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THere are very many, who have true proofes that they are the Elect of God, and have reason to thinke, that God not onely can, but will doe them good: yet because they will de∣ny that to bee bestowed upon them, and to be in them which indeed is, therefore they feare, and are causelesly disquieted. I would have such to consider
first, whether they have not in them already evident proofes and sigues of GODS effectuall love towards them in Christ. These will acknowledge, that it is most true, that if they were sure, that GOD did love them, they should not feare; but this is all their doubt, that GOD doth not love them.
Some give this reason of their* 1.1 doubt. God hath afflicted them, and still doth Plague them, yea, albeit they have professed the name of Christ, they are in some thing or other chastened daily, in so much that they seeme to bee in the condition of those whom GOD hath threatned to a 1.2 curse in every thing they put their handes unto. Therefore (say they) GOD doth not love them.
Such weake and inconsiderate reasonings are incident to those* 1.3 whom GOD truely loveth, Did not the holy men of GOD
reason, and conclude thus? But when doe Gods Children thus? It is in their b 1.4 haste, before they* 1.5 be well advised what they think or say. And whence is it? Is it not from their c 1.6 ignorance, and brutishnesse, being carried away by sense? So foolish was I and ig∣norant, saith the Prophet, &c. But when they come to themselves, and doe come to learne what is truth by the Word, then they learn, that it is not outward pro∣speritie will make wicked men happie, neither is it outward af∣fliction that can make a good man miserable. Then they will nei∣ther applaud, nor envie the prosperity of the wicked, nor yet misconstrue, nor repine at their own afflictions. For they learne, that d 1.7 no man can know Gods love or hatred by any outward thing, that doth befall the sonnes of men in this life.
They learne, that God doth oft smile on his enemies, and
that he doth oft frowne upon is angry with, and doth correct those whom he dearely loveth, even as a e 1.8 Father doth his Chil∣dren.
They learne by the Word like∣wise, that GOD hath excellent ends in all this, even in respect of them, and all for their f 1.9 good, namely, for tryall of their graces, for prevention of sinne, for to re∣move sinne, bringing them to re∣penrance, and that they might be made g 1.10 partakers of his Holi∣nesse. Besides, herein he doth much glorifie himselfe, shewing that he is h 1.11 wonderfull in Counsell, excellent in Working: causing the affliction to worke for his glory, in his peoples good. Yea, you may learne by the Word, and by your owne experience, that al∣though the childe of God in his infirmitie and passion, when he is under the rod, may let goe his hold of God; yet, that God, in his love and compassion towards
his childe, will i 1.12 hold him fast by his right hand, and will not leave him; but will guide him with his Counsell, that he may after∣ward receive him unto Glorie. This is the way of GOD with his Children; wherefore none from hence hath cause to que∣stion GODS love, but to con∣clude it rather.
But I have brought afflictions* 1.13 upon my selfe by mine owne sin and folly, I am impatient under them, and am little or no whit better for them, but rather worse.
If it be so, it is your sinne, and* 1.14 it behoveth you presently to re∣pent; but doe not say, these things cannot befall those who are in state of grace and beloved of God. For did not a 1.15 David by his adultery and murder bring upon himselfe much affliction? And had not penitent b 1.16 Iob di∣vers fits of impatience? And was not the c 1.17 Prophet, at first,
rather worse than better by his afflictions, when thereby he had almost judged the state of the wicked, because they prospered, to be better than his, because he was continually chastened and plagued, thinking that all his Religion had beene in vaine, and to no purpose. It was their faults, and so it is yours, if it bee true which you say; yet it cannot be denyed, but that God loved them, and so he may you, not∣withstanding. You may know that afflictions, many times, doe worke like Physicke, which, at first stirreth humors, and which discovereth, and seemeth to in∣crease the disease, before that it cure it; and this God doth many times, that his children may more fully see their corruptions, to their through humbling, be∣fore he cure them.
