principall act of saving faith without which the other profit nothing that action of the will letting al goe and taking hold of Christ for salvation choosing him as the supreme good and happinesse and bringing him to his heart whereby he is washed and purified And hence blasphemously imagining Christ to bee but as a cloake for his sinnes he pleasantly dreames of obtaining grace without any trâ—e repentance or change of the whole man Hence the promises of God thus by himselfe abused are welcome and a false joy followes a false hope But the command of God much more the threatning word and reproofe for breach of the command is grievous to him and insupportable hated as cords as bonds as death and the very Crosse. For esteemiâ—g his lusts to bee himselfe and indeed he is little else he accounts himselfe in them wounded fettered and crucified when his lust is restreined he is imprisoned when his sinne is pierced his very heart is wounded when his corruption languishes he faints and is dead in the nest and with as much joy will he goe to the Gallowse as to that Crosse of Christ whereby the world is crucified to him and he unto the world See this exemplified in that noted hypocrite Herod The preaching of Iohn as of Christ and all his Messengers Mar. 1. 14 15. consisted of two maine points Repent and Beleeve Repent for the kingdome of God is at hand and Behold the Lomb of God which taketh away the sinnes of the world Ioh. 1.29 Now it is easie to finde what in the preaching of Iohn this incestuous beast hard so gladly Is it any marvell if such a wretch fancying a remission of sin without forsaking sin impunity by Christ should with much joy heare of such a Savior as he blasphemously supposed But that other necessary part of the Gospell Repentance rising from faith Let every one which nameth the name of Christ depart from iniquitie this hee hated and the Preacher of it to the death Now then had it beene the truth of God in which he rejoiced the doctrin of repentance forsaking sin would have bin as wel entertained as the doctrine of remission and pardoÌ„ of sin because both are equally the word of the same God but wheÌ„ we see the one received with joy honor of the messenger the other rejected with hate death of the speaker who discerns not that his joy sprung from that fond dream of his rotten spirit that though he walked according to the stubbornnesse of his own wicked heart he should have peace Most unlike is the joy of the faithfull hearer who loves the Word with a most entire unexpressible affection Oh how I love thy Word and therefore loves it because a word of truth and a pure word an unreconcilable enemy to all sinful filthinesse and when he heares that double promise the one of remitting the other of snbduing sinne when he heares of glory and holinesse he is as the Apostle in a strait and knowes not which to preferre esteeming the conformitie to the death and life of Christ brought in the Word nothing lesse then the fellowship with him in glory Take a further view of this in some instances The uprightnesse of Davids and Hezekiahs heart with God was seene in this For when that bitter reproofe touched the quicke David taketh all the blame upon himselfe I have sinned Hezekiah further confeâ—seth the Word not onely just but good Esa. 39.8 But Amaziah who did that in the generall which was right but not with an upright heart like his father David 2 King 14.3 discovers that hypocrisie of heart in rejecting the Word when it came neere and home to his sinne 2 Chro. 25.2.16 To couclude this point remember this palpable difference betwixt an upright and dissembling heart The faithfull loves rejoyces in that part of the word of God which the hypocrite hateth and in the selfe same respect the one detests grieves at it the other loves and rejoyceth in it why doth the rebuke of Christ sound as death to the dissembler but as the glad tidings of life to the upright In both because it is the trumpet of God to sound an alarum against sin that as the wals of Iericho it shal fall at this blast and be destroyed This very nature and effect of the Word that it is the Sword of the Spirit piercing every sinfull lust to the heart and mortifying these earthly members is the very cause why to the sound Christian it is a precious oyle and perfume to the dissembler as a reproach hee cannot delight in it Ier. 6. 10. CHAP. XXX Differencing the zeale and desires after Christ in the hypocrite and faithfull ANd yet further even in godly zeale and earnest longings after Christ the hypocrite wil seem to hold pace with the souÌ„dest best Christian he can be very zealous in divers things Iehâ— had a zeale â—or the Lord yet a transparent dissembler See 2 King 10. 16. 28 29 31. Hee tooke no heed to walke in the law of the Lord with all his heart Paul before his conversion and other Iewes all persecutors yet zealous of the Law of God Acts 22.3 Rom. 10. 