The Marks of the Children of God and their Comforts in Affliction, Chapter 4
How although the markes of our adoption bee in vsus but ſmall and feeble, yet wee ought, and may aſſure our ſelues that we are the children of God.
CAP. 4.
I See well (will ſome ſay) that I hauehave iuſt matter to beleeue it: & therefore am I the more ſory that I feele not faith in my ſelf, to aſſure me without doubt that I am the child of GOD, which thing troubleth mee greatly, ſo as I feare leaſt by this mine incredulitie, I reiect the grace of God. But vnderſtand I pray thee for thy comfort, that there is great difference betweene vnfaithfulnes and weaknes of faith. The vnfaithfull man or infidell careth not for his ſaluation: or,The firſt temptation proceeding of the ſmall feeling of our faith. reiecting the ſaluation which is in Ieſus Chriſt alone, ſeeketh ſaluation other where. Contrariwiſe, the faithful deſire ſaluation: he knoweth that his ſaluation is in Ieſus Chriſt alone: he ſeeketh it in him, and feeleth a deſire to increaſe in aſſurance, that he hath ſaluatiō in Ieſus Chriſt, though he doo not yet feele this peace & ioy in the holie Ghoſt ſo manifeſtlie as faith bringeth it forth at the laſt. Alſo it is not written, he that feeleth, but hee that beleeueth hath euerlaſting life.Iho. 3.36. Heb. 11.1. Rom. 8.23. And indeed, as faith is of things that are not ſeene, ſo the vnderſtanding of it conſiſteth more in certaintie, than in apprehenſiō. In this complaint of Dauid, yea and of Chriſt himſelfe: My God my God, why haſt thou forſakē me.Pſal. 22.1. Mat. 27.46. We heare the teſtimonie of faith by theſe wordes: my God my God, but without apprehē ſion or feeling of fauour or ioy, as this complaint, why haſt thou forſakē me, ſheweth. Alſo our faith may bee ſo ſmall and weake, as it doth not yet bring forth fruites that may be liuelie felt of vsus. But if ſuch as feele themſelues in ſuch eſtate, deſire to hauehave theſe feelings: if they aske them of God by praier. This deſire and praier are teſtimonies that the ſpirit of God is in them, and that they hauehave faith alreadie. For, is ſuch a deſire a fruite of the fleſh, or of the ſpirit? It is of the holie ſpirit, who bringeth it forth onlie in ſuch, as he dwelleth in. He dwelleth then in them. In like manner, is not this praier the worke of the holy ghoſt in thē? For it is the holy ghoſt (ſaith S. Paule) which praieth for vsus,Rom. 8.25. and in vsus, with grones that cannot be expreſſed. Againe, none can come to God by praiers, if he hauehave no truſt in him. Then theſe holie deſires and praiers, being the motions of the holie ghoſt in vsus, are teſtimonies of our faith, although they ſeeme to vsus ſmall and weake. As the woman that feeleth the mooning of a child in her wombe, though verie weake, beleeueth and aſſureth her ſelfe that ſhe is with child, and that ſhe goeth with a liue child: ſo if we hauehave theſe motiōs, theſe holie affections and deſires before mentioned, let vsus not doubt, but that wee hauehave the holie ghoſt (who is the author of them) dwelling in vsus, and conſequentlie that wee hauehave alſo faith. And we muſt vnderſtand, that the faith of the children of God ceaſeth not to bee a true faith, although they feele doubts, feares, & miſtruſts. For if they delight not in ſuch infirmities,Rom. 7. to nouriſh them; but are ſorrowfull and reſiſt them, with deſire to feele their ſaluation in Ieſus Chriſt, behold a battaile in them: and betweene whom? Betweene the ſpirit and the fleſh: betweene faith and miſtruſt. There is then in them faith aſſailed with doubts, and the ſpirit fighting againſt miſtruſt, and labouring to ouercome it. Theſe doubts, miſtruſtings, and incredulities are the fierie darts which Satan throweth againſt our faith, the which bearing the blowes, as a buckler, as S. Paule ſaith: thruſteth them back and quencheth them, ſo as they pearce not to the heart.Eph. 6.16. What deuiſes or aſſaults ſoeuer the diuel make againſt vsus, faith S. Auguſtine, ſo he occupie not the place of the heart where faith dwelleth, he is driuen backe. Incredulitie then aſſaulteth vsus without, but woundeth vsus not deadlie: It troubleth onlie, or ſo woundeth, as the ſtroake is yet curable. And ſuch temptations and aſſaults are common to the moſt faithfull & excellent ſeruants of God. If wee conſider the continuall courſe of the life of Dauid, there is no mirrour of faith better to bee noted than in him. And yet was not he aſſaulted with great feares and doubts? What cōplaint maketh he in the 77. Pſalm? Hath the Lord forſaken for euer?Pſal. 77.8, 9 10, 11, verſ. will he no more ſhewe me fauour? Is his merciemercy cleane gone for euer? Is his promiſe come to an ende for euermore? Hath God forgotten to bee gracious? Hath he ſhut vp his louing kindnes in diſpleaſure? And to conclude, he holdeth ſuch a courſe, as a man deſperate, ſaying: This is my death. Where was then in Dauid, the feeling of his faith? For al this he had not loſt it. And indeed all theſe words were but repreſentations of feare and diſpaire aſſailing the faith that was in him, and fighting againſt it: As hee ſheweth in other places verie plainly, ſaying: My ſoule, why art thou caſt downe,Pſal 42.12. Pſal. 43.5. why art thou ſo heauie within me? Put thy truſt in God, for I will yet giuegive him thanks, for as much as he is my manifeſt deliuerance (as it were before my face) and my God. If theſe teſtimonies of faith before mentioned ſeeme ſmall: how ſmall and dark was the faith of the Apoſtles before the reſurrection of Ieſus Chriſt? They beleeue that Chriſt is the ſonne of God,Mat 16.16 Iohn 6.69. Mat. 17.23 Luke 