There are others (and it may be the same, when the tide of af∣fliction is turned) because they
Prosper, and are not in trouble as other men, doe conceive that God doth not love them. For it* 1.18 is said, k 1.19 as many as hee loveth, he doth rebuke and chasten, and hee doth l 1.20 chasten every Sonne whom he receiveth.
See, a fearefull and doubtfull heart will draw matter to feede its feares and doubts, out of any thing. But know, God is a wise and good Father, hee knoweth* 1.21 whento strike, and when to hold his hands.
In these cases God doth not usually afflict his children with his heavie rod.
First, when they bee Infants, babes in Christ, or (if they bee growne to yeares) when they be spiritually weake or sicke, and cannot beare correction; then, though they be way ward, and froward, and deserve strokes, God doth forbeare, and is incli∣ned to pitty rather.
Secondly, when they be good
Children, that is, shew that they would please him, indevouring to do what they are able, though it be with much imperfection, then GOD will not strike, but m 1.22 spareth them, as a Father spa∣reth his onely sonne that serveth him.
Thirdly, when forbearance of punishment, and when fruits and tokens of kindnesse will reclaime his children from evill, and doe prove incitements unto good; God in this case also, like a wise and loving Father, had rather draw them by the n 1.23 cords of love, then drive them with the lashes of his displeasure. Thus you see God may love his Chil∣dren, and not bee alwayes affli∣cting of them. The Husband∣man doth not alwayes plow and harrow his land, nor yet is hee alwayes threshing of his corne.
Well, doe you prosper? Then take notice of Gods goodnesse towards you with thanksgiving;
studie and indevor therefore to∣be the more obedient. If you can∣not, yet grieve because you can∣not be more thankfull and more obedient. Then, because prospe∣rity hath made you better, or at least to will to be better, hence you may assure your selves, that your prosperity is not given you in wrath, but in love. But take heed, (quarrell not with God) because hee forbeareth to afflict you, either make this use, that you be good, and amend without blowes; or else be sure the more is behinde, and then when it commeth it will bee the more grievous; because, for his good will, you did foolishly call his love into question.
As the forementioned did que∣stion* 1.24 Gods love, from considera∣tions taken from their outward conditions; so there are very ma∣ny, besides what they conclude from outward crosses, gather al∣so from their inward horrors
and distresses of Conscience, and from their intolerable perplexi∣ties of soule, that God doth not love them: they think that their distresse is other, or greater than the affliction of any of GODS Children, therefore they want peace, fearing that God doth not love them.
Those to whom GOD doth* 1.25 beare speciall love, may bee so far perplexed with inward and strange terrors and discomforts, that they may think themselves to be o 1.26 forsaken of God. Thus the Psalmist complaineth, will the Lord cast off for ever? And will he be favourable no more? Yea, not onely hee, but p 1.27 Christ Iesus himselfe, and his Church, did in their sense & feeling, take them∣selves to be forsaken of God; yet none that are wise will say, that these were out of Gods love, or were ever r 1.28 quite forsaken, though never so much perplexed and cast downe; though, in their owne
feelings and sense, they, in the agony of their spirits, did thus thinke or speake.
God hath most holy and blessed* 1.29 ends, why that many times hee doth leade and leave his Chil∣dren in such straits, that they are altogether without sense of his love.
First, it may be a just correction of them, for their not shewing love to God, and because they doe in part forsake him by their sinnes. This is therefore to hum∣ble them, and to make them know themselves, and to bring them to repentance. God may be pacified towards them in the maine, yet for a time, shew them no countenance; as DAVID, though his anger was appeased towards Absolon, s 1.30 yet for a time he wold not let him see his love, for hee would not let him come in his sight, that Absolon might be more humbled, and might the more detest his sinne.
Secondly, God exerciseth his beloved ones with many feares, horrors, and doubts, to prevent that spirituall pride which else would be in them and that selfe∣sufficiency which else they would conceive to be in themselves; If they should alwayes have sense of inward & spiritual comforts, and should not sometimes have t 1.31 prickes in the flesh, and buffetings of Satan, they would be exalted above measure, and would bee some thing in thēselves in their owne opinion. But when there is such difficulty in getting, and in holding of grace and comfort, and when they shall finde what neede they have of both, and how neither can bee had, but from God, in and by Christ, it will make them empty them∣selves of all things in themselves, that they may bee something in Christ. And then, when they have grace and comfort, they will acknowledge themselues to
be beholding to GOD for the same.
