sinners Mat. 22. 9 10 may be seene in his gracious inuitation of the vnworthiest to come to the wedding of his Son yea more by his beseeching sinners to be reconciled to him 2 Cor. 5. 20 and by the many and weighty arguments he vseth to perswade men to beleeue by the great rewards earthly and spirituall temporall and eternall which all beleeuers shall enioy and by the fearefull woes which shall fall on all vnbeleeuers both in this life and that to come Ioh. 7. 38. 3. 18. as plentifully is to bee seene throughout the Scriptures Out of all this mee thinkes a poore distressed sinner might thus stirre vp himselfe to beleeue If this bee certaine Note that God would not haue me perish but is very willing to saue me and therfore hath not onely prouided all sufficient meanes to bring mee thereto and made such a generall pardon as may assure mee I am contained vnder it yea seeing I now know that I am inuited and called to come to Christ and intreated to bee friends with God then may I be bold to come and assure my self I shal be welcome Yea further if I will not forgoe all these rich rewards tendered vnto me and pull vpon my selfe most iustly all those woes which God hath threatned against all despisers of his mercies then must I gladly accept Gods mercy offered to mee and if I finde my vnbeleeuing heart to draw back then must I ply the Lord with feruent and constant prayers that hee would draw mee by his Spirit to come to Christ and so to rest vpon him for my saluation And thus much for the generall promises both in regard of the matters promised and of the persons to whom they bee proclaimed that euery one who heares them may claime his part in them Speciall benefits Now to come to those speciall benefites which we receiue in Christ which belong to this first point how our faith is to bee strengthened in the assurance of our saluation by Christ I intend to referre all that I haue to say herein to these two 1. our Justification and 2. the fruites immediately growing from thence which I gather out of the Apostle Rom. 5. 1. to bee these three 1. Reconciliation 2. Adoption 3. Hope of Glory Concerning Iustification Iustification it is euident by the Scripture that all our saluation depends vpon it that whosoeuer shall bee saued must be iustified and therefore of necessity he that is not iustified must needs bee condemned it behooueth then euery one who lookes for saluation well to conceiue what it is to be iustified in Gods sight and then to make sure worke that hee may attaine it yea and know it also that hee is iustified without which is no comfort or hope of happinesse To be iustified before God is to be made righteous that is not onely without all sinne but hauing all that righteousnes which God in his holy law requireth as Rom. 2. 13. So was Adam and Eue by creation Eccl. 7. 31. God made man righteous Heb. 7. 26. So was Christ Such an high Priest it became vs to haue who is holy harmelesse vndefiled separate from sinners and made higher then the heauens Besides these not one of the whole stocke of mankinde was thus righteous but euery soule young and old was is and euer shall be in this world voyde of this righteousnesse and full of all vnrighteousnesse As Rom. 3. 20. Therefore by the workes of the law shall no flesh be iustified in his sight It followeth then that all that shall be saued must bee iustified another way and that is this by hauing that perfect righteousnes which was in Christ alone to bee accounted theirs as if it had been in themselues Not intending to enter into any further discours hereof which may bee seene in sundry Treatises written of this argument all our care must bee to get this grace in Christ whereby we shal assuredly be saued The Scripture is cleare that this is obtained by faith and no way else as besides sundry other scriptures the Apostle both soundly and plentifully prooueth Rom. 3. Gal. 3. reade the places in which wee shall see not onely the truth of the doctrine but many motiues to beleeue and imbrace this grace wrought by Christ for vs and by him freely offered vnto vs that we might receaue it to our comfort To this purpose is that which is said Rom. 3. vers 21. 