9.45. Luk 24.11 Act. 1.6. the ſauiour of the world: but yet they vnderſtand not that he muſt die, and riſe againe: wherein notwithſtāding lieth the principall reſt of our faith. Yea, and after his reſurrection they (acknowledge him for a King) imagined rather a carnall, than a ſpirituall kingdome. If their faith was darke in their vnderſtanding: it was alſo ſmall in their hearts, when they were offended at Chriſt, and all forſooke him: & Peter himſelfe renounced him.Mat. 26 31 Mar. 14.27. Mar. 14.50. Mat. 26.70 Mar. 14.68 And yet we cannot ſay, that they were without faith, though it were then verie weake and ſmall. And alſo when the ſhip being couered with flouds they cried to Ieſus Chriſt:Luk. 22.32 Matt. 8.25. ſaying, ſaue vsus, we periſh: he calleth them not infidels, but men of little faith, & fearefull: ſhewing that they had ſome faith in them, though verie ſmall, and aſſailed with feare, wherein notwithſtanding hauing recourſe vntounto him, they were heard, and deliuered out of daunger. For he came not to breake the bruſed reede, nor to quench the ſmoaking flax: As Eſay foretold,Eſa. 42 3. Matt. 12.18 ſhewing therby, that there are ſome of the children of God, weake as a bruſed reede, and hauing as little ſtrength of faith, as in ſteed of flaming, it ſmoaketh onlie. This ſmalnes and beginning of faith is verie aptlie noted by S. Paule, ſaying:Rom. 1.17. that the righteouſnes of GOD is reuealed by the Goſpell from faith to faith. He ſheweth that there are degrees in faith, and that it happeneth to vsus in the reuealing of the righteouſnes of GOD, by which we are iuſtified, as when we ſee one ſo farre off, as with much a do wee know him: but the neerer we approach, the more cleerelie we diſcerne him. Manie of the children of God are like to that blind man, whoſe eyes Chriſt opened,Mar. 8.29. but ſo at the beginning, as he ſawe men like trees, forthwith he recouered his ſight, but yet troubled at the beginning, but afterward cleared. To bee ſhort, he who in the perſon of his Apoſtles hath taught vsus to pray vntounto God to increaſe our faith, ſheweth that he hath children in whom it is weake,Luk. 17.5. and hath neede of increaſe. Alſo the chiefe wiſedome of the moſt perfect is to profite. And to this purpoſe wee muſt remember, that in all ſpirituall graces, there is nothing but beginnings and imperfections, in the moſt perfect, and moſt highlie exalted in this life. But that the perfection (to the which notwithſtanding wee muſt alwaies tend) and the accompliſhment ſhall be in heauen. To conclude, there are two effects or fruits of faith, to wete, the reſt & peace of the conſcience before God: and ſanctification, which conſiſteth in the mortification of the workes of the fleſh, and newnes of life. Now, as the reſt and peace of conſcience proceeding frō faith, is a teſtimonie that it is in vsus, ſo is alſo ſanctification, and the deſire to walke in the feare and obedience of God. And indeed, faith is the fountaine of good workes. If then, one of theſe fruites be languiſhing, the other ſufficeth to aſſure vsus that wee hauehave faith. As it is knowne that there is true and naturall fire, by the flame & the heate, which are two effects and operations of fire: but if the flame ſhall become weake, the heate ſhall ſuffice to aſſure vsus, that it is naturall, and not a painted fire. In like manner, if this fruit of thy faith be weake, to feele peace and reſt in thy conſcience, and yet thou feeleſt the other effect of faith, to wete, a deſire to the workes of the ſpirit, louelove towards God, and deſire to walke in his obedience: This fruit of thy faith is to thee a ſure teſtimonie that it is in thee, though but ſmal and weake. But thou wilt ſay: what comfort or aſſurance of ſaluation can a faith ſo weak and little giuegive me: I anſwere; It can aſſure thee of thine adoption. For ſo thou hauehave but one ſpark of true faith, thou art the child of God. Faith is of ſuch a force,Mat. 17.20 that (following the promiſe of God) one onelie graine of it, though neuer ſo little, laieth hold on Ieſus Chriſt to ſaluation. Againe, it is properlie Ieſus Chriſt which ſaueth vsus, & not our faith: ſauing in ſo much as it is the inſtrument, and as it were the hand by which wee take hold on Ieſus Chriſt. Now, faith how little ſoeuer it bee taketh hold on Chriſt and receiueth him, not by halfes, but all whole: as an infant taketh and holdeth with his little hand a whole apple, though he doth it not ſo ſtronglie or ſurelie as a man. By the apple of our eye, though merueilous little, we ſee verie great mountaines, and the verie bodie of the Sunne, much greater than the whole earth: ſo our faith, though verie little, taketh and receiueth all whole Ieſus Chriſt the ſunne of righteouſnes. He who (being in a darke tower) ſeeth not the light of the Sunne, but by a verie little hole, may notwithſtanding aſſure himſelfe, that the Sunne ſhineth vppon the tower, as well as he that ſeeth it by an open windowe, knoweth that it ſhineth vponupon his houſe. Euen ſo although we are hindered by the cloudes of miſtruſt, that we cannot ſee the Sunne of righteouſnes to ſhine vponupon our ſoules in his brightnes: yet ſo that wee ſee but a little beame, wee know that the ſunne of life ſhineth vppon vsus, which aſſureth vsus that we are the children of God. Alſo whoſoeuer in this life ſhall hauehave the leaſt faith among all the elect, ſhall yet inioye Ieſus Chriſt all whole, and not a little or halfe ſaluation, but the full accompliſhed ſaluation of eternall life. For whoſoeuer beleeueth in Ieſus Chriſt, ſaith Saint Iohn, ſhall not periſh,Iho. 3.16 but