Thirdly, GOD doth with∣hold from his Children, the sense of his favour, to try the sin∣ceritie and truth of their sole de∣pendace on him; trying, whe∣ther because GOD seemeth to forsake them, they will forsake him; whethsr, like King Ioram, they will say, u 1.32 why shall they wait upon God any longer? And, whe∣ther they will with Saul, betake them to unlawfull meanes of helpe: Or whether on the other side, they will say with a 1.33 Iob and b 1.34 David, though GOD kill us, or forget us, yet wee will trust in him, hope in him, and praise him, who they are perswaded is, and will shew himselfe to be the health of their countenance and their GOD. God useth to leave his Children, as, in another case, he left c 1.35 Heze∣kiah, to try them and to know what is in their hearts.
Fourthly, God withdraweth
himselfe for a time, that they may learne to esteeme more highly of his favor, and to desire it more, when by the want of it, they find by experience, what an Hell it is to be without it. And that they may bee more thankefull for it, and be more carefull; (by study∣ing to please God) for to keepe it when they have it. This holy use a 1.36 David and the Church made of Gods forsaking them (as they thought) for a time. It made them seeke more diligently af∣ter God, promising that if hee would turne to them, they would not goe backe from him; resolving by his grace to sticke more close unto him.
But know this to your com∣fort,* 1.37 when God doth most with∣draw himselfe and forsake you, it is but in part, and in seeming, and but for a time. He may, for the causes before rendred, turne away his face, and forbeare to shew his loving countenance; but
he will not take his b 1.38 loving kind∣nesse utterly from you, nor suffer his faithfulnesse to faile. What God said to his afflicted Church, that hee saith to every afflicted member thereof. c 1.39 For a small moment have I forsaken thee; but with great mercies will I ga∣ther thee. In a little wrath have I hid my face from thee for a mo∣ment: but with everlasting kind∣nesse will I have mercy on thee, saith the LORD thy Redeemer. Hence it is that in your greatest extremities, your faith and hope shall secretly (though you feele not their working) preserve you from utter despaire. As it was with d 1.40 David, and with our Bles∣sed Saviour, who albeit these words of theirs to God, Why hast thou forsaken mee, argued feare, and want of sense of Gods love, yet these words, My God, my God,* 1.41 doe argue a secret affiance and hope.
And whereas you say, that no
mans griefe or troubles are like yours, partly by reason of out∣ward afflictions, and partly by inward temptations and distres∣ses, (give mee leave to deale plainely with you.) It is a foo∣lish and a most false speech. Talke with a thousand thus troubled, they will all say thus, No mans case was ever as mine is, Nor so bad: will any that have but common sense thinke this to be true? Most of these must needs be deceived. You feele your owne distresse, but you cannot fully know what another fee∣leth.
If you would rightly looke in∣to the distresses of others, who were better than your selves, ac∣cording as they are recorded in the Scripture, you would not thus thinke. As for outward af∣flictions, upon whom did God ever lay his hand more heavie then on his e 1.42 servant Iob? Had not f 1.43 S▪ Paul also his trouble with∣out,
of all sorts, and terrours with∣in, &c. And, if you consider sor∣rowes, feares, and distresses of all sorts, were yours such as Davids were, or more than his? I pray what meane these, and many moe the like speeches? My bones are vexed, my soule is vexed;* 1.44 but thou, O Lord, how long? I am weary with my groaning, mine eye is consumed with griefe, it waxeth old. c 1.45 Why standest thou a farre off? Why hidest thou thy selfe in time of trouble? d 1.46 How long wilt thou forget mee Lord; for ever? How long wilt thou hide thy face from me? e 1.47 I am poured out like water, and all my bones are out of ioynt. My heart is like waxe, it is mel∣ted in the midst of my bowels. My strength is dryed up like a potsheard; my tongue cleaveth to my iawes, and thou hast brought me to the dust of death. f 1.48 My bones waxe old through roaring all the day. For day and night thy hand was heavie upon me. g 1.49 There is no
soundnesse in my flesh because of thine anger, neither is their any rest in my bones, because of my sinne. Mine iniquities, that is, the punishment of mine iniquities, are gone over my head, they are too heavie for me. Thus and much more, doth he complaine. h 1.50 I am weary of my crying, my throat is dry. Mine eyes faile while I wait for my God. i 1.51 So Asaph, My sore ran, and ceased not, my soule refused to be comforted,
What thinke you now? Were not Iob, Paul, and David, in Gods love and favour, notwith∣standing all this? It may be you* 1.52 will reply, howsoever the matter of their trouble might be greater than yours, yet they could re∣member God, they could pray to him, they had faith and confidence in God in their distresses, al which you want; therefore herein your case is worse than theirs.
