CHAP. I. Man by nature is subiect to a great number of affli­ctions, and more sensible of paine then of pleasure.

MAN by Na­ture is a do­lourous crea­ture, more sensible of paine then of pleasure. For hardly doe wee feele the health of the whole body, [Page 2]but a sore finger, or the tooth-ach makes vs impa­tient. One sole affliction amidst many a good suc­cesse, troubleth all our ioy, and changeth all our sweet­nesse into bitternesse. Pro­sperity is like a long traile of Cannon which stops by the way for want of a peg. Therefore as the tongue beares it selfe towards the payning tooth: so wee speake oftner of a small af­fliction which befals vs, then of many of Gods bles­sings. Yea the pleasures doe incontinently distaste vs, and the greatest delight hath some graines of sor­row, and a tune of sighing; as the tickling of the arme­pits.

Notwithstanding, if all [Page 3]be well considered, we shall finde that the euils of this life doe farre surpasse the goods, both in number and greatnesse. Then are wee not to maruell, if mans life that is more sensible of euils then of good, and that hath more euils then goods, yea and which changeth his good into euill by the indisposition of his minde, is full of bitternesse. For Gods blessings falling in the lappe of a man destitu­ted of Gods Spirit, doe rot, because his heart is al­wayes corrupted; and pro­sperity ill guided, is more hurtfull then affliction. In a word, man hath a soule that kils his body, like vn­to a sword that cuts his scabberd, and that tor­ments [Page 4]himselfe, and cuts to himselfe many a trouble­some businesse.

Vnto all these euils the Word of God propoun­deth some remedies, and giues wholesome counsels; which if wee follow, wee shall not onely not make worse the euils that be­fall vs, but wee shall ligh­ten them, yea wee shall make them profitable and wholesome.

Now seeing there are two sorts of Afflictions, whereof some doe happen indifferently to all men, as sicknesse, losse of parents, losse of goods; but the others are proper vnto the children of God; wee will beginne with the first sort of them.

CHAP. II. Counsels and consolations against those euils that befall indifferently all men; And first, against corporall maladies and infirmities.

IN euils common to all men, the man fearing God, behaues not himselfe after the common fashion, but gouernes himselfe otherwise then other men; for worldly men impute the euils to chance, and com­plaine of mischiefe, or mur­mure against God; or if the force of their anguish doe draw from them some words of repentance, or some prayers suggested by [Page 6]necessity, so soone as the euill is past, they returne to their naturall disposition; like to hogges that neuer looke towards heauen, but when they are cast to ground and ouerturned; which if they be let goe, returne presently their snowts towards the earth.

The same Afflictions happening to the faithfull, doe produce other effects. For example, If he be ficke, he will take this Affliction not as common by chance, or onely by naturall causes, but as sent from the hand of his heauenly Father; & acknowledging that it is God that strikes, hee will turne himselfe towards him that hath strucken him, and will say with Dauid, Psal. 39.9 I [Page 7]was dumbe, I opened not my mouth, because thou diddest. For as the patient that is let bloud, if hee stirre his arme, hinders that the bloud-letting doe him any good: so wee hinder that the afflictions bee wholesome vnto vs, by mo­uing our selues with impa­tience. Rather the Chri­stian will examine his con­science to know and ac­knowledge the causes, wherefore God afflicts him, to the end he may glo­rifie God by his humilia­tion: He will acknowledge that hauing abused his health, hee deserues to be sicke; and thereupon hee will in his bed passe ouer his life past, and examine his actions, and will re­member [Page 8]the graces of God which he hath abused. He will discharge his teares in the bosome of his Father, and will grieue, not for the euill he feeles, but for the euill hee hath done; and will lament his sinnes with teares of repentance. So soone as he feeles himselfe strucken and compelled to be bedrid, in putting off his clothes, he will dispose himselfe as if he did cast off his body, and well put him­selfe to bed, as ready to be put in his graue, saying in himselfe, Should this well be the houre of my deliue­rance?

And if he be troubled with grieuous paines, to comfort himselfe, he will represent to himselfe those [Page 9]sorrowes infinitly greater, that Christ Iesus hath car­ried for vs, and those infi­nite torments, from which he hath redeemed vs. He will meditate on the sweet­nesse and assurance of the promises of the Gospell, and will comfort himselfe, because his peace is made with God; and will appre­hend the excellency of eter­nall saluation, wherewith the corporall sorrowes of a few dayes are not to be compared, but are as a bit­ter pill at the beginning of an euerlasting feast. It will be good also to represent to himselfe, so many holy soules, that either from bed, or from the fiers and Martyrdome, are gone to the Kingdome of heauen; [Page 10]which being arriued at the hauen, continually receiue into their number other soules, beaten with the storme, and tossed by the tempest of this world.

