against it because it findeth it offensiue vnto God And thus now you may see the difference of these two motions in these seuerall estates of men though oftentimes I know that the hypocrite doth flatter himselfe in the sight hereof as though hee had found some goodly and precious Iewell in the dunghill of his corrupted nature when as in very deed it is nothing so CHAP. XIIII How the man disquieted in conscience should in the same behane himselfe NOW as these things hitherto haue beene vttered for direction so some things also are to be annexed partly out of that which went before and partly ouer and besides the same to instruct and teach the man in conscience troubled and disquieted with the weakenesse of repentance and the manifold imperfections which hee findeth in himselfe how hee may vse and demeane himselfe in view and meditation of them and that hee may do it with greater comfort lesse distrust First therefore I would wish and aduise such a man not to passe ouer euery thing lightly in a slight maner Not rest in feare without due tryall without a due and deliberate consideration as is the common vse of the sorrowfull soule but rather to grow to a thorow triall and examination of himselfe For oftentimes it commeth to passe that for want hereof there arise many great discomforts vnto men when men either vtterly refusing or else by reason of some light causes deferring the matter doe not search so deepely into themselues as they should and so through this default they doe bereaue themselues of the sight and knowledge of those good motions of faith and the comforts thereof comming which other men doe inioy And in this point it falleth out with men refusing or delaying to make this tryall as it doth with a man diseased with a sore and grieuous impostume who if hee doe looke onely vpon the outward appearance findeth nothing but such matter as still threatneth griefe and anguish but if hee pierce into it and launce it feeleth present ease so whiles the sorrowfull soule looketh onely vpon the outward appearance of his imperfections hee shall find nothing but matter to moue and leade him to despaire but if hee pierce into himselfe and into the secret chamber of his heart by due tryall and examination of himselfe and bee not too austere a Iudge ouer himselfe hee shall finde at one time or other that which may serue vnto him as a cause of great and exceeding comfort Secondly I would not haue him in this his tryall-making to bee as I haue said either an austere Not to bee too austere a Iudge vpon himselfe or a corrupt and vniust Iudge vpon himselfe ready rashly to pronounce and giue the sentence before the cause bee well and thorowly knowne For this is a vsuall fault and too too common amongst men and hath been the cause of many great inconueniences That we may therefore be found herein the more carefull to preuent and auoid euils it is necessary that we well consider of the cause which wee haue in hand with the circumstances thereof The cause is a tryall of sin whereunto is to bee pleaded either guilty or not guilty the circumstances are the persons agents which are the Soule accused Satan and sinne the Accusers and in this the conscience is as a Iudge The silly soule now as an offender in wofull case standeth at the Barre holding vp the hand to bee tryed and found either guilty or not guilty This as I haue said the silly soule is no doubt the principall part of man and most to be accounted of as a most precious iewell For although a man haue neuer so great aboundance of earthly treasures yet is it nothing in comparison of the soule And to gaine and get the whole world it profiteth not at all to a man Luk. 9.25 if hee lose his owne soule And therefore though our posting and hasty iudgement cannot in very deed preiudice or forestall the finall sentence of the euerlasting Iudge yet it is not to bee posted ouer and passed vpon so lightly as men commonly do suppose but with good and deepe deliberation as in such a weighty cause is requisite The accusers as I haue said are Satan and Sinne Satan and sinne his Accusers and these are found oftentimes not onely false Euidencers but also enuious Witnesses and such as indeed doe not wish any good but harme yea vtter destruction vnto man both in body and soule And therefore since it is manifest to be true which I haue said of them we may see that there is no hope at all of any fauor to be had at these accusants hands but that rather it is most assuredly to be looked for that they will spew out their poyson against the true seruants of the Lord so far as they can to the vtter destruction of the children of God Against these so malicious and enuious Accusers Faith his Aduocate still vrging the haynousnesse of thine iniquities Faith as a wise and prudent Aduocate standeth to pleade the cause who although she alwaies telleth the truth and speaketh with great comfort yet is she oftentimes so shouldred out suppressed with the clamorous out cries of these malicious Accusants that she can hardly be suffered to speak in such free manner as she would And if she be suffered yet she is so interrupted that her speech is found to be but faint and feeble So that if she bee not well attended vpon she can scantly be heard And hereupon it commeth to passe that the conscience of man giuing care most to the euidence of the Accusers and not attendant to that which Faith pleadeth in defence is ready to giue sentence and iudgement against the soule to the condemnation thereof But I would aduertise euery man in this Session of tryall vpon himselfe still to haue a care that he be not ouer-hasty to pronounce the doome before the cause thorowly heard And let him consider with himselfe that as in worldly causes he being appointed as an Arbitrator or a Iudge in equity ought as well to lend one of his eares to the Defendant as hee doth the other to the Plantiffe and so not to heare onely what is obiected but also what in truth is to the same answered So in this case also of the soule let not any man attend onely and giue eare to that with these accusers shall obiect against the soule but rather hearken to that which faith vttereth in defence for that shee pleadeth still in fauorem vitae for lifes cause And herein this is worthy to be remembred also that one motion and whispering word of Faith and of the Spirit is and ought to bee accepted and accounted for a greater and sorer testimonie tending vnto life then are all the earnest cryes of these accusants tending vnto death appeare they neuer so faire and be they coloured ouer with neuer so great likelihood and probabilitie Thirdly we must consider also
our fraile and vveake flesh that so hee might deliuer vs from hell and crowne vs with an vnspeakeable weight of glory And what though we call and cry yea and that often and very earnestly and yet as we suppose God doth not regard it for the time are wee therefore thus to iudge or thinke either of God or of our selues as Satan would haue vs if he might preuaile God forbid It is our parts rather to rest our selues satisfied and contented with this that the Lord as I haue said both knoweth what is most conuement and behoouefull for vs his children and that hee is both able and also ready and willing in his appointed time fully to accomplish and performe the same Let not this seeme any strange thing vnto thee For GOD herein sheweth himselfe no otherwise affected towards vs then euen thou thy selfe art affected towards thine owne child whom thou most tenderly louest and in whom thou takest some great pleasure If this thy child had some grieuous sore or wound inflicted vpon him which by none other cunning of Physick could be cured but by the dayly applying of some sharp and byting medicine thereunto if the child tormented with this Physick should cry vnto thee make pitifull mone and plaint and that with abundance of teares trickling downe his tender cheekes crauing instantly that thou wouldest cease and giue ouer in this manner to vexe him by applying vnto his sore such a byting corrosiue Wouldest thou therefore cease giue ouer thy course or wouldest thou not rather all the cryes and teares of thy child notwithstanding continue still in the same because thou seest and knowest it to bee the hest and safest way to worke recouerie yea and yet