hauehave life euerlaſting. Now, as this ought greatlie to comfort vsus in the weakenes of our faith, ſo ought it to bee a ſharpe ſpurre to inforce vsus to growe in faith, that feeling ſo much the more clearelie and liuelie the peace and ioye of our conſciences, by the aſſurance that we are the children of God, wee may the more ſtronglie reſiſt all temptations, and glorifie our God. There are others, who call their faith and adoption in doubt,2. Temptation throgh the ſmalnes of our ſanctification. Ia. 2.17.20. ſaying: That true faith cannot be without good works. Now, I feele my ſelfe ſo miſerable a ſinner, that it maketh me to doubt of mine adoption. Indeed this is a thing greatlie to be lamented, that we render no better obedience vntounto God, that there is in vsus no greater zeale of his glorie, nor more feruent charitie towards our neighbours: and to be ſhort, no better amendement of life. But if thou haſt begun to hate & flee ſinne, if thou feeleſt that thou art diſpleaſed at thy infirmities and corruptions: If hauing offended God, thou feele a ſorrowe and griefe for it: if thou deſire to abſtaine: if thou auoideſt the occaſions: if thou trauaileſt to doo thine indeuour: if thou praieſt to God to giuegive thee grace: All theſe holie affections proceeding from no other than from the Holie ghoſt, ought to be vntounto thee ſo manie pledges and teſtimonies, that he is in thee:Rom. 8.5 As alſo Saint Paule teacheth vsus, ſaying: that as thoſe that delight in the workes of the fleſh, are of the fleſh. So on the other ſide, thoſe that delight in the workes of the ſpirit, are of the ſpirit. Theſe holie deſires then to the workes of the ſpirit, are teſtimonies of the ſpirit dwelling in thee. So as being thus led by the ſpirit of God, thou art the child of God, ſaith Saint Paul: Rom. 3.14 Rom. 3.10And indeed ſeeing the children of Adam are naturallie inclined to all vices and corruptions, it is a marke of regeneration, & ſo of being the child of God, when contrarie to nature we are diſpleaſed with our infirmities, and fighting againſt them, wee deſire and indeuour to faſhion our ſelues according to the will of our GOD.Mat. 22.37. God hath commaunded vsus to louelove him with all our heart, with all our vnderſtanding, and with al our ſoule. Now, as we cannot know God in this life, but in part, and darklie, ſo we can not louelove him but in part,1. Cor. 13.9.12. Aug. ad Bonif. lib. 3. ca. 7. yea verie little. The perfection is reſerued for heauen as alſo S. Augustine ſaith: All the faithfull ought earneſtlie to aſpire to this, that they may once appeare before God pure and without ſpot. But for as much as the beſt and moſt perfect eſtate that we can attaine vntounto in this preſent life, is no other thing, than to profite from day to day: then ſhall we come to this marke, when, after putting off this ſinfull fleſh, wee ſhall cleaue fullie to our God. Therefore alſo, as the ſame author ſaith, when men ſpeake of the perfection of the children of God in this life: to this perfection is required the acknowledging of their imperfection. It is as well in trueth, as in humilitie that the Saincts acknowledge how imperfect they are. God deferreth the accompliſhment of our holines and charitie vntill the life to come, to the end that this pride (which taketh force through the increaſe of vertue) ſhould not ouerthrowe vsus, but that walking in humilitie, God might accompliſh his merciemercy in pardoning vsus,2. Cor. 12.9 his power in ſuſtaining vsus, and his truth in ſauing vsus. And in deede there is nothing more weake, ſaith S. Auguſtine, than the proude, nor more ſtrong than the humble: For as the proude, truſting in himſelfe, who is nothing but vanitie, hath God his aduerſarie, who reſiſteth the proude;1. Pet. 5.5. Iam. 4.6. ſo the humble miſtruſting himſelfe, hath God for his ſtrength and ſaluation. God indeede in his lawe requireth a perfect obedience. But that which he looketh for of vsus his children in this life, conſiſteth more in the deſire to obey, than in the obedience it ſelfe.Rom. 8.5 According whereunto hee ſaieth by his Prophet Malachi, I will ſpare them,Mal. 3 17. as a father dooth his owne ſonne that ſerueth him. If a child take paine to write well, or to do as he ſhould do anie other ſeruice that his father hath commaunded him, although there be great want both in the writing, and in the other ſeruice; yet in bearing with him hee praiſeth him, and ſaieth that hee hath written well, hee had doone his duetie. Godlines, the louelove towardes God, and the obedience that we owe vntounto him, is often ſignified by the feare of God, the which alſo Dauid calleth the beginning of Wiſedome.Pſa. 111.10 And thoſe that hauehave this feare of God, are acknowledged & called the children of God. Then if thou feel ſuch louelove & reuerēce toward God, that thou feare to offend him, thou art the child of God.Pſa. 112.1 But then thou feareſt to offend God, when thou ſhunneſt the occaſions and inticements to ſinne, and when hauing offended, thorough ignorāce, ouerſight, or other infirmitie, thou feeleſt ſorrow and diſpleaſure, to raiſe thee vp againe, being reſolued to ſin no more, and praying to God that he will cōduct thee by his holy ſpirit, that thou maiſt walke conſtantly according to his worde.1. Iohn 3.9 S. Ihon ſaith, that the children of God ſinne not: not that they offend not God eueryevery day, or that they commit not ſometimes moſt greeuous offences, as Dauid and Saint Peter: 2. Sam. 11 Mat. 26.74And as dailie experience dooth too much conuict euerie one of vsus. But he ſaith, that they ſinne not, becauſe they louelove God, and