And if those that are about the sicke, doe weepe, iudging ill of his malady, he will chide them, and tell them, that their sorrow is iniurious to Christ, as if they did presume that it were a losse to goe to him. He will tell them that which Iesus Christ told his Disciples, Joh. 14.28. If ye loued me, yee would reioyce, because I goe vnto my Father.

And if he recouers his health, he will receiue it as a gift which God bestowes on him, to imploy it to his seruice more diligently [Page 11]then heretofore; and will say, God giues me time to prepare my selfe to goe to him; remembring Saint Peters wiues mother, Mar. 1.31. who being healed of her feuer, ministred vnto our Lord Iesus. He will remember also those words that Christ vttered to the pati­ent, whom he had healed; Ioh. 5.14. Behold, thou art made whole; sinne no more, lest a worse thing come vnto thee.

And seeing that sick­nesse are personall summo­nings, wherby God warnes vs to make vs alwayes rea­dy; euery one fearing God, whom God hath raysed vp from some great sick­nesse, and set on foote, will make that this sicknesse be a preparation vnto the last. [Page 12]Hauing beene at deaths dore, he will hereafter be familiar with it, and will study to liue how he must die, being cloyed with dayes, but yet more with offending God. O when shall we be in that place where we shall be no more toyled with vnsatiable de­sires! where the loue of God shall possesse all our desires, and where we shall heare no more Gods Name blasphemed! Who doubts but that many of the faithfull, hauing had in their sicknesse their hearts in­flamed with these holy de­sires, haue not beene sorry to see themselues recouered of their health? and ha­uing had as it were the prize in their hand, to see [Page 13]themselues againe put to the Combate, and againe to liue in the Kingdome of Satan?

Such are the thoughts and words of the man fea­ring God, afflicted with sicknesse, which are worth a thousand times more then the merry words at banquets. For it is not at banquets, but in sicknesse, that men speake of God, and of the vanity of this life, and of the hope of sal­uation. Therefore accor­ding to Salomons iudge­ment, It Eccles. 7.2. is better to goe to the house of mourning, then to the house of feasting: for that is the end of all men, and the liuing will lay it to his heart. Naaman had neuer sought for the Pro­phet [Page 14] Elisha, if hee had not be attainted with le­prosie. Corporall diseases made sicke persons goe to lesus; who with cure of their bodies, receiued also the cure of their soules.

And if God giue to the faithfull a languishing and noisome body, he will ac­knowledge that God tels him couertly, I will not that this life please thee; for we goe the more wil­lingly out of a house that sinkes, and where it raines rhumes, and where the foundations are shaken by the gowt, and where the windowes are dimmed by the weakenesse of the sight. It is a wholesome thing for the soule to serue the body as an ordinary Informer. [Page 15]It is a beautifull and seem­ly thing to finish ones life before death; liuing daily, as if one did already touch the end of his race; like to a ship prouided of all ne­cessary furniture, that stayes but for the winde; or a prisoner detained in the hole of a prison, who be­holding the light thorow the cranies, expects with great desire the houre of deliuerance.

CHAP. III. Counsels and Comforts against pouerty and the losse of goods.

THe loue of the goods of this world, is an e­uill deepely rooted in the [Page 16]heart of man. It is that which makes a man haz­zard his life, to gaine a lit­tle money, as one that would cast downe head­long his body, to saue his clothes. This is the vice, which makes a man more couetous of gold and sil­uer, euen then when his age warnes him that he hath no more neede of it; yea which makes him bemoane the money which shall be spent at his funerals. It is this vice that makes a man serue his riches, in stead that they should serue him and make vse of them, and bee possessed by those goods, in lieu that he should possesse them. It is this that hinders almes-deeds, and quencheth Christian [Page 17]charity. For as that Land where are Mines of gold and siluer, is ordinarily bar­ren, and those mines are a haunt of deuils; so he that is tyed to his gold or sil­uer, becomes barren in good workes, and his heart becomes the habitation of the euill spirit. And if the couetous man doe any good, it is after his death; for he is like to a chest so well shut vp, that none can get any thing out of it, till it be broken vp; and then his money that was priso­ner and kept vniustly, is set at liberty.

They that are possest with this vice, finde pouer­ty vntolerable: and if they happen to leese their goods, they reiect all com­fort. [Page 18]But the man fearing God; who by the con­tempt of goods hath lear­ned to imitate pouerty in the midst of his plenty, and to possesse the things of the world, as not possessing them; when God takes away his goods, hee doth not onely not murmure, but he findes gaine in this losse, and profit in this tri­all, and many wholsome in­structions.