withall also thinkest that therein thou shewest an vndoubted argument and token of thy great and fatherly loue towards him If it may be thus betwixt thee and thy child what reason is it that GOD should be abridged of his Prerogatiue that it should not bee in such manner betwixt God and his Children Why may not God continue his corrections vpon his seruants and therein as well as thou declare his loue and hold on still to apply vnto the sores of sinne these byting medicines of afflictions notwithstanding that thou continually callest and cryest to haue him cease and yet not withall as thou vnto thy child shew forth his mercy and compassion towards thee Let this therefore be holden as a certaine and vndoubted truth according to the sense and meaning of this my fourth Position that no miseries and afflictions in regard of their greatnes and continuance can be any sufficient cause or reason to make a difference in this life betwixt the Chosen of the Lord and Castawayes the Elect and Reprobate Because God powreth downe his corrections oftentimes vpon the one in as great a measure both in quantitie and continuance as he doth his Iudgements vpon the other And though some differences are indeed betwixt them as hath been before declared yet they are such and so hard for man to sound into that for mine owne part I dare not say no not of those that haue spent their liues very dissolutely and dying to the outward appearance very miserably that therefore these were iudgements proceeding of Gods hatred and tokens of his eternall resection of them Wee may read of many both in the older later times in foraine and also in our owne countrey which haue tyrannously oppressed and cruelly persecuted the poore members and faithfull seruants of our Sauiour Iesus Christ which dyed strange and vnwonted deaths and suffered in their ends most terrible and vnspeakle torments Yet since the time and manner of Gods Calling is so secret and vnknowne vnto vs shall I say that therefore they were condemned Let others vse their iudgements I dare not doe it For mine opinion is that extremities are no reasons and strange torments are no Arguments to conuince so great a matter They rest vnto the iudgement of the Lord to whom they either stand or fall And yet for the comfort of all Gods children be it also added that oftentimes in these extremities and Agonies euen in the very suffering and enduring of them the Elect of God shal finde many vndoubted Reasous whereupon they may certainly and vvithout all doubt conclude their saluation and that they are in the number of Gods Elect and Chosen And this is by the fruits and effects of true and liuely faith working and mouing in them Which effects sometimes againe are so supprest and sinothered vnder the violence of their paines and miseries that they seeme oftentimes yea and many of them also euen in the very point of death and being ready to yeeld vp the Ghost vnto the iudgement of man to haue no feeling of comfort in Christ and to sauour onely of despayre and yet for all this depart hence the Elect of God and in the number of his faithfull seruants CHAP. XXIII Of the fift Position THese things being thus concluded as wee haue answered Satans obiections and in answering remoued his discomforts whereinto hee seeketh to cast the Children of God So now let vs gather as it were into a brief summe the comforts before intreated of and also further see what comforts more we can make against this temptation and what spirituall dyet is herein fittest and most conueuient for the afflicted distressed soule to vse for the preseruation of his soules health The first comfort 1. Comfort is the consideration of the motiue cause in God of these afflictions and that is loue and mercy which hee beareth vnto these his seruants whom hee doth vouchsafe thus to afflict and chasten For this serueth if it bee well considered as a reyne to hold backe and restraine the violence of despayring thoughts When as wee call to minde and remember that hee that layeth and inflicteth these things vpon vs is louingly affected and disposed towards vs and therefore wil surely herein proceed no further then shall be for our good and benefit 2. Comfort Vnto this let vs adde for the second cōfort the consideration of the sinall cause or end wherefore God doth thus correct and chasten his children And that is to worke in them amendment to quicken stirre vp increase his graces in them that they may shine appeare more bright and cleere and to deliuer vs from the danger of those things as sinne and death whereinto by reason of the weaknesse and exceeding frailtie of our nature wee are ready euery day to slip and fall if by these his Fatherly and gentle corrections wee vvere not restrained Oftentimes also 3. Comfort we must herein call to minde the great care of God which he hath for his seruants in inflicting laying these corrections vpon them in that at all times and in euery seuerall person hee hath a speciall respect and regard that they exceed not measure but still doth limit and order them according to our abilitie in tolerating the
this our Sauiours hands such an absolute and powerfull authoritie as that no power either in earth or hell is able to withstand doth sinne incumber thee art thou inwrap ped in the chaines therof bound with the gables of thâ—ne owne iniquities Fly then to Christ for hee it is that is able alone and onely to breake these bands in sunder and to set thy soule at libertie For being a Michael as a mighty Captaine to subdue our enemies hee hath power also to redeeme vs home and to reduce vs from the feare of bondage And as for death and hell the fearfullest feares that euer were vnto the sinfull soule there is no cause at all to feare them seeing that sinne the sting of both is by Christ so conquered and taken away Obiect But thou wilt haply say These things I finde indeed to bee so as is said but yet to me it is not so For these graces which you haue spoken of belong to to the righteous as for me my sinnes as a mighty floud haue ouerrunne my soule testifying as a thousand witnesses that these things doe not appertaine to mee but rather all those curses threats and iudgements that are denounced in the Law Answ Hereunto I answere that you are altogether in one song being as it appeareth intentiue wholly and onely on your sinnes and nothing else Was Physick euer ordained I pray you for him that is in health Is Chirurgery appointed for him that hath no sores or wounds Howsoeuer you iudge in this case Christ I am sure is of another iudgement and telleth you otherwise that they which are whole haue no need of the Physition but they that are sick And that he came not to call the righteous Mat. 9.13 Luke 19.10 but sinners to repentance And that the Sonne of man is come to seeke and saue that which was lost And doe you not remember that sweet compellation lately mentioned Come vnto mee all yee that are weary and heauy laden and I will ease you Who are these weary and who are the heauy laden are they not which was the third part I obserued in that call made by Christ such as are tyred and ouerburthened with the heauy load and burthen of their sinnes Yes no doubt You see then that it is not of any force or moment which you haue obiected to the contrary Again consider I pray you what was the cause that our heauenly Father did lay those three seuerall offices before touched on the person of his Sonne Was it not for sinne and that of vs that are his sinfull creatures And was it not in the wisdome of God deuised as a remedy and recouery against our sinnes If Adam had persisted and continued still in that purity and innocencie in the which hee was first created what needed Christ so to haue abased himselfe and to haue suffered so many shamefull and cruell things as he did It appeareth therefore that whatsoeuer Christ is vnto vs it is all to take away our sinne to reconcile vs into the fauour of God and to make vs with him inheritors of his euerlasting Kingdome If sinne had neuer entred no doubt the greatest part of Christs office had beene frustrate and to no purpose There is no cause then to alledge our sinnes as a cause to make his grace to be vneffectuall in vs vvhich was the first thing whereunto it was appointed entered and tooke effect And therefore we should