22. But now is the righteousnesse of God made manifest without the Law hauing witnesse of the Law and the Prophets to wit the righteousnesse of God by the faith of Iesus Christ vnto all and vpon all that beleeue And so forward to the end of the chapter wherein for our purpose this is chiefly to be considered That as none are partakers of this benefite of Iustification in Christ but beleeuers so seeing none can beleeue to enioy this but such as know that God freely and faithfully offers it to them therefore it is here and elsewhere oft reuealed that as all haue sinned and are depriued of the glory of God so are they iustified feeely by his grace through the Redemption that is in Christ Jesus Which as I said cannot bee vnderstood that all doe receiue this mercie of Iustification purchased by Christ but that as Christ hath wrought it so God doth indifferently offer it in the Gospell to all which is more manifested by the words following verse 25. Whom God hath set forth to bee a reconciliation through faith in his blood to declare his righteousnesse by the forgiuenesse of sinnes that are passed c. The vse to bee made of these Vse and the like for the strengthening of our Faith in the assurance of our saluation by Christ is this that euery one who would beleeue doe set before him on the one side his owne sinfulnesse and cursednesse to be such that he is no way able to make any satisfaction whereby he might be deliuered on the other side that Christ hath made a full satisfaction vnto his Father for him a miserable sinner and freely offers it to him which if hee beleeue it shall be accepted for him and he thereby saued that this may draw him to renounce all hope in himselfe and so to relie vpon Christ for his Iustification and saluation This shall be more manifest in the parts of Iustification Parts of iustification which are forgiuenesse of sinnes Forgiuenes of sinne and imputation of righteousnesse and more especially in the former forgiuenesse of sinne which so vnseparably bringing in the latter imputation of righteousnesse the Scripture doth most labour to assure vs of And for this cause all blessednesse is worthily placed herein both by the Prophet Dauid and the Apostle Paul saying Blessed are they whose iniquities are forgiuen Psal 32. 1 2. and whose sinnes are couered Rom. 4. 7 8 Blessed is the man to whom the Lord imputeth not sinne That it may driue
put on the whole armour of God Eph. 6. 11. that wee may bee able to stand against the 〈◊〉 of the deuill 1 Tim. 6. 12 and elsewhere â— Cor. 16. 13. to fight the good fight of faith to 〈◊〉 and stand fast in the faith to quite vs like men and to bee strong In all which and many the like this is required that all they who haue by faith receiued Christ and so from and in him all needfull grace whereby 〈…〉 enabled to withstand all their spirituall enemies That they I say should manfully 〈◊〉 the Lords battels and 〈◊〉 through sloathfulnesse not cowardlinesse shrinke backe and giue way to their enemies which would bee their ouerthrowe as daily experience sheweth Heerein many faile On the other side many rashly rushing into the battell vnarmed and so are soare foiled which is the common errour of those who wanting faith both resolue to leaue such sinnes as bring them to terrour before God and shame before men and doe also many wayes bind themselues thereto as to leaue badde company dicing carding drinking and worse yet oft they preuaile not and if they doe it is farre from true mortification and so indeede are neuer the neerer to true comfort So needefull therefore it is for all that may hope for victory in this spirituall battell first to get this Armour and then to fight And thus haue I shewed the best way I know for the ouercomming of our seuerall corruptions and all other spirituall enemies which seeing it cannot bee attained to but by faith For this is the victory that ouercommeth the world 1. Ioh. 5. 4. euen our faith it well prooueth the point I intend and so commends this precious gift of faith that any who euer felt or feares the wounds of sinne and hath tasted and desires the reioycing of a good conscience whereof 2. of Corinth 1. 12. shall see cause enough to perswade him aboue all to take vp oft and againe as the word signifieth The shield of faith Eph. 6. 16. The same may be saide for the other part of sanctification namely that all to our ability to leade a godly life and comfortably to performe all good duties to God and man is no other way attained then by faith as it hath beene already and might more plentifully be prooued by Scriptures and experience if neede so required But I will onely adde this for helpe of the weaker to shewe them how by the helpe of the former rules fitly vsed they may be able in some good measure to practise all holy duties and specially such in which they most faile First 4. rules for practise of all duties euery one is to inquire and by all meanes hee may to learne 1. to know our duties what be the special duties which God requireth at his hands either in his generall calling of Christianity or speciall place wherein God hath set him and what be the gifts and graces wherein he is most weake that so hee may more earnestly