Consider your selves well,* 1.53 (I speake onely to you that are
wounded at the very heart for sinne) and it is to be hoped that in some measure you shall find the like grace, faith, and confi∣dence in you, which was in thē; If you see it not, bee grieved for the want thereof; Indevour to doe as you say they did in their distresses, onely be not discoura∣ged, and all shall bee well. But take notice, I pray you, that sometimes David neither did, nor could pray, (as he conceived of his owne prayer) any other∣wise than in l 1.54 roaring and com∣plaining; at which time, he saith, hee kept silence; But when hee could m 1.55 confesse his sins and pray, then hee had some apprehension that God had forgiven him his sinne. And for all Asaphs re∣membring of God, yet even then he was o 1.56 troubled, and his spirit was over-whelmed, and hee saith, his soule refused comfort; and Da∣vid saith unto God, p 1.57 when wilt thou comfort mee? I grant it was
his fault, yet it was such a fault as was incident to one beloved of God. Moreover, I deny not, but that Iob and David had faith and hope in God; but these gra∣ces in them were of times over∣clouded with unbelife and di∣strust; as doth appeare in their many passionate distempers; at which times, yet their faith ap∣peared to others in their good speeches and actions intermin∣gled, rather then to themselves. And the Prophet confesseth that those his faithlesse complaints were q 1.58 in his haste, and r 1.59 from his infirmities.
How say you now? Is it not thus with you? Are you not like others of Gods children? Off, and on, up and downe, you would pray and cannot, you would be∣leeve but (as you thinke) can∣not, you would have comfort but cannot feele it. Onely you feele a secret support now and then, and now and then, you
doe see and feele a glimpse of GODS light and comfort; for which you must be thankefull, which you must cherish by all meanes, & with which you must rest contented, waiting untill God give you more.
You should know and consi∣der,* 1.60 that this is an old cunning device of Satan, to make you be∣leeve that your case is worse, or at least much different from the case of any others, because hee knoweth, that while he holdeth you thus conceited, no common remedy, which did cure and comfort others, can cure and comfort you. For you will still aske, Was ever any as I am? And if Gods Ministers cannot say yea, and, that such an in∣struction, and such a promise in the Word did helpe him; then you conclude that you are incu∣rable.
But last of all, let it be suppo∣sed that your case is worse than
any bodies else. Is there not a soveraigne Balme in Gods Word, a Catholicon that will heale all* 1.61 spirituall diseases? Gods Word is like himselfe, to a beleever, an s 1.62 Omnipotent Word. Is any thing t 1.63 too hard for the LORD? Neither is there any spiritual dis∣ease too hard for his Word. When Christ healed the people with his Word, did it not heale even such, the like whereof, were never knowne to be cured be∣fore?
They made no question, whe∣ther he cured the like before In∣deede u 1.64 Martha failed in this, for she said of her brother Lazarus being dead; LORD he stinketh, for he hath beene dead foure dayes: she conceived her brothers case to be desperate, and that none in his case could be raised. But Christ did blame her for want of faith▪ and by his Word hee did as easily raise Lazarus from be∣ing dead so long, as hee did cure
z 1.65 Peters wiues mother sicke but of an ague.