First, not to finde his condition miserable, he will set before his eyes Christ Iesus, 2. Cor. 8.9 who though hee was rich, yet for our sakes he became poore, and had not where to lay his head; sanctifying pouerty in his person, and honouring it by his example; and the [Page 19]example of the Apostle Saint Paul, that excellent instrument of Gods Spirit, who got his liuing with the labour of his hands; and the example of the other Apostles, whom Iesus Christ sent to preach the Gospell without money and without prouision; hauing told them euen at his first preaching, that Matth. 5. Blessed are the poore, yea the poore whom Saint Iames sayes Iam. 2.5. are rich in Faith.

Now GOD hauing brought to pouerty those whom he loues, will haue them take pouerty for a spirituall diet, and an exer­cise of Christian absti­nence; whereby it pleasech God to discharge them of [Page 20]earthly cares; or abate their pride and vanity, or to make them fitter to carry the Crosse after Christ Ie­sus, or oblige them to worke; or to lift vp their hearts towards other goods, the purchase where­of is certaine, the possessi­on firme, and the price in­comprehensible; that they may labour for goods that cannot bee taken away, which follow the faithfull in exile, enter with them in prison, and which none can depriue him of, euen when he is depriued of this body.

The faithfull will also acknowledge, that God by pouerty withdrawes him from lewdnesse, keepes him aloofe from tentations, [Page 21]and reduceth him to so­briety; God handling him, as when he sends the gowt to the feet and hands of that person that charged his fingers with diamonds, and carried his too spruce shooes, to reduce him per­force to plainenesse. Hee will therefore say in him­selfe, God knowes what is profitable for mee; hee knowes that if I were rich, I should waxe insolent; hauing much to distribute, I should haue a greater ac­count to make him. As he proposeth to the rich the Crowne of Christian cha­rity, so hee layes vp for me a Crowne of patience. Iob 1.21. The Lord gaue, and the Lord hath taken away, bles­sed be the Name of the Lord.

Surely whosoeuer hath the feare of God, will finde in it an inestimable trea­sure and riches, which lift vp pouerty farre aboue all plenty; therefore will hee say with Dauid, Psal. 37.16. A little that a righteous man hath, is better thē the riches of many wicked. The Apostle Saint Paul saying, that, 1. Tim. 6.6. Godli­nesse with contentment is great gaine, produceth that solid contentment, and the true riches of the feare of God; and esteemes that he who feares God, althoug [...] he haue but a little money, hath not a bad portion. For he that hath true god­linesse, acknowledging that he is a traueller and stran­ger on earth, will not care in what attire he passeth his [Page 23]way, so that he arriue to the Kingdome of Heauen; where Lazarus is in the bosome of Abraham; the poore with the rich: be­cause this rich one was of the number of the poore and humble in spirit, and this poore one was rich in God; who is no respe­cter of persons, and who teacheth vs, that content­ment comes not from plen­ty, but from his blessing. For Matth. 4.4. man liues not by bread alone, but by euery word that proceedeth out of the mouth of God.

He will therefore say se­cretly to himselfe, I haue but a body to nourish and clothe; a little earth suffi­ceth to nourish a man in his life, and yet lesse to couer [Page 24]him after his death. A lit­tle money suffiseth to liue honestly, and yet lesse mo­ney to die happily. Of so many sheetes whereof the coffers of the rich are full, one alone will suffise to wrap him in after his death. For naked came wee into the world, and naked shall we goe out, and shall carry nothing of all those our goods, but that which wee haue giuen to the poore; Prou. 19.17. For hee that hath pitty vpon the poore, hee len­deth vnto the Lord.

Which nature it selfe teacheth vs. For what care wee whether wee drinke of a great or small brooke, so wee bee satisfied? or whether wee take out of a great or small siluer [Page 25]plate, so we be nourished.

Whosoeuer weighs well these things, will confesse that the misery of poore folkes consists not in that they are poore, but in that they enuy the rich, and cannot frame themselues vnto pouerty. For wee haue that euill, that in mat­ter of vertues, we compare our selues with those whom wee thinke are our inferiours, and thereby be­come presumptuous; but in matter of riches, wee compare our selues with those that surpasse vs, and thereby wee become enui­ous. Wee finde occasion of pride in other mens vi­ces, and occasion of fret­fulnesse by other mens riches: in stead that wee [Page 26]should looke at those that are more vertuous then vs, to imitate them; and at those that are poorer then vs, to giue God thankes. So that in matter of pru­dence and good vnder­standing, euery one thinkes himselfe well enough por­tioned, but in matter of money, euery one is discon­tented, and would willing­ly controll the portions which God hath made; not considering that riches are glewie and a dangerous snare, and a place where Satan spreads his nets, and thornes that often choke the good seed of Gods World. 1. Tim. 6.9. They that will be rich, fall into temptation and a snare, and into many foolish and hurtfull lusts, which [Page 27]drowne men in destruction and perdition. So that who­soeuer subdueth his iudge­ment to the rules of Gods Word, in stead of enuying the rich, will giue God thankes for his pouerty. For as a Free-man who is simply clothed, will neuer enuy Lackeyes, though co­uered with imbrodered clothes, and with magnifi­cent Liueries, because that euen that magnificence is a marke of their bondage: Euen so a man fearing God, brought to a pettie condi­tion, will neuer repine at the riches of worldly men, because that by the same riches Satan keepes them in slauery, intangles them in his snares, and trailes them by their couetousnes.