are afraideto offend him, and doe not willingly giuegive themſelues to doo euill: but hauehave ſinne in ſuch deteſtation, that they feele in themſelues that conflict, which Saint Paule ſetteth foorth vntounto vsus in his owne perſon,Rom. 7 in as much as they woulde doo the good which they cannot doo, and doo vnwillingly the euil which diſpleaſeth them: whereof it followeth, as the Apoſtle concludeth, that if they doo that which they would not doo, it is no more they which do it, but ſinne which dwelleth in them: which on the one ſide ought to giuegive thē occaſion to mourne and to crie wyth the Apoſtle, Alas wretch that I am, who ſnall deliuer mee from the bodie of this death? But on the other ſide they ought to feele the comforte which hee addeth, ſaying, I thanke my God through Ieſu Chriſt. And wherefore?Rom. 8.1 Becauſe there is no condemnation to thoſe, who thus fighting againſt the fleſh, walke after the ſpirit, and conſequently are in Ieſus Chriſt. For thereſt, when thou feeleſt a doubt of thine adoption through the want of rendering to God ſuch obedience as thou oughtſt, knowe, that Satan is at hand with thee falſifying the goſpel in perſuading thee, that thou ſhouldeſt bee ſaued by thy workes; or willing to make thee blaſpheme Ieſus Chriſt, in making thee beleeue, that thou mayeſt and oughteſt to be (at the leaſt) in ſome part, a Sauiour of thy ſelfe, and ſo a companion of Ieſus Chriſt. Anſwere to this temptatiō, that thou arte a poore ſinner,1. Tim. 1.15 Matt. 9.13. Rom. 8.5. Rom. 8.1. Rom. 7.22 but that Chriſt came to ſaue ſinners, and that there is ſaluation in none but in hym. Furthermore, if thou feel a deſire to the works of the Spirit, thou art of the Spirit, and there is no condēnation to thee, as is ſaide. If thou delight, as touching the inward man, in the obedience of the commaundements of GOD, hee accepteth thee for holie and iuſt, receiuing this deſire to obey him, for an obedience acceptable vntounto him. He accepteth his owne worke in thee, and pardoneth thee thine. Continue in this holie deſire, fighting againſt the fleſh and the world, ſtrengthening thy ſelf by feruent praier to the Lord. And behold the certaine teſtimonies of thine adoption.
But thou wilt ſay,3. Temptation, becauſe the ſeeling of the fruit of our prayers is ſo long deferred, & becauſe of the weakeneſſe of them. I hauehave of long time asked of God, and do daylie aske his holie Spirite, the encreaſe of faith and grace to be obedient vntounto him; yet I feele no manner of fruite of my prayers. If GOD loued me, and accounted mee for his childe, woulde hee not heare mee? It is the ſame complaint, that in old time paſt Dauid made, ſaying: I am wearie of crying, my throat is hoarſe, mine eies are failed,Pſa 6….4. while I wait on my God. And in another place, My God, I crie by day,Pſa, 22 2 and thou anſwereſt not, and by night, and I hauehave no reſt. Now in ſaying he had no reſt, he ſheweth that he did continue in prayer. Alſo Ieſus Chriſt exhorteth vsus to this diligence, by the example or ſimilitude of the importunate widdow,Luke. 18.1 crying ſtill vponupon the wicked Iudge to do hir right, and at the laſt obtaining by her importunacie. And beſides that, hee waketh vsus vp, ſaying: Heare what the wicked Iudge ſaieth: Becauſe ſhee troubleth mee, I will doe her iuſtice. And God which is your Father and Sauiour, who is iuſt and loueth righteouſneſſe,Pſal. 11.7 ſhall not hee heare the crie of his children crying vntounto him night and day? Verely I ſaie vntounto you,Luke 11.5. that hee will doe it, and that quickely. Hee that went by night to his neighbor to borow bread, continuing ſtill his requeſt, though the other alleadged many excuſes, yet at the length he obtained what he would. Continue then in praying to GOD, without diſcouragement. This perſeuerance in prayer, is an euident and vehement teſtimonie of thy faith. For that is not founde but in the children of God, guided by his Spirite: eſpecially ſeeing thou askeſt the holie Ghoſt,Luk. 11.13 whom Ieſus Chriſt promiſed thee, thou askeſt that, which by his promiſe is due vntounto thee, without doubt he will giuegive it thee. And ſeeing thou askeſt the increaſe of faith, and grace to obey him, thou askeſt that which he commandeth thee to hauehave, and ſo that which he liketh and is pleaſed withall, Be then aſſured that thou ſhalt be heard. Beholde, ſayth Saint John, Iohn 5.14.the confidence that wee hauehave with GOD, that if wee aske anie thing according vntounto his wil, he heareth vsus. And if wee know that he heareth vsus, whatſoeuer we aske, wee knowe wee ſhall obtaine the requeſts that we hauehave asked. His promiſes can not faile nor deceiue. Yea, bee thou certaine, that before thou haſt ended thy prayer, hee hath heard thee, as Eſay ſaith,Eſa, 65.24 For our God is a God that heareth prayers, ſayth Dauid. But thou oweſt him this honour to ſubmit thy ſelfe to his wiſedome as touching the time of feeling or receiuing the fruite of thy prayers. If Ieſus Chriſt had healed the daughter of the Cananite at the firſt petition,Mat. 15.22. her Faith had not beene ſo kindled in her, nor ſo commended in the Church vntounto the ende of the worlde. The fruites of all trees are not ripe in one daie. In ſome they doe ripen ſooner, and men waite patiently for the other, which ripen in the latter ſeaſon:Luke 1.13 Zacharie and Elizabeth thought that they had prayed in vaine, asking of GOD poſteritie in their youth. And when they were olde, and without all hope for to obtaine it, the Angell of the Lorde ſaide vntounto Zacharie, Thy prayer is heard: not that prayer which hee made then, for he thought not nowe to hauehave iſſue, but the prayer which hee made long time before. That which is more, doe wee not aske of GOD manie graces, the which wee knowe well that wee obtaine, either in part, or in hope onelie? the enioying or full accompliſſ ment whereof is deferred either vntill death, or euen vntill the day of the reſurrection. In the Prayer of all Prayers taught by Ieſus Chriſt, wee do aske of GOD that his name may be ſanctified,Matth. 