2. And certainly for thaâ— holy Apostle it is hard to say whether before or after conversion hee were more fervent against or for Christ and his truth How zealous was the Pharises in the observation of their fore-fathers Traditions How zealous of old those false Teachers in abstinence Touch not taste not handle not how seemingly humble neglecting the body and giving it no honour c. So the Papists â—t this day with much shew oâ— zeale maintaine their traditions abstinence from flesh from marriage lying in haire-cloth c. But where is the difference 1. The Dissembler is very hot in some particulars which concerne Gods glory but hath his owne ends in them all and therefore when those ends faile is as cold in other things which are as or more needful than the former How zealous was Iehu against Ahabs Idols He rooted out the Baalims Not so much warme against Ieroboams Idols but served the Calves of Bethel whereby hee plainly uncovered his dissembling heart and manifested his hypocrisie to every eye 2. The hypocrites zeale is all externall flaming out in bitter termes against some other who dishonour God but never moved to see God dishonoured in his owne heart and actions But the faithful as they cannot but grieve and burne when they see others grosly offending blaspheming and provoking God so are they most vexed with their own though farre lesse rebellions and failings 3. Lastly the dissembler spends his heat in matters of no moment his indignation wil be much more kindled in the use or disuse of matters of indiffereÌ„cy then in the weightiest things of the Law or Gospell But the upright heart knowes well that there are some things in which he must contend earnestly for matters of faith even to
temporall and eternall Wherefore is the living man sorrowfull Man suffereth for his sinne Your iniquities have hindered good things from you and your sinnes have turned away these things In a word reade Deutr. 28. from the 15. ver to the end and wee shall there finde that the disobedience breach of Gods law which is sinne 1 Ioh. 3.4 is that needle which draweth after it the whole file and long thred of misery and evill Againe that God is the soveraigne disposer who ordereth it according to his owne pleasure is most evident Out of the mouth of God proceedeth not evill and good yes answereth the same Prophet Spirit We have transgressed and rebelled and thou hast not pardoned Thou hast covered with anger and persecuted us thou hast slain and hast not pittied thou hast covered thy selfe with a cloud that our prayer shold not passe through thou hast made us the of-scouring and refuse in the midst of the people Shall there be any evill in a Citie and the Lord hath not done it I make peace and create evill Moreover that the generall end and office of affliction is as a trumpet to summon and call us into the Courts of God to lay downe our rebellion and acknowledge our fealty is every where manifest in Scripture I prepare a plague and purpose a thing against you returne therefore every one I have given you cleannesse of teeth yet have you not turned unto me I have with-holden the raine yet have you not returned unto me Pestilence have I sent among you yet have you not returned to meeâ— I have over-throwne you as Sodome and Gomorra yet have you not returned to me where the Lord most plainly discovereth his end of sending in so many grievances among them namely that they might returne by repentance I have smitten your children in vaine they have received no correction Affliction is no good end when correction or amendment followeth not Wherfore should you be smitten any more you fall away more and more The speciall end why God smiteth ceaseth wheÌ„ men reject repentance Furâ—hermore that Affliction is a messenger of wrath and indeede the gate of hell to the Reprobate will easily appeare by many plaine testimonies Fire is kindled in my wrath and shall burne to the bottome of hell I will send plagues among them I will bestow mine arrowes upon them Such were those afflictions laid upon Caine Saul Iudas c. Especially this truth wil be cleared in those plagus spent on Pharaoh and Egypt which were not appointed by God or ever intended as means to reclaime him else God would have rebuked Satan and not suffered him to harden the heart of that heathen King by them to further obstinacy but 1. to make his resistance more unexcusable 2. to be fore-runners to his destruction of body and soule For to this end God appointed him to shew his power in him even that power of the Potter over the clay to mak one vessell to honour another to dishonour that power whereby hee hath mercy on whom hee will have mercie and whom be will he hardeneth Compare Exod. 9. 