labour for the attaining of them which knowledge shall bee as a light to guide him in the right way to heauen Whereas otherwise men are in darknesse and can neuer possibly leade a godly life and though they may haue some desires to take a better course yet this ignorance will so blind them they shal not find the way which is one chiefe cause why the liues of manie professing religion are so barren that little more can be seene then bare leaues of profession Most thinke it enough to auoid grosse offences and to practise common duties of religion and righteousnesse but to know how to please God in all things this is too precise and more then needes whereas the best of Gods children seeing and bewailing their blindnes do oft and earnestly seeke to God to giue them knowledge and vnderstanding Rom. 12. 1. what the good will of God is 〈◊〉 and perfect Psal 119. The example of Dauid is sufficient in this case how vnceâ—â—antlie hee prayed to God To teach him his 〈◊〉 to giue hiâ— vnderstanding who yet had as much knowledge of his duty as any other The great neede and vse of this knowledge what God would haue vs to doe in our places and in our seuerall estates of prosperitie and aduersitie may easily bee seene by all that haue any care to please God who shall find theÌ„selues to seek in many things both what to do how to carry themselues And therefore I aduise all who may looke for any comfort of an holy life carefully to examine themselues in what duties they be most failing either in not doing them or doing them amisse And for their helpe to doe as before was taught in the first rule of mortification â—ow to find out our chiefest sinnes so here to know what is the chiefest worke God would haue vs to doe and in what manner it ought to be done that this may be euer as a light to shew vs the good way wherein God would haue vs to walke This is the first rule to bee obserued for the well ordering of our whole life which though it be so necessary that there can be no good life without it yet it is not sufacient And therefore in the next place 2. rule to get a willing mind wee are to labour to get our hearts ready and willing to doe such good things as wee know God requires for wee are not more ignorant what God would haue vs to do and in what manner then vnwilling to doe either as our daily practise prooueth especially to do more then vsually is done which the Lord knowth is very poorely performed for to let passe the carnall ProtestaÌ„t hypocrite who do al to halfes and for shew this will be found in those that haue some truth that though they make conscience of some duties yet are very hardly brought to others which bee more laborious or more crossing their corrupt nature in their credit profite or pleasure Hence it is that many are so negligent and slight in reading priuate prayer meditating instructing of their families sanctification of the Sabboth so hardly brought to sobrietie and and true liberalitie But of all how seldome can the most of vs be brought to humble our selues in fasting and prayer though wee haue neuer so many and iust causes to pull vs often hereunto both for our selues and others in publike and priuate These and the like prooue this rule to bee most needefull to gette our hearts more willing to euery known dutie The way whereby this is obtained is an often and aduised consideration of the great gaine which comes by a conscionable discharge of these duties that belong vnto vs in bringing glorie to God profit to others and peace to their owne soules all which is more commonlie confessed then soundly enioyed of manie true beleeuers Of this gaine well spake the Apostle 1. Tim. 6. 6. saying Godlinesse with contentment is great gaine and chap. 4.
righteous in Gods sight To the same purpose it is said that wee are made the righteousnesse of God in him 2 Cor. 5. 21 And that of the Prophet Esa Esa 53. 11. By his knowledge shall my righteous seruant iustifie many for hee shall beare their iniquities And for this cause is Christ called The Lord our righteousnesse Ier. 23. 6. 33. 16. and that he is the end of the Law Rom. 10. 4. for righteousnesse to euery one that beleeueth And for this cause are the Sacraments said to be seales of the righteousnes of Faith 4. 11. to the same intent much wherein wee see how plainely and plentifully the Lord sets out this perfect righteousnesse and life thereby in Christ to be made ours Which if any shall but neglect and passe by and not accept how shall hee escape most iust condemnation As wee reade Heb. 2. 