It pleaseth God to deale thus with his children, to stint them, and to keepe them short, while the wic­ked liue in plenty; doing that, which fathers carefull of the health of their children doe. Euen as in a great house it often happe­neth, that the seruants are drunken and make good cheere, while the father of the family diets his sonne, to preuent a sicknesse.

We haue another euill; that often we call that po­uerty, which many excel­lent seruants of God would esteeme plenty. Such a one thinkes himselfe poore, that hath more money then all the Apostles toge­ther had, whereof the poo­rest thought himselfe rich; [Page 29]for we measure our riches with the ell of our coue­tousnesse, which hath no end; whereas wee should measure them with the ell of Nature, which is short, and contents it selfe with little. And againe, euen of that which nature requires, godlinesse pares off some­times something, when it pleaseth God to reduce his children to passe without many things which are esteemed necessary, to ac­custome them to passe the easier without superfluous things.

Wherefore let vs fol­low the Apostles counsell, saying, Heb. 13.5 Let your conuersa­tion be without couetousnesse, and be content with such things as ye haue; for he hath [Page 30]said, I will neuer leaue thee, nor forsake thee. Lest after a couetous toile and full of euill care, it be said vnto vs, as it was said to that heaper of goods: Luk. 12.20. Thou foole, this night thy soule shall be required of thee, then whose shall those things be which thou hast prouided? That man spake of inlar­ging his barnes, but he should rather haue inlar­ged his charity, and streighted his couetous­nesse. For as the right way to appease the thirst of him that hath the ague, is not to let him drinke as much as he will, but to diminish the inward heat by bloud­letting; so the meanes to asswage the thirst of a co­uetous man, is not in giuing [Page 31]him store of wealth, but in diminishing his couetous­nesse. Witnesse Zacheus, who before his conuersion, thought himselfe poore, and all his endeuour was to hoord vp. But the very day of his conuersion hee began to thinke himselfe rich, though by his libera­lity towards the poore, and his fourefould restitu­tion of all that he had got by circumuention, his goods were diminished more then the halfe.

Euery man thus dispo­sed, will Heb. 10.34. take ioyfully the spoyling of his goods, know­ing in himselfe, that he hath in heauen a better and an en­during substance: And Heb. 11.26. will esteeme the reproch of Christ greater riches, then the trea­sures [Page 32]in Egypt. Commit­ting his earthly cares vnto Gods prouidence, hee will say with the Apostle, Rom. 6.32. Hee that spared not his owne Sonne, but deliuered him vp for vs all, how shall not hee with him also freely giue vs all things? Hee that giues vnto our soules the bread of life, will he deny the ma­teriall bread to our bodies? Hee that will clothe our soules with that heauenly light wherewith he clothes the Angels, will hee deny to our bodies that clothing which hee hath liberally bestowed on beasts? Matth. 9.33. Seeke first the Kingdome of God and his righteousnesse, and all these things shall be ad­ded vnto you.

CHAP. IV. Counsels and comforts touching the losse of our friends.

IN our domestical woūds God requires not of vs that wee should be in­sensible, for godlinesse ouerturnes not Nature. Notwithstanding, if God takes from a man that feares him, any one of his neerest and dearest friends, or frō the husband, his wife, or his children, 1. Thes. 4.13. he will not sorrow as they that haue no hope; nor as those which haue obstinate teares, and and an ambitious mour­ning; or as they which would willingly contest against God. Surely hee [Page 34]will not be without natu­rall compassion, seeing that Iesus Christ himselfe, in­tending to raise Lazarus, omitted not to weepe ouer him: But hauing satisfied nature and decency, hee will giue place to reason, and yet more to the feare of God. Which teacheth vs, not to resist Gods ordi­nance, and to conforme our selues to his will, which is iust and vnauoid­able; Propounding vnto vs the example of Iob, who after the losse of all his children in one day, did not murmure against God, but did glorifie him by his humiliation. And the ex­ample of Dauid, who du­ring the sicknesse of his sonne, did weepe bitterly: [Page 35]but after that God had dis­posed of him, tooke cou­rage and comforted him­selfe in God. We shall goe to our friends, but they shall returne no more to vs; they are not lost, but they are sent before vs, yea I say, that though we could restore them to life by our teares, yet ought wee not to trouble their rest; and to content our desires, cast them againe into those euils, from the which God hath deliuered them. Is it not a great deale better wee should prepare our selues to follow them, then to consume our selues in lamenting them? Is it not better wee should diuert our heauinesse by feare and an holy care, then to make [Page 36]our wounds the worse, by putting our hands alwayes on them? And thinke ra­ther on the good things to come that are certaine, and of an infinite value, then on the euils past, which are petty in comparison of them, and without re­medy?