6.9 his Kingdome may come, his will may bee doone in Earth, as it is in Heauen. And when ſhall wee ſee the full accompliſhed effect of this prayer, but in Heauen, when Chriſt hauing gruen vp his kingdome to GOD his father, wee ſhall louelove him perfectlie, and praiſe him euerlaſtinglie? Furthermore, he oftentimes heareth vsus, ſo as Saint Augustine ſaith: not according vntounto our will, but as is moſt for our profite, giuing vsus better thinges than thoſe that wee expreſſelie aske. The Iewes deſired the comming of the Meſſias, and asked it of God. He deferred it of long time: at the laſt hee ſent him, but not ſuch a one, as al (as it were) and the Apoſtles themſelues looked for:Act. 4.6. to wete, victorious in battaile as Dauid, to deliuer them from the yoake of the Romans, triumphing in riches & worldlie glorie, as Salomon; but ſuch a Meſſias, as obtaining victorie againſt the diuell, death, and ſinne, hath eſtabliſhed a ſpirituall kingdome in euerlaſting life and glorie. Ieſus Chriſt feeling and apprehending the terrible gulphes of the fearful wrath of God vponupon him for our ſinnes,Mat. 26.39 prayed with ſtrong cries & teares to God his Father that he might not enter into the deepe pit of death. The Apoſtle to the Hebrewes ſaith,Heb. 5 7. that he was heard: and yet notwithſtanding he entred, and dranke the Cup of the wrath, and of death which the Father had giuē him. But he was heard, ſaith the ſame Apoſtle, as touching that which (in making his praier) he fered: to wit, frō being ſwallowed of death. In like manner, S. Paul praieth to God oftentimes that he2. Cor. 12. would deliuer him from the Angell of Sathan that buffeted him, but GOD much better (as he himſelfe confeſſeth) gaue him to vnderſtand, that the power of God was made perfect in his infirmity: ſo as he proteſteth, as it were enioying the frute of his praiers, thogh otherwiſe than he thoght, that from that time forth he would reioice in his infirmities, & woulde take delight in them, foraſmuch as being weake in himſelfe, he was ſtrong in God. So wee will demaund manie times commodities concerning this life, as health, goods, parents, friends, or our country: and God depriuing vsus of them, giueth vsus ſpirituall graces, patience, faith, contentment in God, and other like: yea, and our prayer tending onelyonly vntounto the preſeruation, and enioying ſuch commodities appertaining vntounto this life alone: GOD contrariwiſe depriueth vsus of them, to keepe them for vsus in heauen, and to giuegive vsus euerlaſting enioying of them, as when wee are depriued of them, being perſecuted for his name. And that which more is, when wee feele weakenes in faith, negligence to heare the worde of GOD, coldneſſe in charitie, impatience in our afflictions, and we hauing asked of God graces cō trarie vntounto theſe, feele no amendment: his wil is to make vsus feele that theſe graces are the gifts of God, ſeeing we hauehave them not when we will, and that he wil keepe vsus in humilitie by the feeling of our infirmities, and trie our patience & faith, in waighting patiently vntill hee make vsus feele the fruite of our praiers. I thinke well (wilt thou ſay) that thoſe that pray vntounto God feruentlie and continue conſtantlie in ſuch praiers, hauehave therin teſtimonies that they are the children of God, & are aſſured to be heard. But what comfort may I take therein, ſeeing my praiers are ſo colde, and with ſo litle feeling of zeale & faith required in them? But is it not in the name of Ieſus Chriſt that thou prayeſt? And it is for the louelove of his welbeloued Sonne,Ioh. 16.23. our aduocate and mediatour, that God heareth vsus, and not for the excellencie of our praiers. It is, as it were,Exo. 28.38. by the mouth of Ieſus Chriſt that we preſent our praiers to God, to be ſanctified by him, and acceptable to God for his ſake, in whom he hath delight.Mat. 17.5. Satan, the enemie of our praiers, by the feeling of this infirmitie, would make thee leaue praying to thy God. Reſiſt thē this tēptation. Thinke that it is not a thing indifferent, or left in thy liberty, to pray to God or not.Mat. 6.9. God hath cōmāded thee to pray;1. Th. 5.17. thou oweſt him obedience; it is an honour he requireth of thee; thou canſt not denie it him.Mat. 22.37 God cōmandeth thee to louelove him with al thy hart. Wilt thou ſay, I will not louelove God at all, becauſe I louelove him ſo coldly: I will help the poore no more, becauſe I cannot doo it with a feruent charitie. To conclude, what infirmitie or coldnes ſoeuer thou feeleſt, thou art bound to pray, and to continue in thy dutie.Ro. 12.12. In the mean time, acknowledge thy infirmitie, and in thy prayers aske double pardon, firſt of thy ſinnes which thou haſt committed before, ſecondly for this ſinne, that thou prayeſt to God ſo negligently. See how GOD (ſupporting the infirmitie of thy prayers) will ſmell a ſweete ſauour of them, as incenſe offered by our high Prieſt Ieſus Chriſt,Pſal. 141.2. and ſhall make thee at laſt feele the fruite of thy praiers. Manie cō plaine of another infirmitie, that hardly they begin their praiers, but in ſtead of thinking of God, & of that which they aske of