16. with Rom. 9.17.18.21 But that Afflictions are Embassadours of peace to the faithfull and indeede a narrow gate yet a gate leading to their happinesse shall most clearely bee shewed by that which followeth and in the meane time may be sufficiently manifested by the testimony of the Apostle Wee must through many afflictions enter into the kingdome of God Now all afflictions may be differenced eyther from the subject in which they exist or the end for which they are sent The subject in which they exist is either soule or body where I so farre extend the words as to include in them al necessaries belonging to both Thus blindnes hardnesse deadnesse of heart terrors griefe desertions of the Spirit sinful infirmity many other may be reckoned among the evils and afflictions of soule so sicknesse payne losse of friends poverty disgrace and infinite other hanging upon the body and bodily estate Againe they may be considered from their end why they are sent by God namely for correctioÌ„ to some to others for confusion thus they are chastisements to his children to rebels punishmeÌ„ts It will therfore mâ—ch further our proceeding if wee briefly lay downe the difference between chastismeÌ„t punishmeÌ„t First then it is more apparent then can be denied that in the matter of them there is none or little difference For in outward evils All things come alike to all the same condâ—tion to the just unjust to him that sweareth and to him that feareth an oath So likewise many spirituall evils are common to al which is evidently cleared in the testimonies of many afflicted Saints The arrowes of the Almighty are within me the poyson whereof drinketh up my spirit the terrours of God doe set themselues in array against me Thou writest bitter things against mee and makest me possesse the iniquities of my youth Thus David complaineth that hee had lost the joy of Gods salvation see also Psal. 38.2 and 2 Cor. 7.5 So then both the faithfull and unfaithfull suffer many evils and the same afflictions in the matter of them befall both Secondly it must bee remembred that by reason of this neerenesse in their matter they are sometimes used one for another and punishment called chastisement and chastisement used for punishment though not ofâ—en yet sometime even the Scripture useth these termes promiscuously affirming the godly to be punished and the heathen chastened But in propriety of speeâ—h there is very much and palpable difference For Divine chastisement is such affliction which God of his fatherly wisedome and love layes upon his children for the triall and increase of his grace in them here and their glory in him hereafter sustayning them in the meane time by his Spirit and so bringing forth in them the fruit of holinesse and righteousnesse Contrary Divine punishment is that affliction which God in wrath and hatred layeth upon the wicked as an enemy to their confusion and further damnation with-holding the comfort and saving worke of his holy Spirit which therefore produceth in them murmuring despayre and blaspheming CHAP. IIII. The difference betweene punishnishment and chastisement OBserve from hence five manifest differeces wherby the chastisements of God are distinguished from his punishments The first is from the fountayne or cause whence they issue Chastisement is from a fatherly love and faithfulnesse in his Covenant Whom the Lord loveth he chasteneth scourgeth every â—on whom he receiveth As many as I love I rebuke chasten See also Pr. 3.12 His promise in his Covenant is If they break my Statuts keep not my Commandements Then will I visite their transgression with the rod their iniquity with strokes My Covenant will I not break c. I haue sworn by my holinesse I will not faile David
IOY IN Tribulation OR CONSOLATIONS FOR AFFLICTED SPIRITS By PHINEES FLETCHER B.D. and Minister of Gods Word at Hilgay in Norfolke PSAL. 34. 19. Many are the troubles of the righteous but the Lord delivereth him out of all LONDON Printed for Iames Boler dwelling at the signe of the Marigold in Pauls Church-yard 1632. TO THE TRVLY HONOVRABLE MY MOST HONOred Cousins Sir WALTER ROBERTS Knight and Baronet and to his gracious Lady everlasting Consolaâ—ioâ—s of the Eternall Comforter SIR your very ancient Gentry doth not so enoble you in the eyes of the world as your new man in the sight of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith that ancient eloquent Father The new birth is the noblest birth In the Creation Man was the first and last creature last in time first in place and dignily being made the Sonne of God and the great Favourite of heaven And now the New Creature though last borne as Iacob yet as Iacâ—b obtaines the birth-right and over-tops the elder The best Herald Gods blessed Spirit preferres the Beraeans as more Noble or best borne who received the Word with all readinesse of minde c. And surely if high bloud of Generous parents sets us aloft in the eye of the world how much more lustre among Christians will that immortall seede give you whereby you are borne not of bloud nor of the will of the flesh nor of the will of man but of God Now though I well know that the neare relation of fleshly Alliance and bloud which is betwixt us beside many other knots of friendship have tyed my heart long since unto you both in all unfeyned affection yet this spirituall kindred is a much dearer and nearer linke uniting my soule unto you in the bond of the