3. speaking of the same matter How then can this but perswade euery one Vse who desires saluation with both hands as wee say to receiue this great gift of Christs righteousnesse to bee his wherevpon depends so certainly his eternall happinesse And how iustly shalt thou perish who hearest of this great goodnesse of God prepared in Christ and offered in the Gospell to thee and yet wilt not receiue it but either securely neglect it or at least by thy vnbeleefe depriue thy selfe of so incomparable a benefite I can say no more to perswade thee but I beseech the Lord to perswade thee and doe thou giue the Lord no rest till by his Spirit he draw thee to embrace this benefite to thy euerlasting comfort Now to come to the fruites of Iustification Fruites of Iustification which bee so many effects of Gods grace accompanying and following our Iustification 1. Reconciliation 2. Adoption and 3. Hope of Glorie I am not ignorant that these bee set in another order diuersly by diuers Diuines which is not much materiall for all consent that they bee speciall benefites which Christ hath purchased for vs by his death and obedience and serue much for the assurance of our saluation Whereas on the contrarie the ignorance or doubting of them must needes breed much discomfort especially in time of temptation and at the houre of death Yet seeing these doe so depend vpon the former of our Iustification that hee who is iustified cannot want these and without a man be iustified he can neuer enioy any of them either to bee at peace with God much lesse to come into so high fauour as to bee adopted and made Gods childe and heire of all his blessings and lest of all attaine such hope of euerlasting glorie with God in his kingdome as might make him here in this vale of miserie not onely to cheere vp his heart in the expectation thereof but outwardly to reioyce and holilie to boast thereof seeing I say the iustified man and none else hath these most certainly the best way to get assurance of these is to make sure our Iustification in such sort as hath beene already shewed But seeing the Scriptures doe oft make mention of these that God hath prepared and offered these to vs in Christ it shall bee to our comfort to take knowledge of them and so labour for the right vse of them Remembring that I haue in the former part of this Treatise spoken of these effects of our faith out of Rom. 5. 1 c. to set out the great and pretious fruites which are gotten by Faith thereby to prouoke all more to labour for Faith I may now be the more briefe especially seeing the Scripture including them in the former is not so plentifull as in the former For the first of these Reconciliation Reconciliation I vnderstand that whereas before wee were in Christ we were enemies to God by reason of sinne Now by Christ wee are reconciled and made friends as Rom. 5. 10. For if when wee were enemies we were reconciled by the death of his Son much more being reconciled wee shall be saued by his life So likewise notably is this set forth 2 Cor. 5. 18 19 20. All things are of God who hath reconciled the world vnto himselfe by Iesus Christ and hath giuen vs the ministerie of Reconciliation For God was in Christ and reconciled the world vnto himselfe not imputing their sinnes vnto them and hath committed to vs the word of Reconciliation Now then are wee ambassadours of Christ As though God did beseech you through vs we pray you in Christ stead that yee bee reconciled to God In both which Scriptures these two things I obserue for our purpose first that we being rancke enemies to God Christ by his full satisfaction whereof his death was a principall part hath reconciled God his Father vnto mankinde yet not so that any haue the benefite thereof but they who gladly doe accept it The second is that seeing none could so much as know this much lesse haue warrant to beleeue to haue any part in it Therefore the Apostle as a faithfull disposer of the secrets of God plainely affirmes and for more certaintie repeats that this reconciliation was wrought for the world that is all mankinde though againe I say none but beleeuers enioy it And the more to draw vs to beleeue that God hath granted out a commission to the Ministers of the Gospell to preach and publish this good newes of reconciliation wrought by Christ betweene God and man and that they should by all meanes labour to perswade men yea which is wonderfull he saith that God by his Ambassadours doth intreate them to bee reconciled to God that is to accept this vnheard of mercy offered to them These things when I consider I cannot but admire Gods vnspeakable mercie in so seeking to saue vs his enemies and our brutish ingratitude in so light esteeming thereof yea our sensles neglect of our chiefest good and our deadly vnbeliefe by which we depriue out selues of so vnualuable treasure freely offered vnto vs. What may be said more to moue our stonie hearts either to desire or to accept so great grace I well see not but this I see and am sure of that it shall be more tollerable for Turkes and Pagans in the day of iudgement then for thee whosoeuer thou art who liuing in the Church doest either despise or so distrust this bountie of the Lord that thou doest not receaue it As for such who preferre any worldly thing before this vnmatchable mercy and so if not grossely reiect it yet securely neglect it and as swine trample such pretious pearles vnder their feet Reu. 22. 