It will be good also for a man to say in himselfe, God hath taken away a person whom I loued sin­gularly, that I may hereaf­ter transferre my thought to him alone, and that hee alone from henceforth pos­sesse all my loue. I clea­ued too much to the earth by this roote; which God hath cut off, that my de­sires be not more fastened to the earth, and that there [Page 37]where my treasure is, there my heart and affection be also. God hath honoured vs with an holy Priest­hood: let vs not make our selues vncleane by the dead, in weeping more for them then for our sinnes; and lamenting more our domesticall afflictions then the breach of Ioseph. Wherefore should we, ha­uing seene any of our nee­rest friends die with ala­crity, and full assurance of his saluation, lament them with excesse, and notwith­standing, behold with drie eyes, and with an vnmo­uable spirit the affliction of the Church, and the blood of the faithfull spilt, with blasphemy of the ene­mies, and the reproch of [Page 38]the doctrine of the Gos­pell? Such teares are cruell against the Church, and iniurious towards God, whom if we loue, the out­rage done to his glory, ought to touch vs a great deale more then our owne discommodity.

CHAP. V. Generall Counsels and com­forts against all sorts of Afflictions.

TO abridge this matter, and not to particula­rize any more of all sorts of Afflictions, that we may apply to euery one apart their remedies, I say in ge­nerall, that the faithfull, in all his Afflictions, will [Page 39]finde wherewith to profit; for God by Afflictions will humble our pride, stirre vp our drowzines, inflame our prayers, try our faith, exercise our patience, and make vs to experiment his helpe in our needs; that as the Apostle saith, Rom. 5. Tri­bulation worketh patience, patience experience, and ex­perience hope, which maketh not ashamed. Wee shall finde by experience, that as the cherishing and flat­teries of our friends are not so profitable to vs, as the reproches and blames of our enemies; so it is a great deale better for vs to be chastened by the hand of God, then to be flatte­red by the hand of the deuill.

It was in Affliction, that the conscience of Iosephs brethren was awaked, and that they said one to ano­ther; Gen. 42.21. Wee are very guilty concerning our brother, in that wee saw the anguish of his soule, when hee besought vs, and wee would not heare. Therefore is this distresse come vpon vs. It was in the fulnes of his Affliction, that the King Manasses 2. Chron. 33.12. did turne himselfe to God, and that God recei­ued him into fauour. Da­uid makes this confession to God, Before Psal. 119.67. I was affli­cted, I went astray: but now I haue kept thy Word. Ex­perience makes vs know, that the prayers which languish in prosperity, doe waxe hot by aduersity. [Page 41]Thē griefe formes in an in­stant the tongues, the most slowest, to an holy elo­quence, which breathes forth most feruent prayers, drawne out by anguish. We are beholding to Saul and Absalom for the Psalmes of Dauid, and the holy Songs of that royall Harpe, the tune whereof doth as yet to this day pa­cifie the troubled consci­ences, and chaseth away the euill spirit.

All these considerations will make the faithfull, not onely not to sinke vn­der the burthen of Afflicti­ons but also to reape some profit by them; and when he shall haue looked them neere in the face, he will finde them to bee weake [Page 42]against the man that hath in his hand the Buckler of faith, and the Sword of the Spirit, which is the Word of God; who not fearing death, yea hoping for death, despiseth the more easily the commodi­ties of this life; for with the eyes of faith he pierceth this hideous masque, and vnder the appearance of death, espies a present of eternall life. Hee beholds Christ Iesus the Au­thour and finisher of our faith marching before vs, and making plaine the way of death, and by his death abolishing the curse of ours. Of two bands which keepe his soule fastened to his body, whereof the one is naturall, and the other [Page 43]voluntary; he hath already broke the voluntary, and vntied his affection frō this earthly life, before God cut the naturall band by death. Death is no newes to him, because that his life hath bin a continuall mor­tification. Psal. 89. His soule long­eth, and his heart crieth out for the liuing God. Psal. 42. Hee saith with Dauid, When shall I come and appeare be­fore God?

In a word, all kinde of Afflictions change their nature, when they befall the man endued with Gods Spirit; for Rom. 8. all things worke together for good to them that loue God, to them who are the called according to his purpose.