Spirit so that I can truly say with that blessed Apostle I am affectionately desirous of you and willing to impart to you not onely this slender fruit of the Gospell but mine owne soule bebause you were deare unto mee I am confident you will receive this pledge of love with the same afâ—ection with which it is presented and therefore leaving these few Consolations to the application of that great Comforter and your selves with all your Olive branches unto the Vnction of that holy one and perfect growth of the blessed Spirit I commend the weake Author to your Christian love and prayers who while hee is shall ever be Your willing servant in the Lord Iesus PHINEES FLETCHER TO THE POORE in SPIRIT CHristian Reader Whosoever thou art who mournest and art humbled under the sense of spirituall povertie to thee belongs that blessednesse of the heavenly kingdome and strong consolations of that great Comforter witnesse he that bought it for thee and by his owne mouth hath bequeathed it to thee in his Testament But how cunning Satan is to hide this evidence from thy blubbered eyes wâ—ll neede no other testimonie then thine owne unquiet and dejected spirit The height of grace is rejoycing in the Lord and this is a joy unâ—peakeable and glorious and indeede a lesser heâ—ven upon earth Now that cursed enemie envies thee that thy future heaven but is raging mad that thou should'st even here also enjoy an heaven of joy in this vale of teares therefore employes all his policies and fallacies to hinder thy rejoycing and to hold downe thy heart in distrustfull feares and sorrowes Thou maist easily observe that none have beene more câ—st downe in this uncomfortable mourning then those who thou wilt confes have had most cause of rejoicing That Princely Prophet had the oath of God attesting by his holinesse that he would not faile David And I know thou wilt acknowledge that he was in the deepest mourning a blessed Saint and had great cause to rejoyce alwaies in the Lord yet was there a time when his soule lay groaning under an intolerable burthen of heavie discomforts He that when hee walked in darkenesse and had no light when not one sparke of earthly consolation shined forth unto him could yet stay himselfe on the Lord and could fill his heart in this wane nay ecclipse with the borrowed light of his countenance â—ven this Saint found a time when his soule refused comfort when even the remembrance of â—od his maine cordiall became his speâ—iall coâ—asive so that his spirit was overwhelmed with it Reade carefully that 77 Psalme and thou wilt confesse that thy troubles of spirit doe not equall at least cannot exceede his It is a constant practice of Satan to hold and rocke a carnall heart in all presumptuous quietnesse and rejoycing and if he may to keepe downe the beleeving soule in continuall unchearefulnesse and mourning I have desired therefore to publish this little Treatise which God hath blessed to some in private that if he be pleased to glorifie his power in great weakenesse thy wounds may be suppled if not cured and to give occasion to some Brother who hath more gifts and lesse employment to enlarge this excellent subject Remember thou that the joy of the Lord is thy strength Oh let not thy sorrow no not for sinne drowne thy rejoycing in that Saviour who is become sinne for thee that thou mightest bee the righteousnesse of God in him I know when thy soule is farre from peace thou wilt be readie to say My strength and my hope is perished from the Lord but remember the Lord is thy portion Remember It is good that a man should both hope and quietly wait for the salvation of the Lord. And let thy heart be assured and in that assurance comforted that The Lord is good unto them that wait for him to the soule that seeketh Waite for thy Lord for hee will come and will not tarry Hee that testifies these things saith Surely I come quickly Amen Even so Come Lord Jesus If you receive any profit let mee have some use of it in thy prayers Thy compassionate Fellow-member P. F. CHRISTIAN CONSOLATIONS FOR THE AFFLICTED SPIRIT CHAP. I. The necessitie of comfort in this life AS in this estat of mortalitie our weak bodies stand in coÌ„tinual need of reparation as well by Phyâ—icall purgations to dissolve and cast out ill humours which through distemper either of ayre or dyet have crept in upon us as continually by seasonable refreshings and some exercise to gather maintaine strength and health so and much more our weaker Spirits in this sinfull world so subiect to backsliding have much necessity of continuall comfort as well to raise up our fainting soules when they are staggering through unbeliefe as to under-prop and hold them fast when they stand by faith For Comfort in the large sense being nothing else but the fortifying the heart against the assault of evill it cannot be denied but that malicious enemy of man especially of Christian men holds every one in a straight siedge and failes not to make battery by all manner of engines against soule