11 I say no more but hee that is filthy let him be filthie still But for such poore soules as doe highly prise this exceeding fauour to be reconciled vnto God and onely bee kept from it by distrustfull feares that it is not for them they being so vnworthie I beseech them in the Lord deeply to weigh what hath beene said to draw them
to God mâ—st attaine this by faith without which as all we doe is sinne Heb. 11. 6. so the Scripture speakes plainely Without faith it is impossible to please God And yet how few be they who haue attained this grace so to liue by faith as thereby to drawe from Christ continuall increase of spirituall strength better to performe all holy obedience and daily to get more comfort that this their obedience shall bee acceptable to God! Two branches of this 1. how to get grace 2. how to be accepted Wherein wee haue these two speciall branches to bee considered How we may get this grace to leade a godly life or how wee may haue comfort that this shall be accepted For the former Some chiefe failings in euery commaÌ„dement that wee may better see how vnable wee bee of our selues to performe all holy obedience and so bee more willing to embrace the remedy I desire euery one carefully to examine himselfe by the Lawe of God how exceedingly he faileth in euery one of them 1. As for example in the first commandement In not walking with God not resting vpon him for relief in all his necessities nor so delighting in him as to count nothing too deare for him and that he is not more afraid to displease God then any in the world besides 2. In the second commaundement how slacke and slight hee is in all the worship of God both priuate and publike as namely in priuate praier which yet for the most part is in greatest vse As for reading the scriptures and other godly bookes how seldome meditation alone and conference with others how little thought vpon So likewise for the publike what carelesse and vnfruitfull hearing praying singing and receiuing of the Sacraments 3. In the third commandement How backeward he is lifting vp the name of God so as he might by all his behauiour bring God into better esteeme with those with whom he conuerseth 4. In the fourth commandement What adoe he hath to keepe his whole man imployed about the true sanctification of the Lords Sabbath In all which whosoeuer shall conscionably consider his waies I nothing doubt but he shall see iust cause to complaine of his want of faith whereby alone hee should receiue power from Christ and his Spirit much more effectually to performe all these holy duties to God The like defect shall be found vpon due examination in all duties of righteousnesse in the second table which God requireth both in regard of our selues and our neighbour As in the fifth commandement I wish euery one duely to waigh how badly hee dischargeth the dutie of his speciall place either in the Family Church or Common-wealth both such as are set aboue others and such as be below gouernours and gouerned and then he shall well see what neede he hath of faith to enable him to a better performance of those duties which his place requireth 6. In the sixt commandement How carelesse he is both in auoiding those things which hurt the life and health of body and soule both of himselfe and others and in vsing all good meanes for the preseruation of both And much more wanting in bearing and forgiuing wrongs in louing his enemies and ouercomming euill with goodnesse 7. In the seauenth commandement likewise What little watch and meanes are vsed to keepe both soule and body chaste and so to auoide all allurements to vncleannesse soberly vsing all our senses and their delights 8. In the eight commandement How hee failes in getting his goods iustly and so vsing them holily to Gods honour mercifully to the releefe of his neighbour and wisely to his owne good of soule and body 9. In the ninth commandement How carelesse he is as to auoide all blemishing of his owne good name or his neighbours any manner of way and so to preserue either and to recouer them being wounded by such meanes as God hath