It is not greatnesse of any mans distres whatsoever, that can hin∣der from helpe and comfort, but onely as then in a 1.66 curing mens bo∣dies, so now in curing and com∣forting mens soules, nothing hin∣ders the cure, but the greatnesse of the unbeliefe of the party to be cu∣red: for b 1.67 all things are possible to him that beleeveth.
You will yet Reply: indeed* 1.68 here lyeth the difficultie in the unbelife.
Well, be it so. If unbeliefe be* 1.69 your disease, and trouble, doe you thinke that God cannot cure you of unbeliefe as well as of any other sinne? But know that if with him in the Gospell, you feele your unbeliefe, and complaine of it, and confesse it unto GOD, saying, c 1.70 Lord I have cause to be∣leeve, Lord I doe, I would beleeve, helpe thou my unbeliefe; if with∣all, you will waite untill GOD
give you power to beleeve, and to enjoy comfort in beleeving, for, d 1.71 faith maketh no haste, this same is both to beleeve in truth, and is a certaine meanes to increase in beleeving.
Wherefore let not Sathan, nor yet a fearefull heart make you to judge your case to be desperate and remedilesse, either in respect of Gods power or will, though you yet be in distresse, and doe feele in you much feare and un∣beliefe. Seeke to God, and with patience waite the good time of deliverance, and comfort; and in due time, you shall have helpe and comfort, as well as any o∣ther.
There are yet some, that feare* 1.72 God doth not love them, be∣cause they have prayed oft and much; but God rejected their prayers, and hath not heard them.
There are many just causes, why God may reject, or at least
not grant your prayers; and yet may love your persons.
For first, It may be you a 1.73 aske amisse, either asking things un∣lawfull, or asking things incon∣venient for the present, or in as∣king to have good things tem∣porall, or spirituall, in that quan∣tity & degree, which GOD doth not hold fit for you as yet; or you aske good things to an ill end, as to satisfie some lust, as pride, voluptuousnesse, cove∣tousnesse, or some other; or it may bee you might aske onely with a naturall desire, or if with spirituall, yet you did it but faintly, without fervor; or last∣ly (though you failed in neither of the former,) yet you failed in this, you were doubtfull, you did not aske in faith, you did not beleeve, you should have the things so asked. Whosoever doe thus faile in asking, b 1.74 let them not thinke ever to receive any thing in favour from the LORD.
And it is a fruit of Gods love, when he doth not answer pray∣ers so made; For it will cause you to seeke him, and to pray to him, in a better manner that you may be heard.
Secondly, God doth many times in love and mercy heare* 1.75 his childrens praiers, when they thinke he doth not. God heareth prayers many wayes, you must observe this, else you will judge that he doth not heare your prai∣ers, when yet indeed he doth. Sometimes, yea, alwaies when it is good for you, he giveth the v••r•• thing which you pray for. Some••••••••s hee giveth not that thing which you aske; but some thing••s good, nay, much better. As, when you aske corporall and temporall good things, he denyeth to grant them; but in stead ther∣of doth give you things spirituall and eternall, likewise when you aske grace in some special degree, such as joy, or comfort in God,
or the like, it may please him not to let it appeare that hee giveth the same unto you; but in stead thereof he doth enlarge your de∣sires, and he giveth humility, and patience to wait his leisure, which will doe you more good than that which you prayed for. So likewise when you pray that GOD would rid and ease you of such, or such a temptation; God doth not alwayes rid and ease you of it; but he in stead thereof giveth you strength to withstand it, and keepeth you, that you are not overcome by it; thus Christ* 1.76 was heard in that which he fea∣red, so he said to the d 1.77 Apostle, My grace is sufficient for thee? Which is better than to have your parti∣cular request. For now GODS power is seene in your weake∣nesse, and God hath the glory of it; and you hereby have ex∣perience of GODS power, which experienceis of excellent use.