Therefore the consola­tions [Page 44]which humane wis­dome propoundeth against euils, are weake, in compa­rison of those that are mi­nistred to vs by the Word of God: for Philosophy drawes her consolations from necessity, telling vs, that in vaine wee torment our selues about euils that cannot be remedied. But euen that that they are without remedy, is that which troubleth vs most, and is the greater part of the euill. Shee teach­eth vs that our euils are bit­ter enough of their own na­ture, without making them more bitter by impatience. In vaine doth man open his arme against the cur­rent; and it is some com­fort to follow nature, and [Page 45]in a generall ruine to in­wrap himselfe in the mul­titude. But great euils are not cured by blowing vp­on them: and words cun­ningly set forth with arte, may serue to tickle the wound, but not to bring any remedy to it; the vn­auoidable necessity of euils serues rather to harden the courage, then to comfort the heart, or to giue peace to the conscience. The right comforts are not those which onely frame vs to patience, but those which settle ioy in the heart, and which teach vs to reckon Afflictions a­mongst Gods gifts, and to finde matter of thankes­giuing in our chastise­ments.

These counsels and comforts may easily bee put in practice by him, in whom Gods feare hath mortified those burning de­sires, and planted in his heart a hatred of vice. For as a sound man, and that hath the noble parts of the body well composed, will easily indure labour, and will quietly sleepe vpon straw; euen so the man that hath a conscience sound, and purged of am­bition, enuy, hatred, and incontinencie, which are indispositions and mala­dies of the soule, will finde Afflictions light, and will, vnder this burthen, runne on his race with alacritie: But hee whom ambition puffes vp, pleasure corrupts, [Page 46]whom enuy hath dried vp, whom couetousnesse hath bowed towards the earth, will fall vnder the burthen, and will feele himselfe ouer-whelmed with Af­fliction. He who aspiring to high things, is rolled downe from his high hopes, will bite off the bit with choller, and impatient­ly beare pouerty. But hee who hoped for nothing, nor pretended any thing on earth, as he desired not to gaine much, so will hee not mourne with excesse for that hee hath lost. For though the euils whereun­to our nature is subiect, or which God sends vs, or which men doe vnto vs, are great, and in great number; are notwithstan­ding [Page 48]a great deale more tolerable, then those which a man doth to him­selfe by burning hatred and enuie, by vniust quarrels, by rash ambition, by disor­dered desires, by an enui­ous fretfulnesse, and by an impatient precipitation; for as those vlcers that came of themselues, are a great deale worser then wounds and hurts, because the euill is inward, and the com­plexion or constitution of the body helpes: So those euils which a man doth to himselfe by his vices, are more dangerous, and more obstinate against remedies, then those afflictiōs which men inflict on vs, or which God sends vs; because they are euils which we en­tertaine [Page 49]expressely, and which are aided by nature; and which hauing weaken­ed vs, and softened our cou­rage, make vs weake to beare afflictions, and vnca­pable to profit by Gods chastisements. Thinke not that hee can beare those e­uils which his enemies doe to him, that is an enemy to himselfe; or that a man that loues his riches more then God, can patiently indure that God take from him his riches.

CHAP. I. The difference between those afflictions that are com­mon to all men, and those that are proper vnto the children of God.

ALL those afflicti­ons which we haue spoken of heere­tofore, are afflicti­ons that befall indifferently to all men, as well good as bad: Sauing that God is accustomed to visit oftener [Page 51]his children with his rods, and keepe them in a conti­nuall exercise of humility, because hee is carefull of their saluation. Doing as a father, who for the selfe­same fault committed by his sonne, and by his ser­uant, will chastise his sonne, and will leaue his seruant vnpunished. But in this se­cond Treatise we will one­ly speake of afflictions that are proper to the children of God, and which befall them for the profession of the Gospell.

There is great difference betwixt these two sorts of afflictions. For those hap­pen to vs, as to men weake, or as to sinners; but these, as to Christians, and for Gods cause. Those are an [Page 52]exercise of patience, these ouer and aboue, are matter of glory. Those are cha­stisements which God sends; these are ouer and besides scarfes of our war­fare, honourable markes, conformities with the eter­nall Sonne of God. Where­fore the Apostle, very well exercised in this warre, pla­ceth these afflictions a­mongst the free gifts of our God, saying, Phil. 1.29 For vnto you it is giuen, in the behalfe of Christ, not onely to beleeue on him, but also to suffer for his sake. Wherefore we seeke comfort against those other afflictions, but these are e­uen a comfort to a Christi­an; because hee receiues them as testimonies of his heauenly calling, & makes [Page 53]this conclusion in himselfe, that seeing God fashions him to the sufferings of his Sonne, hee will also fashion him vnto his glory, and that God leades him to the fame end, by the same way.