rather thus reason dispute to the contrary I am a sinfull and a great transgressor Christ on the other side is a Sauiour to saue his people from their sinnes and therefore I know and am assured that the fruit and effect of his precious bloudshedding doth appertaine and belong vnto me To that which hath been heretofore said in this behalfe I may adde the saying of the Apostle 1. Tim. 1.15 This is a true saying and worthy of all men to be receiued that Christ came into the world to saue sinners Of the Prophet Esay affirming that he was wounded for our transgressions Esay 53.5 and broken for our iniquities the chastisement of our peace was vpon him and with his stripes we are heale and many such like places to that same effect but I hope these shall suffice CHAP. VI. Against the assault of the weaknes and want of Faith Obiect BVt here it is commonly obiected by the person thus disquieted and troubled in minde Indeed these things I doe know and confesse to bee so but yet I remember what is also written that is that although Christ came to be a Sauiour and a Redeemer vnto sinners and was indeed sent to preach good tydings vnto the poore Esay 61.1 to bind vp the broken hearted to preach libertie vnto the captiues and to them that are bound the opening of the prison to comfort all that mourne to cloath them with the garments of saluation to couer them with the robe of righteousnes yet in them onely shall this his comming and death be effectuall which by a true and a liuely faith take hold and depend vpon him For it is written So God loued the world Iob. 3.16 that he gaue his onely begotten Sonne to the end that all that beleeue in him should not perish but haue euerlasting life but as for those which haue not faith it after followeth that they are so farre from grace that they are coÌ„demned already Iob. 3.18 because they beleeue not in the onely begotten Sonne of God This assault 2. Sorts of men assaulted with the want of Faith although for the most part it neuer ensueth after the assault of sinne before touched yet it is diuersly disposed in respect of the diuers subiects wherein it worketh For some are such as are but newly begunne to be regenerate and renewed in whom faith doth but beginne to take roote and to bee sowed and ingrafted and these hauing lyen alwaies beforetime as it were dead in sinne haue neuer felt to their knowledge the liuely pulse of faith at any time to beat within them And againe 1. The newly regenerate others there be that being before called and being indued with the gift of faith yet the flesh resisting against the Spirit and the spirituall graces 2. More ancient Christians remaining for the time both dull and weake in them they seeme to haue clean lost that which they had before and thereupon fall to doubting and distrust within themselues as though their faith were but a dead faith which seemeth for the time to bee so quickly wasted and decayed Against these two seuerall estates of men wee are to apply seuerall medicines as is most conuenient First touching him that is but yong and very tender in the womb of regeneration and not fully formed and become a renued creature in Christ No maruell if he thinke strange of this distrust within himselfe or if that he complaine of the weaknes and want of faith in himselfe For you must
great and goodly estate whereas indeed his condition is none other but the very same still and all one with that it was before But of this in place more conuenient hereafter Now to remooue this doubt of the truth of faith we are not to looke so intentiuely vpon our present state but rather we are to cast our eyes and to look backe vnto that which went before Whether when wee found the former peace and quiet of conscience in assurance of our forgiuenesse wee had not also those effects in some measure though not in the highest perfection waiting and attending on it For if they were then wee may assure our selues that wee had and haue true faith indeed and that we are blessed and for vs assuredly saluation is reserued For proofe and confirmation hereof 3. Meanes of comfort take this for the third meanes of comfort viz. that true faith being once ingraffed can neuer vtterly decay and fall away againe though for a time it may bee rebated weakned and decreased For whom God loueth in them he planteth this faith and as he loueth vnto the end with an euerlasting loue so his graces flowing from this loue are permanent for euer in his beloued children And looke what good worke hee hath begunne hee will surely finish and performe vnto the comming of Christ And therefore if once we haue found in vs the testimony of the Spirit and effect of faith to shew it selfe though it doth not still and alwayes so yet let vs not despaire knowing that faith may bee dimmed but neuer extinguished it may bee weakned made faint and feeble but cannot bee vtterly quelled and killed in vs. All this notwithstanding which I haue sayd it is found by due and good experience that by reason of this faintnesse and feeblenesse whereunto faith is often subiect there commeth vnto the distressed and doubting Christian great griefe and sorrow of heart For when hee findeth in himselfe a longing and desire alwayes to bee ioyned with his head Christ and to enioy the sweet and comfortable presence of the Spirit of God proceeding of faith he cannot tolerate nor beare the absence thereof without great sorrow and mourning which doth euidently appeare by the example of the Church which being depriued for the tune of this inward ioy of the presence and effectuall working of the Spirit as though Christ were departed from her is sayd to rise out of her bed Cant. 3.2 and to goe about the City by the streets and open places to seeke him that her soule did loue And yet this mourning and sorrow is so farre off from being a cause of such distrust 4. Meanes of comfort that if the matter be well considered the broken soule shall rather finde it a reason to imploy the contrary For tell me I pray thee what is the cause that thou doest so mourne and sigh Is it not because thou dost thinke that Christ is departed from thee because the comfort of the Spirit is not present with thee because thou findest not the same ioy and solace in the promises of God as heretofore thou hast done and because thou hast an earnest longing and desire to entertaine and harbour againe this Spirit of comfort in thy mourning soule but canst not as thou thinkest attaine to the same Why plucke vp thy heart bee not dismayd nor troubled herewith but rather be thou assured that these are motions and affections so farre vnmeet for any man to ground despaire vpon that euery sigh and teare that is spent therein is so many reasons and arguments to strengthen and confirme thy heart that thou art a chosen Vessell and an elected Childe of God Is it likely thinkest thou that hee that is vnregenerate and abideth still in the corruption of his flesh and taketh a pleasure to walke in the filthy lusts thereof should take such ioy and solace in the Spirit as that hee could not tolerate or abide to haue the same absent from him Would he mourne and sigh because hee withdraweth himselfe from him Or would hee long after the Spirit and wish and desire to finde and feele it worke within him I assure thee no These affections are not of the Flesh but of the Spirit And therefore see how much thou art deceiued that whilest the Spirit worketh thus effectually within thine heart yet thou complainest of the want therof and sayest thou feelest it not thou findest it not And the reason whereby thou art led to think and iudge thus of thy selfe is because that thou being so intentiue vpon one only fruit forgettest that these also are notable effects of faith 5. 