him, their minde is wandring other where. And for this they are vexed and troubled: and in truth it is a great infirmitie, for the which we ought gretly to be diſpleaſed with our ſelues. Notwithſtanding it is common to all the children of God in general. Chriſoſtome reproouing thoſe of his time for this infirmitie, ſheweth quickly the firſt originall, and after the remedie.Chriſoſt. Homil. of the Canaanit. Mat. 13 Whence commeth this (ſaith he) that if we talke of warre, of merchandize, or of other things of the world, wee can diſcourſe a great while without thinking of anie other thing, and ſo ſoone as wee ſet our ſelues to praye vntounto God, our mindes wander? It is becauſe the Diuel knoweth well, that in ſpeaking of things of this world, thou deoſt him no hurt, & therefore he ſuffereth thee to talk at thy pleaſure: but when he ſeeth, that thou ſetteſt thy ſelfe vponupon thy knees to pray to God, he knoweth that thou goeſt to procure that, which is againſt his heart, & to the ruine of his kingdōe. Therfore he thruſts himſelf in by & by, trobling & drawing thy thoughts hither & thither, to hinder the fruite of thy praiers. Say then to ſatan, who is hard by thee, and fighteth againſt thee; go behind me ſatan, for I muſt pray to my God. And if hee bee importunate, yet muſt thou pray to god to driue him away frō thee. So thinking to whom thou ſpeakeſt, to wete, to the Maieſtie of God; and how great things thou askeſt of him: be diſpleaſed with thy infirmity, fight againſt it, & lifting vp thy hands to heauen cō tinue in praier; and doo it ſo much the more couragiouſlie and conſtantlie, for that ſatan feareth nothing more thā the praiers of the children of God; & ſhoweth ſufficiently in going about to troble and turn away their mindes to other things, that he feeleth himſelfe hindred by their praiers, and that hee feareth the fruite of them. On the other ſide, if it happen that by affliction either of body or of ſpirite, thou art ſo caſt downe, that thou caſt not make a framed praier vntounto God; bee not diſcouraged for that, for at the leaſt thou canſt deſire thine owne health & ſaluation. There is neither ſicknes nor yet tyrant that can let thee to deſire: now, deſire is praier before God, ſaith Saint Auguſtine; according whereunto Dauid ſaith, that God heareth the deſire of the humble.Pſal. 10.17. Say thou then with Dauid; Lord all my deſire is before thee,Pſa. 38, 10. and the ſighs of my thoughts are not hid from thee. Ezechias King o Iuda in his affliction,Eſai. 38.14. could not diſtinctly pray vntounto God, but chattered as a Crane or a Swallowe, and mourned as the Doue; yet ſo lifting vp his eyes on high, hee was heard. What prayer maketh the little Infant to his mother? Hee weepeth and cryeth, not beeing able to expreſſe what hee lacketh. The Mother offereth him the breaſt, or giueth him ſome other thing, ſuch as ſhee thinketh his neceſſitie requireth. Much more then the heauenly father heedeth the ſighes, the groanes, the deſires and teares of his children: and dooing the office of a Father, he heareth them, and prouideth for them.The 4. temtation, becauſe of the little increas of grace by the exerciſes of religion. Mat. 13.19. There are ſome alſo that doubt of their adoption & ſaluation, becauſe they feele not anie comfort or increaſe of the graces of GOD, neither by reading or hearing the word, neither by communicating at the holie Supper of the Lord. Now, if thou feele thy ſelfe afflicted and troubled in this reſpect; vnderſtand, that when thou goeſt to employ thy ſelfe in theſe ſpirituall excrciſes, ſatan followeth thee, to make it vnſauerie to thee, yea and to take out of thy minde the word of GOD that thou haſt heard. Pray then to GOD, that he driue him away from thee. Secondlie this commeth, foraſmuch as thou art not yet much accuſtomed to the language of the holie Ghoſt, ſo as it is to thee as if thou didſt heare an excellent ſermon, but of one whoſe language thou didſt ſcarce vnderſtand, whereby thou canſt neither feele taſte nor pleaſure, and ſo thou canſt receiue but ſmall pro ſit. Then thou muſt cōtinue, & alſo accuſtome thy ſelfe to read & heare the word of God, thinking alwaies that God ſpeaketh to thee for the ſaluation of thy ſoule, praying him that he will giuegive thee grace by his holie ſpirit to profite to his glorie and thy ſaluation. And thou ſhalt feele at the laſt that which is ſaid to ſicke men that hauehave loſt their taſt, that thy appetite will come to thee by eating: And that the word of God, and the participating of the bread and wine in the holie ſupper ſhall be to thee more ſweet,Pſalm. 119.103. than honie to the mouth,Pſal. 19.11. as Dauid ſaith. Manie ſicke perſons hauing neither taſte nor appetite, eate notwithſtanding and receiue noriture. So, though in reading and hearing the word of God, and communicating at the Lords ſupper, thou feeleſt not any taſt or appetite: yet in continuing, thou ſhalt receiue ſome noriture for thy ſoule. And if it ſeemeth to thee that thou forgetteſt by & by, that which thou haſt read or heard, practiſe for thy ſoule that which thou dooeſt for thy bodie: becauſe the meates digeſt & abide not in the bodie, thou returneſt to eate meat again euerie day: So be thou ſo much more diligent to heare and reade the word, and to communicate at the holie ſupper without leeſing anie one meale for thy ſoule, when GOD offereth it thee. And as the corporall meate though it paſſe away: yet there remaineth alwaies ſome noriture for the bodie: ſo ſhall this ſpiritual meate be to thy ſoule. Yea it may be that at one ſermon thou ſhalt heare and remember one ſentence, which ſhall ſerue thee, as it were, for a paſſeport, a ladder or wings at thy neede to conduct thee by, and by comforting & ſtrengthening thee, to lift thee vp into heauen. If then, when thou goeſt to reade or heare the word of God, or to communicate at the Lords ſupper, thou praieſt to God (as thou oughteſt daylie to do) that he will giuegive thee his ſpirit, that thou maieſt profite: and ſo doeſt continue cōſtantlie in theſe ſpirituall exerciſes. This diſpoſition, this holy affection & obedience ſhal ſerue thee for ſure teſtimonies of thine adoption, & thou ſhalt without doubt, feele increaſe of the graces of God.