To beare these afflicti­ons, is to charge vpon him­selfe the Crosse of Christ, and march after him. For although the man fearing God, beares wifely these other afflictions, and profits by them, notwithstanding the holy Scripture doth not honour them with this ho­nourable title of the Crosse of Christ. So Simon, a man of Cyrene, bearing the Crosse of Christ Iesus after him, was the image of a Christian. But the two theeues that were nailed to [Page 54]their owne Crosse, bare the punishmēts of their crimes: one of the which was con­uerted to Christ Iesus, in the extremity of his paines, to the end that those whom God causeth not to beare the Crosse of Christ, and exempts from persecution for the Gospell, may learne by this example to profit in their owne afflictions, and so to beare their owne crosse, that it may serue to conuert them to Christ. But here we speake onely of af­flictions which are proper to the faithfull, and which alone may bee tearmed the Crosse of Christ.

CHAP. II. The Scripture doth prepare vs to afflictions, and hath this condition annexed to the profession of the Go­spell.

THe Apostles S. Paul and Barnabas visiting the Churches, Act. 14 22. doe exhort them to continue in the faith, and that wee must, through much tribulation, enter into the Kingdome of God. And the Apostle Saint Paul else­where saith, 2. Tim. 3.12. that all that will liue godly in Christ Ie­sus, shall suffer persecution. Since God hath said that he would put enmity be­tween the seed of the wo­man, and that of the Ser­pent, the Church hath al­waies, [Page 56]wayes been perfited. Her sufferings haue begun in Abel, and will finish at the Day of Iudgement. As soone as God limited his Couenant to the Family of Abraham, of two children that hee had, hee that was borne after the flesh, did hate him that was borne after the Spirit. Iacob and Esau representing two con­trary Nations, struggled to­gether in the belly, and their quarrell began be­fore their life. Wherefore the Church makes her complaint, Psal. 129. that shee hath beene often afflicted from her youth. Now therefore that shee is come to her old age, can shee hope for any prosperity in this world, seeing that Satan hath not [Page 57]changed his nature, and that the world waxeth worse and worse?

Through this way haue passed the Prophets and A­postles, & all that Heb. 11. cloud of faithfull witnesses, of whō the world was not worthy; wherof the Apostle speak­eth. The Gospel propounds to vs nothing but y^e Crosse; and the booke of the Re­uelation is nothing else but an allegoricall tissue of the combates of the Church of God. He will not be offen­ded at the tribulations of the Church, who will re­member what Iesus Christ hath foretold vs, Iob. 16.20 Ye shall weepe and lament, but the world shal reioyce. True it is, that the persecutors shall haue their turne to weepe: [Page 58]but notwithstanding that sentence of the Apostle Saint Peter remaines al­wayes firme, 1. Pet. 4.17. that iudge­ment must begin at the house of God. So that in stead of maruelling to see vs afflict­ed and persecuted, wee should rather maruell if it happened otherwise. As a traueller to whom one hath said, Your way will be by a stony Country, & a ground full of bushes and briars, would iudge himselfe out of the way, if he found no­thing else but faire me­dowes, and a smooth way.

This multitude of exam­ples is set before our eyes, not for to comfort vs by the multitude of compani­ons in misery, which is the comfort of the wretched: [Page 59]But that considering, that God hath dealt thus with those whom hee hath most loued, ye come not by rea­son of your afflictions to doubt of Gods loue: but contrariwise, that yee haue in that a proofe and eui­dence of the truth of your Religion, seeing that the true Religion alone can bee so much hated and contra­dicted by men, and that not without cause, for it a­lone impugnes the king dome of Satan. [...].1, 1 [...]. If ye were of the world (saith our Sauiour) the world would loue his owne.