Likewise you may desire, to have such, or such a crosse re∣moved; yet God may suffer the crosse to remaine for a time, but he giveth you st••ength and patience to beare it, wisedome and grace to be lesse earthly, and more heavenly minded by rea∣son of it. There was never any, that, with an holy and humble heart, made lawfull requests ac∣cording to the wil of Christ, be∣leeving he should be heard; but, though he were a man of many failings in himselfe, and did dis∣cover many weaknesses in his prayer, was heard in that hee prayed, either in what he did ask, or in what he should rather have asked, either in that very thing, or in a better.
I would have you leave ob∣jecting, and questioning, whe∣ther God love you. Consider this; Hath hee not loved you, e 1.78 that hath given his onely be gotten Sonne for you, and to you, f 1.79 who
hath washed you with his bloud, g 1.80 having given him to dye for your sinnes, and to rise againe for your iustification, and hath hereby translated you into the king∣dome of his deare Sonne, having also h 1.81 given unto you to beleeve in his Name, hereby i 1.82 making you his children, inheritours with the Saints in light. What greater signe can there be of greater love of God towards you? And what better evidence can you have of Gods love in justifying of you, then the k 1.83 evidence of your faith, whereby you are l 1.84 iustified.
Doubts of Gods love because of their grie vous affli∣ctions, re∣moved.
Deut. 28. 20.
Answ.
Ps. 31. 22
b Psal. 116 11.
Psal. 73. 13, 14, 22.
Eccl. 9. 1
Pro. 3. 12 e Rev. 3. 19
Rom. 8. 28
Heb. 12. 10
Isa. 28. 29
Psal. 73. 23, 24.
Reply.
Answ.
2 Sam 12 9, 10, 11, 1••
Iob 3. 3 Iob 6. 9.
Psal. 73. 3 to ver. 15
Doubts of Gods love because they pro∣sper, re∣moved.
Rev. 3. 19
Heb 12. 6 Answ.
In what cases God usually doth not afflict his children.
Mal. 3. 17
Hos. 11. 4
Fears that God doth not love men, be∣cause they think their state to be wo••se th•••• any others▪ removed.
Answ.
Psal. 77. 7, 8, 9.
Mat. 27. 46. Cant. 5. 6. Isa. 49. 14
2. Cor. 4. 8, 9.
The ends why God doth g•…•…vously 〈…〉〈…〉 stres•…•… children
2 Sam. 14▪ 24.
2 Cor. 12 7
2 King. 6 33 1 Sam. 28. 7
Iob 13. 15
Psal. 42 9. 11
2 Chr. 32. 3••
Psal. 80. 18, 19. Can. 3. 2. 5 Can. 5. 1. 8. Can. 2. 7. Can. 8. 4.
God doth never wholly or for ever forsake his Children.
Psal. 89. 32, 33, 34.
Isa. 54 7. 8
Psal. 22. 1.
Mat. 27. 46
Iob 1.
2 Cor. 11. 23 to 33
b Psal. 6. 2, 3 6, 7
Psal. 10. 1
Psal. 13. 1
Psal. 22. 14, 15
Ps. 32. 3, 4
Ps. 38. 3, 4
Psa. 69. 3
Psa. 77. 2.
Reply.
Answ.
Psa. 32. 3.
Psa. 32. 5
Ps. 77. 2. 3
Ps. 119. 82
Ps. 31. 2••
Ps. 77. 10
An old de∣vice of Sa∣than to make a mā thinke his case to be worse than any others.
Ier. 8. 22.
Mar. 9 23
Gen 18. 14.
Ioh. 11. 39, 40.
Mar. 1. 31
Mar. 6. 5, 6,
Mar. 9. 23
Reply.
Answ.
Mar. 9. 24
Isa. 28. 16
Doubts that God doth not love them because their prai∣ers are re∣iected, re∣moved.
I am. 4. 3.
I am. 1. 6, 7
God hea∣reth pray∣ers many wayes.
Heb. 5. 7.
2 Cor. 12 9
Ioh. 3. 16.
Rev. 1. 5.
Rom. 4. 25.
Phi. 1 29
Ioh. 1. 12
Heb. 11. 1
Rom. 3. 28