5. Meanes of comfort Another thing whereof we must take good heed and whereof wee must beware in this case is that in viewing and considering the faith of other the seruants of God wee be not ouermuch intentiue in comparison of it with our owne estate For hecreby oftentimes it commeth to passe that whiles wee too much gaze vpon their perfection and then looke downe againe vpon our own infirmities we fall not onely to a dislike but oftentimes to a maruellous distrust and despaire of our owne estate Much like to him that gazing too much vpon the Sunne hath his eyes dazled with the brightnesse thereof that when he looketh downe againe vpon the earth hee hardly seeth any thing at all or at the least not so liuely a resemblance as hee did before In this point therefore we must remember First that it is not the perfection but the truth of faith that is required For if thy faith be true and vnfained though it be in thine eyes weake and feeble it is sufficient The hand and arme that is not dead indeede but only taken with a shaking palsey is able to receiue a reward that shall be giuen as effeclually though not so steadily as is the hand and arme being strong and sound without such imperfections So faith though faint and feeble in thy sight and cumbred with many doubting cogitations as it were with a shaking palsey yet seeing it is not dead but liuely assure thy self that it is sufficient to receiue at Gods hands the penny reward of eternal life Secondly thou art to consider that God bestoweth his graces in such measure as he thinketh good in his owne wisdome to some he giueth more to some lesse and not to all in like and equall proportion and yet to euery one of his Elect sufficient vnto saluation One Mat. 25.21 23. as wee read in the Jospell had fiue talents committed vnto him and another but two and yet hee that hath but two shall enter into his Masters ioy Mat. 8. The Centurions faith as we also read was strong for there was not found the like in Israel by the testimony of Christ himselfe Iairus faith was weaker and not so strong as appeareth by the Scriptures And the faith of him that cried for help against his vnbeliefe more weake then that of Iairus and
yet because it was a true liuing faith he that had the weakest had notwithstanding sufficient to obtain the things he sued for So that it is with the Elect of God in regard of faith as it was somtime with the Israelites in gathering Manna in the wildernes he that gathered much had nothing ouer and he that gathered lesse had no want So the Chosen of God they that are indued with the greatest measure gift of faith are but wel haue nothing to spare and they that haue the least and skantiest portion yet haue sufficient to feed on Christ vnto eternall life And heereupon it is that the Apostle affirmeth that to euery one is giuen grace according to the measure of the gift of Christ And that God hath dealt to euery one the measure of faith And againe Eph. 4.7 that the Spirit distributeth to euery man seuerally Rom. 12.3 as he will So that faith then and the other gifts and graces of God are giuen but not at the appointment of man but of God and not in a quantity to all alike but in such manner and measure to euery one as vnto God seemeth best as he in his wisdom shall iudge to be for euery one most conuenient Neither are weto think that this is any strange manner of dealing in God For we see plainly that God disposeth not of al persons after a like sort For some he appointeth to endure longer sharper greater combats in them a greater gift of faith he seeth to be requisite Some again he ordaineth to lesser shorter more easie conflicts in them a lesser measure serueth And further I pray thee marke how in iudging of the measure and quantitie of thy faith and comparing it with the faith of others thou may st be deceiued For thus thou vsest to reason and dispute and that against thy selfe I read and see also by experience of diuers the seruants of God which euen in the first encounter against temptations through the great strength of their faith haue preuailed gotten the victory that in a short time But I contrariwise haue struggled and striuen and that a long time but as it appeareth all in vaine for still I am foyled and alwayes goe away with the worst and therefore I know that in comparison of theirs my faith is most faint and weake To this thy reason I answer Answ 1 First that the prouidence of God is heere to bee considered who at his owne pleasure disposeth all things and since hee hath appointed thee to a longer and a more dangerous conflict perswade thy selfe also that hee vouchafeth to minister strength vnto thee that thou mayst bee able to endure the fame and this hee doth to this end that in thy weaknesse his power might bee shewed forth and that thy victory ouer thy great and grieuous enemies might bee the more famous and that hee I meane God himselfe in thee should bee the more glorified And of this bee thou bold that although the temptations wherewith thou art assaulted be great and of long continuance yet hee will not suffer thee to be tempted aboue thy strength nor longer then the time which he hath limited and appointed but in his time will prepare a way for thee to escape Secondly I say that this thy reason is not good For all this while thou doest compare together the euents but not the assaults of thy selfe and others For the assaults being different it may and doth often come to passe that the weake and feeble faith may get and obtaine a quicker and a more speedy conquest then that which is strong and mighty As for example There are two persons diseased the one a man of middle age the other a child yong and tender the disease of them both is grieuous yet we see it oftentimes so to fall out that the child sooner recouereth and attaineth vnto health then the man the man to be a lōger time disquieted with sicknes then the child Shall vvee now say that the child is stronger then the man because he first recouered Or will you not rather say that the diseases were not in like measure in both but in the child in a lesser quantitie in that by so little strength he is so quickly recouered and in the other in greater measure in that the greater strength notwithstanding hee could not in longer time be cured The reason is like Is therefore the assault lesse and of shorter continuance Thy faith then may with more case and in shorter time ouercome it though it bee but weake And on the other side is the assault strong and of longer time continued Shrinke not at the matter neither bee thou any whit dismayed or discouraged therefore For albeit thy faith is constrained to continue longer in fight before it can preuaile yet be sure that thou shalt at last obtaine the victory and triumph ouer thine enemies most gloriously As the Bee oftentimes out of the bitterrest Flower sucketh or gathereth Honey so out of these fierce assaults whereby thy soule is troubled thou mayst to thy comfort gather a Reason and Argument to proue the greatnesse and strength of thy Faith whereof thou doest stand so much in doubt Thou thinkest that incountring with great assaults and not able at the first to ouercome them that therefore thy faith is weake and feeble But the case is otherwise For great temptations doe import a great measure of the gift of Faith For God saith the Apostle as is before alledged tempteth none aboue measure and aboue that which hee is able to beare And therefore as God measureth our temptations according to the measure of our faith chaining and muzzling vp the Tempter that hee should not haue his full swindge against vs and ministring strength vnto vs that we should be able to resist the same So we againe by the measure of our temptations and assaults may learne the measure of the gift of faith that is bestowed vpon vs. For faith is neuer so well tryed in her strength as in the time of temptations for which cause also they are called the tryall of faith Thus then a man may reason with thee Are thy temptations great Thy faith then is also great For otherwise God would neuer haue laid so great a tryall on thee vnlesse he had knowne thee by his grace to be inabled to indure it And againe on the contrarie thy temptations are small shall I therefore inferre and say thy faith is also weake I dare not so reason because I know the case is otherwise For the greatest faith many times shall finde small as well as great temptations and yet is not therefore to be accounted weake but rather strong still and able to beare away the triumph in a greater combate For the care of God in measuring of temptations is not in respect of the smalnesse of the quantitie that it should not bee too little but alwayes fit and equall and neuer