appointed 10. In the tenth commandement How hardly he can bring his heart to loue his neighbour as himselfe and to be as loath to hurt him as his owne selfe and to seeke his neighbours good as his owne Thus haue I briefely drawne out of the Commandements some of the chiefest duties which we cannot deny but that as wee are bound to performe them and desire so to doe so we faile much in the practise of them neither possibly can we doe better till we receiue grace from Christ to enable vs thereunto These being so manifest I hope I shall not neede to say any thing more to perswade any true Christian to labour for the increase of this pretious gift of faith whereby he may get power from Christ better to obey God in all that he shall require at his hands And therefore I would now set vpon this worke which is my chiefe intent to gather some speciall promises and to shew the right vse of Faith for our helpe in this behalfe But that I remember there is an other branch of this matter 2. Branch of this third point how our obedience may be accepted namely how we may doe all our workes in faith that God will accept thereof Wherein it will be no hard matter to shew that we are for the most part as much if not more failing then in the former as both reason and experience will prooue For a meere naturall man voide of all sauing grace may be drawne by selfe-loue for his owne good or by feare of danger that might befall him to doe many good things Mark 6. 20. as wee reade of Herod 2 King 10. 30. Iehu 2 Chron. 25. 2. Amaziah who did that which was right in the sight of the Lord but not with a perfect heart But to bee perswaded vpon good ground that God will accept our weake and sinfull obedience for perfect as if it were without fault this requires true grace yea a greater measure then many a weake beleeuer can attaine From hence it specially ariseth that sundry true hearted Christians Many discouraged by their infirmities very conscionable in their conuersation be yet much discouraged and by reason of the infirmities of their best duties haue little comfort in any thing they doe and so loose if not all yet much fruit of great labour so that it cannot be but welcome instruction to them to heare and learne how they may be assured that their weake obedience shall be pleasing to God as if it were without fault In both which I will doe my best to draw out of the welles of saluation the holy Scriptures such sweete promises as shall abundantly satisfie the thirstie soule whose chiefe desire is nothing more then to haue grace whereby they may serue God acceptably with reuerence and godly feare Heb. 12. 28. And first to begin with the former How wee may be sure wee shall want no grace that we may assure our selues wee shall not want any needfull grace for the leading of a godly life the Lord hath
that we should rather reioyce and be glad as our Sauiour exhorts his Disciples Math 5. â—1 â—2 and the Apostle Iames 1. 2. which was often practised by the holy seruants of God Acts 5. 41. And Paul and Silas in the prison Sang praises vnto God Act. 16. 25. Wee reade also of Paul how he tooke pleasure in infirmities that is bodily not spirituall as himselfe expresseth in reproches in necessities in persecutions 2. Cor. 12. in distresses for Christs sake In all which it cannot be doubted but that the chiefe cause of this reioycing in afflictions was this that their sufferings made so much for Gods glory and the good of Gods Church who were greatly confirmed in the truth Phil. 1. 14 made bold to professe it and ready to suffer for it besides the manifold benefits themselues did reape thereby Heere I might take iust occasion more largely to shew how God is glorified by the afflictions of his children whether they bee sent for correction or for triall And likewise how these afflictions serue many waies for the good of others both which should and oft doe make Gods children more contentedly to beare them But seeing nothing can more preuaile with our fraile nature to make vs take such an vnpleasing potion or byting corasiue then the certaintie of the good it will doe vs therefore we will now consider what bee the chiefe benefits which God promiseth Chiefe Benefits by afflictions and his spirit worketh in the hearts of his children by afflictions Among all which this is most generall Blessed that they be blessed whom the Lord correcteth as Iob 5. 17. Behold happie is the man whom God correcteth therefore despise not the chastening of the Almightie The like Iam. 1. 12. 5. 11. Psal 94. 12. Blessed is the man whom thou chastenest O Lord and teachest him out of thy Law that thou mayest giue him rest from the dayes of aduersitie vntill the pit be digged for the wicked In the same sense it is so oft said Pro. 3. 