Finally, there are ſome, who hauing had liuely feelings of their faith with cōfort & ioy in their cōſciences,The fift temptation by the interruption of the graces of God. walking beſides in the feare of God, are afterwards greatlie troubled, when theſe graces ſeem to be dead in them, falling into doubt & miſtruſt of their ſaluation, or into crimes & ſinnes too vnworthie the childrē of God. For ſatan hereby indeuoureth to perſwade them, either that they neuer had the true faith, or that God hath caſt them off, taking from them the gifts and graces of his holie ſpirit: but both the one and the other concluſion is as falſe, as the author of them is a great lier. And indeede, if the trees which hauehave flouriſhed & borne their fruite in ſommer, are in winter without fruite, without leaues, yea and without apparance of life: dooth it followe therefore either that they had not life in ſommer, or that they are dead in the winter. When men go to bed, they rake vp the fire which did burne: if thou marke it verie neere, there is no apparance either of heate, nor of brightnes: dooth it followe therfore, that there had been no fire, or that it is then quenched or dead. Contrariwiſe, hauing been couered ouer night, men kindle againe in the morning the ſame fire that was hid & couered: and the trees that ſeemed to be dead in the winter, flouriſh and beare fruite a while after. If thou ſeeſt a drunken man, not hauing for a time the vſe of reaſon, nor anie feeling of it, wilt thou ſay therefore, that he neuer had a reaſonable ſoule, or that hauing had it, it is now dead? A bide a fewe houres and thou ſhalt be conuict of the contrarie. And ſo of that, that thou haſt not preſentlie the feeling or effects and fruites of faith, can it followe that thou neuer haſt had them, or that hauing had them, thou haſt loſt them?Matt. 26.74 When S. Peter renounced Ieſus Chriſt three times, curſing himſelfe, was his faith quenched? On the contrarie, Ieſus Chriſt hauing praied to God that his faith ſhould not faile,Luk. 22.31 and being without doubt heard, faith remained in him, but verie weake and ſore beaten, but not deſtroyed nor quenched. Dauid hauing committed adulterie & murther,Pſal. 51. acknowledged his ſinnes and offences, praying to God that he would not take his holie ſpirit from him. Then he had not loſt it, rather it abode in him but as a fire couered with aſhes ſo as it is ſaid; without hauing anie feeling of it to keepe him from ſuch a headlong fall. Faith then may bee in a man without kindling: and being kindled, it is not out, although it be not perceiued for a time. Yea, but (wilt thou ſay) the Apoſtle to the Hebrues ſheweth that there be ſome,Heb. 6 4, 5, 6. who hauing been lightened, hauing taſted the heauenlie gift, hauing been partakers of the holie ghoſt, and taſted the good word of God, and the power of the world to come, fall backe and leeſe theſe graces, yea without hope euer to recouer them againe. What aſſurance then can I hauehave that faith abideth in me, and that GOD will yet make me to feele it hereafter? For as he hath ſhewed merciemercy vntounto Dauid, and to Saint Peter; ſo dooth hee exerciſe his iuſt iudgemēts vponupon other, as vponupon thoſe of whome the Apoſtle ſpake before. Wee denie not but that there bee reprobates that are greatlie lightened in the knowledge of the myſteries of ſaluation (which the Apoſtle termeth here to bee partakers of the holie ghoſt) and yet that ſuch apprehenſions, taſtings and feelings as he propoſeth followe not thereof. For, reading or hearing the teſtimonies and repreſentatiōs of the mercies of God toward his Church, of the louelove of Ieſus Chriſt towards his elect, and of the excellencie and felicitie of eternall life, they conceaue theſe things in their vnderſtanding, & for the greatnes of them, they are after a ſort moued: and when they talke of them, they ſeeme to be partakers of them. But the difference that there is betweene them & the children of God, lieth chieflie in this, that the apprehenſions and feelings of the reprobat are ſuch, as a mā may hauehave in the reading or telling of an hiſtorie, which toucheth vsus nothing at all: but the feelings of the children of God are as of a matter that toucheth themſelues.