3. He must not so much consider the greatnes of the measure as the truth of his repentance that with good aduice what the thing is wherat we do ayme and which we labour especially to search after and to finde out in this tryall and examination for euen in this point also there is oftentimes errour found by reason whereof amongst men there ariseth no small inconuenience The thing therefore that herein we are to haue a speciall eye vnto is not the great measure and quantitie but rather the truth of repentance For although it bee neuer so slender and weake in our conceit yet if it bee true and from the heart we shall thereby finde euen in the middest of sorrow sufficient cause of great and exceeding comfort It may be that the Spirit sometime may appeare vnto vs to be as ye would say but very weake in working And faith also may seeme to be faint and feeble in shewing forth the fruits of true repentance in such aboundant and plentifull manner as thou haply doest dreame of yet doth not this let any thing at all but that both thy faith and thy repentance may be true and therefore such whereupon thou mayst settle and ground thy selfe and whereby thou mayst assure thy selfe that thou art the child of God And if his child then surely freed from condemnation and made an heyre euen a coheyre with Christ our head of euerlasting glory For GOD is so farre from reiecting and casting off such small and slender beginnings that he is rather giuen to nourish and increase the same in his children Esay 42.3 The brused Reede he will not breake Mat. 12.20 and the smoking Flaxe he will not quench And therefore if thou findest neuer so great imperfections in this thy repentance so that it seemeth to be crazed like a broken Reede and almost extinguished as the Flaxe that doth but sinoke yet herein is there no cause of discomfort First for that as faith so likewise true repentance is the gift of God who is not to bee prescribed and appointed in what mcasure hee should giue the same to euery one and secondly for that it pleaseth him to bee so gracious and fauourable as to accept these imperfections in good part at thy hands for the which thou art not onely to be thankefull to him at all times but hast also a reason offered thee He must consider what he is by nature and know that he shall neuer be free from imperfections whilest he liueth here to moue thee continually to pray to God for the good increase of these his gifts in thee Fourthly thou art to consider diligently with thy selfe and to looke well vpon thine own estate I meane what thou art of thy selfe and by nature which if thou doe thou shalt surely finde that thou art one of Adams brood one that hast sucked corruptions Psal 51.5 and that in great measure from the brests of thy first Parents as well as other For not onely thy life Psal 51.1 but also thy Conception and Birth will be found and proued to be in sinne Since then that thou art a man and therefore by nature subiect to all kinde of infirmities as well as others during the time of thy continuance in this corrupted Tabernacle doe not deceiue thy selfe but be thou assured that thy flesh will neuer giue ouer but still will be found to bee a flesh that is a rebellious and a grieuous enemy continually rebelling contending and striuing against the Spirit vntill such time as it shall by Gods appointment either receiue the stroke of death to subdue it and put an end to the rebellions thereof Or that wonderfull and sudden change be made at the last day 1. Cor. 15.53 When this corruptible shall put on incorruption this vile body shall be changed that it may be fashioned like vnto the glorious bodie of Christ Since now the state standeth so with thee thou art to make none other reckoning but that thou must and shalt of necessitie finde although it be to thy great griefe many infirmities and imperfections in thy flesh so long as thou shalt haue thine abode here on earth as well as others Yet can it not therefore bee therupon inferred and concluded that the same imperfections should exclude thee from the couenant of grace and shut thee out from the number of Gods elected children Nay it is so farre off from working or compassing this euill vnto thee that I may say vnto thee with the Apostle Rom. 5.20 Where sinne abounded there grace abounded much more So that as no doubt vpon thy true repentance thou shalt easily finde the further that thy sinne extendeth it selfe as thou supposest to thy condemnation the further also this mercy and grace of God doth stretch forth it selfe in giuing remission of thy sinne to thy saluation But here beware and take heed of Satan lest hee deceiue thee by bringing thee into this vaine and wicked conceit as though this remistion were due vnto thee by merit of thy workes when as it is onely of Grace For of this bee thou assured that if thou haddest neuer so great a measure of vprightnes and integritie if thou liuedst neuer so holily if thou leadest as pure a life as euer did any of the faithfull seruants of God that haue beene since the fall of Adam Christ Iesus onely excepted yet as those faithfull seruants could neuer finde saluation in their owne deeds but did cleane forsake themselues and cleaue fast to the grace and mercy of God So thou also although thou seeke it shalt neuer finde saluation in thine owne workes merits thereof but must be content with the godly to renounce thy selfe and leane fast to the grace of God in Christ in whom surely thou must seeke it in seeking thou shalt finde it and finding thou shalt doubtlesse possesse it Quest Whereunto then wilt thou say doe serue the fruits of Repentance Answ No doubt to very good and comfortable purpose For these said fruits are as Signes and Seales to testifie they are no causes to procure and effect saluation and life vnto thee Quest But thou wilt say againe Seeing the case is thus it is no matter how I line and how I doe here behaue my selfe Answ God forbid that any such motion should euer creepe into the hearts of Gods Elect or that any man should hereby take occasion to become secure and carelesse to shew forth his Christian duty For though in our selues wee cannot indeede finde any possibilitie to deserue life but possibilitie too much to merit death yet are wee bound to exercise our selues in these fruits for these causes following First The first cause of shewing godly lise for that God himselfe commandeth it in wonderfull many places of the Scriptures Secondly that thereby his glory might be manifested Mat. 5.16 Thirdly 2.3 Causes for that by them man is in his conscience assured of his Election and Vocation
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
vnto the righteous and why is it needfull that it should be so seeing that Christ hath already fully satisfied for the sinnes of all those that are his Elect and Chosen Answ To this I answer that although Christ hath indeede payd the ransome and made this full satisfaction as is obiected yet the causes are great and of great moment and force why it should be as I haue before affirmed For first the afflictions of necessity are to be layd on the seruants of the Lord Afflictions are necessary to make men the more warie in regard of their corrupt nature which is so prone and apt of it selfe to like and accept of sinne and maruellous dull and slow to rake any delight to walke in the wayes of godlinesse Sinne that is so agreeable to this our nature seemeth to vs pleasant and delightsome whereby wee are drawne the rather to commit it but when men doe wisely marke and perceiue indeed that it is attended vpon with these fatherly corrections which seeme so sowre and bitter vnto our flesh and that besides these temporall afflictions there are eternall punishments incident vnto the same Such in whom the feare of God hath taken any root are made the more circumspect and wary in auoyding of sinne and more watchfull to conforme their liues according to the prescript of godlines Yea they are so farre from sorrowing vnder the heauy burthen of these afflictions that they doe take thereof great cause of ioy that their rebellious nature is in this manner suppressed bridled and themselues brought to liue in godly obedience as it becommeth the seruants of Christ Secondly although the benefits both corporall and spirituall To stirre them vp to thankfulnesse which we haue receiued at the hands of our God and that by the meanes of our Sauiour Iesus Christ are past recount yet