12 whom the Lord loueth he correcteth euen as father the sonne 11. in whom he delighteth Where this vse is made of it not to despise the chastening of the Lord neither to bee wearie of his correction Which is to like purpose repeated Reve. 3. 19 Heb. 12. 5 6. c. Dauid also professeth the like It is good for me that I haue beene afflicted Psal 119. 71. that I might learne thy statutes In all which and the like is Vse plainly declared that how bitter soeuer afflictions be to our feeling yet to Gods children they be very profitable meanes and so markes of happines and speciall tokens of Gods fatherly loue and therefore so to be accounted of and with thankfulnesse to be receiued The same is said of all the sufferings which Gods children endure for righteousnesse sake which though they greatly differ from chastisements for sinne yet seeing they be bitter to our tast and oft sore afflict vs we haue neede to be heartned to beare and directed to make the right vse of them For this cause the Lord doth pronounce them Blessed that thus suffer Mat. 5 10. 11 which in all former ages of the Church Luke 6. 22. hath made the faithfull to suffer patiently and cheerefully for righteousnesse sake 1. Pet. 3. 14 4. 14. and so must it mooue vs that so wee may glorifie God in our generation as they haue done in theirs But for our better incouragement heerein let vs more particularly consider some of those benefits which Gods children doe obtaine by afflictions These are fitly drawne to three heads by the Prophet Daniel Chap. 11. 3. Benefits by affliction Who soreshewing the afflictions which should happen to Gods faithfull people vers 33. That they should fall by the sword and by flame by captiuitie and by spoile many daies vers 35. he addeth And some of them of vnderstanding shall fall to try them and to purge them and to make them white Meaning heereby that these were the three chiefe ends why God sent such afflictions on his owne children First to take triall of them what drosse of corruption and what sound metall of grace was in them Secondly to purge out that corruption which was found yet remaining in them The third to make them more beautifull and shining in grace all which should turne to the glory of God to the good ensample of others and to their owne comfort For the first Afflictions be trials they be trials of our strength and weakenesse what faith and patience we haue in bearing them what loue we beare to God who sends them and what we be the better by them This is oft in Scripture set out by this comparâ—son of gold and siluer tried by the fire So Zach. 13. 9. Speaking of the remnant of Gods people who should be reserued out of that generall destruction saith And I will bring the third part thorow the fire and will refine them as siluer is refined and will trie them as goldis tried the effect whereof followes They shall call vpon my name and I will heare them I will say it is my people and they shall say the Lord is my God So Ierem. 17. 10. Complaining of the deceitfulnesse and wickednesse of the heart to be exceeding saith I the Lord search the heart I try the reines to giue euery man according to his waies and according to the fruite of his doings heereof Salomon speaking more generally Prou. 17. 3. saâ—th The fining pot is for siluer and the furnace for gold but the Lord trieth the hearts But more specially to the present purpose is that of 1. Pet. 1. 6 7. where he sheweth that the end of those manifold temptations which for a season made sad the hearts of Gods children when neede required was this That the triall of your faith being much more precious then of gold that perisheth though it be tried by fire might be found vnto praise and honour and glory at the appearing of Iesus Christ And therefore chap. 4. vers 12. he exhorts them Beloued thinke it not strange concerning the fiery triall which is to try you as though some strange thing happened vnto you But reioyce in as much as yee are partakers of Christs sufferings that when his glory shall be reuealed yee may be glad also with exceeding ioy To like effect the Apostle Iames 1. 2. exhorts My brethren count it all ioy when yee fall into divers tempâ—tations knowing this that the trying of your faith worketh patience Many moe Scriptures might to this purpose be alledged In all which may be seene Application that this is one speciall benefit of the afflictions of Gods children that by thâ—se may be made manifest as to others so to themselues what drosse of sinne and pure metall of grace is in them It s not to be doubted but God knows perfectly what is in them yet he is sayd oft to