are to all Gods children most soveraigne meanes to kill their spirituall diseases in that they doe driue them more to search out their sinne make them more weary of them and as to seeke pardon for them so more to endevour to overcome them all which be worthy fruits of affliction plentifully set out vnto vs in Scripture both by precept and practise of the faithfull Nothing more common then to call Gods people to repentance which containes all these by Gods judgements either threatned or executed That this ought to be cannot be denyed but that we shall be thus purged by our afflictions is most doubted and therefore we find not such comfort in afflictions as otherwise we should if we might be sure to reape this fruit by them for our comfort wherein I know not what can be greater then that which the Apostle sayth Rom. 8. 28. Also we know that all things worke together for good to them that loue God to them that are called according to his purpose where in one word he sayth as much as may be desired or conceived that all afflictions for of them specially hee speaketh how many or great soever they be shall by Gods blessing as meanes by him appointed procure and further our chiefest good that is the welfare and happinesse of our soules a principall part whereof is the purging of our soules from sinne which is the sole cause of all our misery which benefit by afflictions though it be most excellent yet it is no lesse sure and certaine as appeares by the Apostles owne words saying we know that is not onely I and you but all the faithfull people of God haue good proofe of it by daily experience and therefore cannot doubt of it that all our afflictions shall turne to our good which because it is in time of sore afflictions so hardly beleeved I will make it manifest by one vndeniable reason that it cannot otherwise be but that whatsoever befalleth Gods children shall most certainely make for their good Which is this seeing God did from all eternitie of his own good will choose them to be heires of glory and ordained that all things which should befall them should serue to that end then whatsoever comes to them shall turne to this their chiefe good otherwise God should either change his will or be not able to doe that which he determined to doe neither of which can in any sort be said of God and therefore it cannot possibly be that any affliction vpon Gods children should turne to their hurt but all of them must needs turne to their good This one Scripture if there were no more may sufficiently assure vs hereof and so perswade vs more contentedly to beare them But as this doth more generally set out the fruit of afflictions so in other places this fruit of purging vs from our sinfulnesse is more specially declared as Dan. 12. 10. like to that before of Dan. 11. 35. Many shall be purified made white and tryed So Esa 1. 25. the Prophet denouncing Gods fearefull judgements against the wicked rebellious Iewes vers 24. addeth this as a blessing to the Church And I will turne my hand vpon thee and purely purge away thy drosse and take away all thy sinne meaning their drosse of sinne which corrupted the purer metall of grace And to like effect Chap. 27. setting forth Gods different dealing with his beloued aboue their wicked enemies in their afflictions adds this in vers 9. By this therefore shall the iniquitie of Iacob be purged and this is