are we found and prooued to be of our selues very ingratefull and vnthankefull for the same Therefore it is necessary in this respect also that we should taste of this cup of afflictions That wee being brought by these small and easie corrections to the knowledge of greater punishments we may be the more stirred vp and prouoked vnto thankefulnesse Thirdly we are vniuersally giuen of nature To put them in minde of their own frailty and make thé depend on God to cocker our selues to aduance and extoll to the skies our owne acts and doings if they haue but a very little shew of goodnesse pinned vpon them and we are very ready lightly to passe ouer our own infirmities and imperfections be they neuer so great and deserue neuer so great punishment at the hands of GOD and thus Pharise-like are puffed vp with a vaine conceit of our owne worthinesse That wee may therefore the sooner and the better come to the knowledge of our owne frailty and shake off cleane all hope and considence in our selues and depend and trust wholly and altogether vpon the grace and mercy of our God these corrections and chastizements being as it were remembrances to admonish vs of our weaknesse and frailty are very expedient and necessary Fourthly we are all maruellously inclined vnto the loue of this world To make them affect this world lesse and that to come more and haue not indeede such a longing and desire vnto the exceeding ioyes of the life to come as of right we should and ought to haue To the end therefore that this our hot loue of this world might the rather be cooled and rebated in vs and a more earnest longing after the future happinesse in the world to come might be kindled and increased in vs it is necessary that God should lay these chastizements and corrections on vs in this present life that by this meanes wee might be brought the lesse to like and affect it and the more desirous of the life to come Fiftly as all other vertues in Gods seruants To manifest their patience ought to shew forth themselues effectually so amongst the rest patience is to bee made knowne And for that the same neuer appeareth better then in the time of affliction euen for this cause also I affirme that it is necessary that the children of God for a triall of their patience should suffer affliction Lastly if these reasons thus alledged be thought insufficient It is the good will and pleasure of God that his seruants shall suffer afflictions to prooue this mine allegation although many other may bee brought yet letting all other passe for a time I will onely adde one and that of such force and power that it cannot abide or suffer any exception and against which no creature either Man or Angell may dispute And that is the good will and pleasure of God That for so much as it hath pleased him in his wisdome and for the declaration of his loue towards his seruants thus to determine the matter in this fatherly manner to correct and chastize his children in this life and hath thought this to bee the best and most conuenient course both for their good and his owne glory let euery man afflicted not murmure or grudge against God but patiently and thankefully beare the same and assure himselfe that the Lord as hath beene sufficiently alledged in his time will put an end and ease him of this heauy burthen Quest. But heere now a question will bee mooued Doe you not heereby now seeke to stablish againe that erroneous point of Popish doctrine concerning satisfaction in that though Christ hath suffered for vs and redeemed vs yet wee must notwithstanding of necessitie endure and sustaine these temporary paines and punishments for sinne Since there is as you say such a necesity heerin it is likely that some such matter should be intended Answ Heereunto I answer that in no wise I minde or purpose to establish that deuillish doctrine of Popery whatsoeuer some indiscreetly may or rather wil coniecture That I assure you both now is and so I hope in the Lord still shall be farre from mee But I rather hold and maintaine the contrary For though God from sin doth often take an occasion to inflict these things vpon his children and that iustly yet hee doth not lay them vpon his seruants as any satisfactory punishments whereby they should make any recompence or satisfaction vnto God for the faults which they haue committed God forbid that wee should so thinke and detract so much from the perfection and all-sufficiency of the satisfactory sacrifice of our Sauiour Christ Iesus But God inflicting these things doth it to the intent that hee himselfe might the more be glorified and they his children might be bettered And for this cause also they are called not satisfactions but castizements and corrections in the Booke of God For they make vs the more to bee humbled and abased in the sight and feeling of our sinnes They prouoke and stirre vs vp vnto repentance They are meanes to make vs feruent in prayer They are as a bridle vnto
of little importance and smally pertaining to the purpose I haue in hand Out of such an infinite number which haue in this sort endured such cruelty I thinke it good to make recitall of a few particulars wherby I trust my position will be sufficiently confirmed And yet before giuing you thus much to vnderstand and generally to obserue That during the heauy times of these persecutions besides the particular torments which euery one endured all and euery one that did but take vpon him to professe himselfe and say hee was a Christian had the whole State and Kingdome wherein hee liued bent against him his goods by the lawes in danger to bee confiscate in stead of a rightfull Iudge hee had not onely a Miscreant but also a most cruell Tyrant to decide his cause who rather busied his head to deuise torments then how to set downe the doome with equity His friends and worldly comforts would forsake him being such as no whit fauoured but most poisonfully maligned the cause of Christ Life could not be had but bailed with many miseries and death though wished for yet could not be attained vnto but through the troublesome outragious tempests of most extreme calamities So that if thou respect now the losse and want of these worldly comforts I perswade my selfe they can in no case be inferiour vnto thee But these are but light in respect of the particular tortures most wofull and lamentable which in the cause of Christ they endured whereof now God so permitting thou shalt haue a taste Romanus a Martyr Euseb lib. 8. cap. 20. It is storied of Romanus a constant Martyr how that he being condemned vnto the fire and being brought to the place of execution standing bound to the stake and in most cheerefull manner calling for fire to be put vnto him as one most ready and willing with so slight a torment to put an end to his life fraught with so many miseries the President caused him againe to be loosed adiudged him to the induring of another torment namely that the tongue of Romanus wherwith he had so stoutly defended the cause of Christ should bee cut out whereunto Romanus yeelding patiently hee held out his tongue as one most willing and ready to abide this new deuised torture which cruell sentence being performed hee was againe clapped fast in prison where hee was a long time cruelly tormented And when by the Emperours pardon all the other prisoners were set at liberty and deliuered hee alone was left still as a lamentable spectacle of woe and misery and judged as one altogether vnworthy of such a benefit had his feet stretched as the story noteth fiue spaces asunder and in fine with a cord or halter put about his necke was stifeled vnto death Apphianus Apphianus a Martyr Euseb lib. 8. cap. 22. a like constant and faithfull Martyr in no respect inferiour to the other being first apprehended and clapt into prison for his profession of Christ was in the same prison in pitifull manner tormented a whole day and a night with both his feet in the stockes stretched farre asunder on the third day hee was brought foorth before the Iudge and vtterly refusing to doe sacrifice as hee was enioyned had straight-way his sides rent by the Executioners or Hang-men with the lash of the whip yea and that not once or twice but oftentimes euen vnto the bone and inward bowels His face and necke also were so vehemently lashed