Let vsus conſider for example the hiſtorie of Ioſeph. Who is hee that reading attentiuelie, how Ioſeph was ſold of his brethren,Gen. 37. carried into Aegypt, put in priſon: and the ſorrowe that Iacob had,Gen. 39. vnderſtanding that he was deuoured of a wilde beaſt, that would not bee mooued with compaſsion towardes Ioſeph and Iacob? Who is hee that reading how Ioſeph beeing able to containe himſelfe no longer,Gen. 45. made himſelfe knowne to his brethren, and how weeping and crying out hee ſaide vntounto them: I am Joſeph, is my father yet aliue, and cauſing thē to come neere vntounto him, ſaid, I am Ioſeph your brother whō ye ſold, but be not ſorie. Shew to my father al my glorie: Then throwing himſelfe vpō the neck of Beniamin his brother, he wept, and in like manner Beniamin wept vponupon his necke: after kiſsing all his brethren hee wept vppon them. Who is he, I ſay, which is not touched and weepeth not with them? But becauſe this is a hiſtorie of the fact of an other, theſe motions & feelings ſoon paſſe away, ſo as hauing turned the leaſe or talked of another matter, all theſe feelings are vaniſhed and gone. So is the feeling of the reprobate, hearing or reading the teſtimonies of ſo great a merciemercy of God towards men, and of the greatnes of the happines of the kingdome of heauen: The vnderſtanding & apprehenſion of theſe things, cauſeth ſome motions or feelings in them, as the Apoſtle ſaith. But for as much as theſe good things appertaine not vntounto them, neither do the feelings that they hauehave, take anie ſeate or roote in their hearts, but are eaſilie quenched and vaniſh away. On the contrary, the feeling that the children of God hauehave, is, as of the good things that appertaine vntounto them, & therefore it may well bee colde and drowſie, but not die. As alſo the feelings that Ioſeph and his brethren had were ſuch, as although they had thē not when they ſlept, yet when they awaked they returned againe. And although that by the death of their father, they were (as it were) interrupted: yet the benefite and the comfort abode by them ſtill. Following this that is aboue ſaid, we ſay boldlie, that what feelings, what illuminations or apprehenſions ſo euer the reprobate hauehave: ſo it is that they neuer feele the holie ghoſt in them, giuing thē teſtimonie that they are the children of God. For according to this teſtimonie, they ſhould be, and ſhould abide the children of God: ſeeing the holie ghoſt can neither deceiue nor lie. As alſo after that God hath made vsus once feele by the teſtimonie of his holie ſpirit that wee are his children, wee are certaine that wee cannot periſh, but that wee are indeed, and ſhall continue the children of God. For it is the teſtimonie and reuelation of the ſpirit of trueth. Alſo he that giueth faith,Mal. 3.6. doth not change: & therefore his gifts are without repentance.Ro. 11.29. The ſecond difference may bee taken from this word,Heb. 6.4. taſt, which the Apoſtle vſeth: To wete, that the reprobate are like to him who hauing taſted a good peece of wine, making ſhewe as if he would buy it, vnderſtanding the price, & not willing to giuegive ſo much, leaueth it there, without buying or drinking of it any more. So the reprobate hauing taſted the heauenlie good things, finding them good, and praiſing them exceedingly, after they vnderſtād the price, that is, that they muſt renounce themſelues, and beare the croſſe of Chriſt, to goe to take poſſeſsion of the kingdome of heauen, which he hath purchaſed for thē with his precious bloud. They will none of it at this price, & ſo renounce theſe good things without drinking or imoying them. But the children of God on the other ſide, hauing neuer ſo little a taſte of theſe heauenlie treaſures, deſire in ſuch ſort to hauehave the enioying of them, that they make reſolution to forſake all, to inioye it. We will adde this third reaſon: That as thoſe that hauehave their ſtomackes charged with euill humours, ceaſe not to eate ſometimes for all that, yea and to find taſt in ſome good meates, but are conſtrained after (through the euill diſpoſition of their ſtomacke) to caſt it vp againe & to vomit: So ſome reprobates hauing within them an euill conſcience, may well taſte the good heauenlie gifts, but this euil cō ſcience, not being able to agree with the true & ſure faith of the hart, ſtoppeth, that theſe gifts take no root to fructifie to ſaluation, ſo that finallie they caſt it off, or let it wither & come to nothing. And this reaſō with thoſe before, are the principall cauſes, for the which many, that ſeemed to bee the children of God, do reuolt, as we will ſhew hereafter more at large. On the cōtrarie, thoſe who hauehave faith, are aſſured, that though the graces of the holy ghoſt are oftē weak in thē, & like fire couered with aſhes, & trees in the winter, yet it cā neuer come to nought or die: rather they recouer ſtrength at the laſt, whereby they are certaine to be, and to continue the children of GOD, and heires of euerlaſting life. Furthermore, let vsus remember that theſe foule and groſſe faults of Dauid and of S. Peter, & of others are ſet before vsus, firſt that they ſhould bee to vsus as a mirrour of the fragilitie of man, to acknowledge, that if we be exempted, it is by the grace of our God. Secondlie, that wee ſhould ſo much the more ſtand vppon our garde. As if in walking thou ſhouldeſt ſee him fall that goeth before thee, thou goeſt not to fall with him, but thou art to be ſo much the more circumſpect that thou fall not, as he did. Thirdlie, that vnderſtanding that faith abideth in them (although very weake & feeble) thou maieſt take courage, beleeuing certainlie that faith which was once giuen thee, cannot bee quenched nor die. And therefore continue in aſſurance that thou art the child of God, raiſing vp thy ſelfe by their example, and reſoluing with thy ſelfe to walke conſtantlie as the child of God in true holines and righteouſnes before him all the daies of thy life.Luke 1.75. See how wee ought to bee reſolued, that although the markes, feelings and teſtimonies of our adoption ſet forth here aboue, be in vsus but ſmall and weake, and accompanied with great infirmities & conflicts: yet wee may and ought to aſſure our ſelues that theſe marks are truelie in vsus, and that therefore wee are certainlie the children of God, & inheritours of euerlaſting life.