that his face was swollen so exceedingly with the print of the stripes that they which beforetime had knowne him well and could haue discerned him from another by his countenance thenceforth missed of their marke and knew him not at all When his cruell enemies did see and perceiue that for all these manifold and grieuous torments he would not yeeld vnto their idolatrous and wicked religion For a further increase of his paines they wrapped his feet in flax oyled all ouer and set the same on fire whereof to vse mine Authors words what great and grieuous paines hee suffered I am not able to expresse It ranne ouer his flesh wasted and consumed the same and pierced euen vnto the marrow bred within the bones So that his whole body was therewith larded and distilled much like vnto dropping and distilling wax The Martyr hauing yet some breath left after all these exceeding torments was brought backe againe the second time to prison On the third day was presented againe before the Iudge and although by reason of his grieuous wounds he was past all hope of life yet by the sentence of the mercilesse and cruell Iudge hee was condemned to be cast into the raging sea and to bee drowned Porphyrius a Martyr Euseb lib. 8. cap. 29. To these if I adde the lamentable story of Porphyrius it shall not be amisse who being apprehended and confessing boldly himselfe to bee a Christian it was first commanded that hee should bee whipped and scourged to the very bones and bowels wherewith hee was so pittifully rent and mangled that as the Story noteth hee seemed to bee not a man couered in flesh and compast in a skinne but a picture made of stone or wood or some senselesse metall In which plight when hee bad continued a long time yet the Iudge perceiuing him to vtter no words of impatiencie but to continue still as one that suffered no great paine not as a man but as a beast without any compassion and voide of all humanitie made this direfull Decree that in a slack and slowe fire his bodie by little and little should be consumed and burnt to ashes Infinite are the like examples which the Stories do affoord vs but I had rather for a further search hereof to referre thee vnto those who haue faithfully recorded the same in our English tongue as they bee set downe in ancient Writers then to trouble this small Treatise with any further discourse of the same Hoping that these few are sufficient to set before thee and to giue some little taste what great and grieuous afflictions the Saints and seruants of God haue suffered and beene partakers of in this life Which if thou thinkest that thou canst possibly equall and match yet I am assuredly perswaded thou canst not surpasse and go beyond them Let Satans reason now be tryed by the Touchstone of these and such like examples and I trust it will manifestly appeare how little truth there is in his allegation when he would make the greatnesse and excessiue measure of afflictions to bee an argument and a signe of Gods reiection Dare any affirme that these were Castawaies which are so highly renowmed for Gods faithfull Seruants Saints and Martyrs which by their bloud-sheading sealed their Christian Profession Who euer I pray you suffered more extreme paines torments in their bodies then these Insomuch that if by the outward accidents wee might iudge of the finall estate of the soule you may iudge these of all other to haue
as belonged and appertained to themselues True faith therefore hath alwaies though not euer in the highest measure this applying vertue annexed with it as an essentiall propertie So that as in two members the one being dead the other quicke and liuely thou maist easily discerne which is liuely by the liuing and vitall motion in ministring and seruing vnto the necessarie vse of the body so by this liuely motion wherein the life of faith in part appeareth thou maist discerne know thy faith to bee quicke and liuing in that it doth thus minister vnto thy soule by applying the merits of Christ and the doctrine of the Gospell to the consolation and comfort thereof For which cause also this motion of faith is called sometimes Phronesis Prudence or Vnderstanding because herein our faith doth shew forth and manifest a skill and discretion in making the vse of the doctrine of the Gospell whose knowledge we had attained As for that other faith of hypocrites The faith of hypecrites that is instly compared to the dead member for that it wanteth this motion of life it hath not this strength to apprehend nor force and power to apply though otherwise hee that hath it seeme to bee sufficiently instructed in the knowledge of the Mysteries of the death and Passion of Christ For this faith indeed consisteth onely in a bare and naked knowledge without any further vse And therefore Christ our Sauiour speaking of this faith saith Indeed it receiueth the seed and the seed sprouteth and springeth out againe but yet it neuer beareth fruit For these kinde of men are knowne to be indued with the knowledge of the Word and of the Gospell and seeme to haue profited and proceeded therein that they can discourse and reason of the same and that oftentimes very profoundly and learnedly But yet all this is nothing at all to the purpose for all this while they want the principall which is the fruit and vse of these things in particular application thereof vnto their soules And if it so fall out that they finde any ioy within themselues in regard hereof as oftentimes they doe The ioy of hypocrites compared to the ioy of one that hath found some treasure to which hee hath no good right yet it is but like the ioy of one that walking forth hath found a treasure or precious Iewell that was lost Hee is glad and reioyceth in himselfe at such a precious accident as though it were his owne and that hee had a good interest vnto the same and yet hee can in no wise assure himselfe that it is or shall bee his goods because being a thing lost it is likely the owner will make inquisition after it and then his conscience as good as a thousand witnesses in this case telleth him that if the matter bee well considered of there is no reason or cause of ioy at all howsoeuer thus foolishly and rashly he conceiued of it before so likewise the hypocrite hauing attained vnto this knowledge of the Mysteries of life and thus lighting vpon this most precious and most costly Iewell of mans Redemption by and through the death of Christ seemeth therein to ioy and delight himselfe and yet when hee hath throughly tryed and examined himselfe hee findeth that in very deed this Iewell doth not of right appertaine vnto him but to others And that not hee but others may claime a right and interest vnto the same CHAP. XXXII Of the effects whereby the Truth of Faith may be knowne AS by the nature 2. True Faith known by the effects so by the effects also the truth of faith may be discerned and knowne In treating whereof my purpose is to fetch the ground of my discourse from the words of the Apostle written in the beginning of the sift Chapter of the Epistle to the Romanes Rom. 5.1 2 3 4 5. where we reade in this manner Then being iustified by Faith wee haue peace towards God through our Lord Iesus Christ By whom also wee haue accesse through faith vnto his grace wherein wee stand and reioyce vnder the hope of the glory of God Neither doe we so onely but we reioyce in tribulation knowing that tribulation bringeth forth patience c. vnto the sixt verse of the same Chapter In which words the Apostle Paul as wee may plainely see setteth down sixe notable fruits and effects of a true and iustifying faith For of such a Faith onely doth the Apostle there speake And this also may very well be proued and confirmed by this namely that these fruits are such as doe follow those that are iustified and at that time only when as they are now already iustified For so doe the Apostles words import Being iustified by Faith then wee haue peace c. So that these fruits and effects can neuer befall vnto a counterfet and false faith of the hypocrites And therefore are good and vndoubted markes and tokens whereby wee may know that faith to be a true faith and those to haue a liuely and a iustifying faith in whom they doe appeare The first fruit and effect of this true and iustifying Faith 1. Fruit of true faith is peace with God For being iustified by Faith saith the Apostle we haue peace with God whereby is meant not onely a reconcilement made in that God hath remitted and forgiuen our sinnes but also an inward and ioyfull sense and feeling of the same in our hearts and soules A two-fold peace 1. There is in the Scriptures a double peace from God set set downe The one is that reconciliation and atonement wherewith God is pacified towards vs and this is nothing else but the remission of our sinnes and our iustification in Christ And in this respect Christ is said to preach peace Ephes 2.17 to them that were afarre off and to them that were nigh And this is that peace which the Angell bringeth newes of vnto the Shepheards Luke 2. saying Glory be to God on High Luke 2.24.2 and peace on earth The other peace is that which issueth and proceedeth as an effect from the former and that is nothing else but the feeling and inward taste and assurance of the former peace and reconcilement And of this it is that the Apostle here speaketh Peace of conscience This peace is commonly called the peace of conscience For the conscience that before was troubled and disquieted with the sight and horrour of sinne doth now feele a certaine peace and ease in that it hath a certaine taste and perswasion of the loue of God and of pardon and remission of the same sinne in the bloud of Christ Of this manner of peace speaketh our Sauior Christ in the fourteenth of Iohn My peace giue I vnto you Joh. 14.27 Phil. 4.7 and likewise the Apostle Paul Phil. 4.7 The peace of God which passeth all vnderstanding shall preserue your hearts and minds in Christ Iesus In which last words in Christ Iesus this is
our Sauiour Christ Mat. 5.11 12. saying Blessed are yee when men reuile you and persecute you and say all manner of euill against you for my sake falsely Reioyce and be glad for great is your reward in Heauen Of this is that of Iames to be vnderstood Iam. 1.2 when he exhorteth the brethren to account it an exceeding ioy when they fall into diuers temptations For it cannot bee but that they that are possessed with that former ioy in the promises of grace vnder hope of glory but that they should also triumph and reioyce in afflictions that besall vnto them for Iesus sake Hereupon it is that the Apostles being beaten and scourged are said to depart Act. 5.41 reioycing that they were accounted worthy to suffer rebuke for the name of Christ Thus also the Martyrs of God are said to account it a crowne of glory euen their death and martyrdome which they indured in the cause of Christ To this doing no doubt they were stirred and moued because as Paul speaketh they did know certainly and beleeue that those momentany and light afflictions doe cause a more excellent and eternall weight of glory Or else because they are fully instructed and taught in the true vse and fruit of their afflictions Ro. 5.3 4 5. and doe know that tribulations bring forth patience and patience experience and experience hope and hope maketh not ashamed But it is far otherwise with the hypocrites For their time or rather vntimely faith in stead of triumphing and reioycing as one finding fit matter whereon to worke doth waste and melt away at the heate of these tribulations euen as the snow before the Sunne Well it may appeare to flourish awhile in time of peace and to shoote out the blade but when the parching sunne of afflictions doth shew forth his beames when the time of persecutions the time of tryall is come it then falleth and withereth away as though it neuer had beene For howsoeuer they seeme to approoue and like well of Religion yet doe they not delight in this Iewell that will cost so deare as eyther goods or life and therfore doe vtterly fall and shrinke away from it seeing it cannot be had held without such trouble and disquiet And that thou mayst the better know and discerne the true reioycing from the counterfet ioy of hypocrites I would wish thee to consider well of the Apostles words before recited out of Romanes 5.3 4 5. Ro. 5.3 4 5. where the Apostle doth maruellously illustrate the same First by certaine effects which proceed therefrom one vpon anothere by degrees and secondly from the speciall cause thereof The effects are First Patience which consisteth in quiet suffering and abiding the Lords corrections without any repining murmuring or grudging against the Lord for the same Secondly experience which is that assurance of Gods care and fauour towards them in their afflictions who although hee hath laid the same vpon them yet he will sustaine and vphold them so that they shall not shrinke or fall vnder this heauy burthen of tribulations and that the Lord in his good time for a testimonie of his loue will deliuer them Thirdly from these ariseth hope that hauing had experience of Gods loue heretofore in deliuering of them they are thereby also put in hope that his louing care ouer them is not now ended but shall still be continued towards them And fourthly this hope bringeth forth a boldnes to persist in confidence and still to depend vpon him without shame as knowing assuredly that in time conuenient hee will not faile them Secondly the cause or foundation whereupon this triumphant reioycing accompanied with these effects is grounded is the loue of God spred in their hearts because their hearts and soules finde and feele the loue of God to be so great and exceeding towards them in Christ Iesus that they are thereby perswaded that whatsoeuer he doth permit and suffer to befall them shall by Gods working turne to their great good and benefit Strengthening themselues with this reason of the Apostle elsewhere alledged That seeing GOD hath not spared his owne Sonne Rom. 8.32 but gaue him for vs all to death how shall hee not with him giue vs all things also For in this sort and after this order by this fruitfull meditation of grace in Christ and in his death and Passion is that same sheading and spreading abroad of Gods loue towards his children performed And therefore the Apostle euen immediately vpon the same annexeth the remembrance of the Passion of our Sauiour Rom. 5 6. For Christ saith hee when we were of no strength at his time dyed for the vngodly The fift effect of Faith The fift effect of Faith whereby as a marke thereof it is to bee knowne is loue not that loue before spoken of for that was in regard of vs a passiue loue beeing the Loue God whereby hee loueth vs. But this loue whereof wee now speake is actiue in regard of our selues euen that loue which we extend to others Gal. 5.6 for faith worketh by loue so that if thou hast a liuing and a working Faith thou shalt also haue a loue attending on it for else it cannot worke at all Now this loue in regard of the double obiect is found to bee of two sorts that is the loue which wee owe vnto God principally and aboue all and secondly the loue which we owe ought to beare towards our neighbour And these two kindes of loue although they greatly differ the one from the other yet they are alwayes so linked and inseparably coupled and tyed together that they cannot in any wise bee parted or seuered the one from the other For how can he saith Iohn 1. Ioh. 4.20 that loueth not his brother whom he hath seene loue God whom hee hath not seene And againe this commandement haue wee of him that hee which loueth God should loue his brother also And therefore the same Apostle in the same Epistle maketh the one to bee a signe and token vvhereby a man may know if hee haue the other In this we know saith Iohn that we loue the children of God 1. Ioh. 5.2 when we loue God and keepe his Commandements Hereupon now it may bee very well concluded that if thy faith bee true and liuely thou shalt easily finde these two kindes of loue to bee in thee the loue of GOD and the loue of thy Christian brethren My meaning is that thou wilt haue a Christian care so farre forth as thou shalt bee enabled by the Spirit of God 1. Ioh. 5.3 to performe and doe the will of God For this is the loue of God saith Iohn that we keepe his commandements And also wilt bee carefull ready and willing to thy power to performe and doe the duties of loue and charitie vnto thy Christian brother in helping cherishing counselling and comforting of him to thy power in matters concerning both the good