Therefore whosoeuer ha­uing the knowledge of true Religion, deferres to apply himselfe to it, till it bee exempted from perfecti­on, [Page 60]puts off his conuersion for a huge long time, and expects that Satan be at a­greement with God, and forging to himselfe a Iefus Christ without the Crosse, changeth, as much as in him lyeth, the nature of the Gospell. With that our Lord Iesus began his first Sermon, saying, Math. 5. Blessed are they that mourne; lest that any one imbracing the profession of the Gospell, and promising to himselfe prosperity, finding himselfe deceiued in his calculation, should giue ouer this holy profession: like vnto him who hauing tasted of a tun of excellent good wine, in­tending to buy it, hauing heard of the price, hath no mind to it, vnwilling to be­stow [Page 61]so much. Or to that Luk. 14.28. builder in the Gospell, who hauing ill calculated his expences, is disc oura­ged, and leaues his building imperfect. For the Sonne of God will haue a man, be­fore hee resolue himselfe to follow him, to know how much hee must spend, and that euery one make this reckoning by himselfe, Must I put to it the halfe of my goods? I will put it willingly: if that doth not suffice, I will put to it all my goods; if that bee not e­nough, I will put also my honour and reputation. What, must I put my life al­so? I will expose it willing­ly; yea, had I many liues, I would couragiously leese them in so good a cause: [Page 62]for what doe wee not owe to Christ Iesus, seeing wee owe him our selues, and that he hath giuen himselfe to vs, and hath exposed his life for our saluation? Be­sides, we must forgoe these things with alacrity, estee­ming that there is no gaine so profitable as this losse; and that it is a dishonor to possesse an honour wherein God is dishonored: incou­raging one another, saying, as Thomas said to his fellow Disciples, Ioh. 11.16 Let vs also goe, that wee may dye with him. In a word Iesus Christ will haue vs put all to it, and serue him without excep­ting any thing, without compounding, or making any reserution. Luk. 9.62. No man hauing put his hand to the [Page 63]Plough, and looking backe, is fit for the Kingdome of hea­uen. Whosoeuer will goe out of this Sodom, must not looke backe from be­hind him towards the things lost, but hasten to saue himselfe in Gods Mountaine.

Not that Iesus Christ willes vs, that without ne­cessity we runne headlong into dangers for his sake; but rather he willes vs, that when they Mat. 10.23. persecute vs in one City, wee fly into ano­ther. The faith of the faith­full holds the meane be­tweene faintnesse and rash­nesse; it runnes not head­long against euils, without necessity; but it supports then constantly, when God calles vs to them: it is not [Page 64]faint-hearted and fearfull, but also it is not angry a­gainst her owne life. Then is it time to dye for Iesus Christ, when a man cannot saue his life but by disloyal­ty, and without abating something of that freenesse and liberty that we owe to Gods cause: in that case, the mā fearing God, ought to beleeue, that God will make vse of his blood, for the sealing of the doctrine of the Gospell: then must he, after the example of Io­seph, forgoe willingly his garment, to saue his consci­ence; and willingly strippe himselfe of this body, that he may saue his soule.

True it is, that God giues sometimes truce to his Church, and, as it were, a [Page 65]day of rest, between two fits of a Feauer, that shee may breath a little, and lest she should sinke vnder the length of oppression. But if this rest be longer then or­dinary, that ought to be ta­ken as a good not looked for; during which time, he must liue so, as that this peace be a prentiship of per­secution, and that this rest may serue to recouer strength for the labour to come.

And if there bee any faithfull, whom God hath spared and exempted from persecutions, you shall find, that God hath visited him with other trials, and hath not left him without exer­cise. If hee hath not lost his goods, hee hath possessed [Page 66]them, as not possessing thē, and as being ready to leese them. If he hath not been banished for the Word of God, he hath liued at home as a stranger, and thinking incessantly to depart. If hee hath not suffered death for the Word of God, his life hath been a continuall mor­tification, according to the rules of Gods Word. If he hath not suffered the paines of Martyrdome, hee hath had the zeale and affection to it.

CHAP. III. Three causes for the which the Church of God is sub­iect to Afflictions.

THE causes for the which the Church is [Page 67]subiect to many afflictions, are to bee taken, 1. in part from the Wisdome and Iu­stice of God: 2. in part from the nature of the world, and of the diuell: 3. in part from the nature of the Church, who hath need of this exercise.

The Wisedome and Iustice of God ought to march first; Cause, the Wise­dome and tustice of God. for it is it which dis­penseth with all other cau­ses, and makes vse of them according to his will. This Wisedome and Iustice re­quires, that seeing the cal­ling of a Christian consists in nothing else, then to fol­low Iesus Christ, and all his felicity, to be made confor­mable vnto Christ Iesus; that those whom hee will make partakers of his King­dome, [Page 68]partake with him in his sufferances. It is iust, and stands with reason, that they haue a part with him in his combates, that will haue a share with him in his victory: that hee that will carry hard by him the Crowne of glory, carry first after him the crowne of thornes: that he drinke first in that cup steeped in gall and vineger, before he drinke of the riuer of his pleasures. Luk. 22.28, 30. Ye shall bee with me at my table (saith he:) ye which haue continued with me in my tentations. 2. Tim. 2.11. If we be dead with him, we shall al­so liue with him.

And seeing that Iesus Christ is our Head, there is no reason that the conditi­on of the members bee dif­fering [Page 69]from that of the Head, as Iesus Christ saith, Ioh. 15.20 The seruant is not greater then the Lord; if they haue persecuted me, they will also persecute you; if they haue kept my saying, they will keepe yours also. Math. 10.25. If they haue cal­led the Master of the house Beelzebub, how much more shall they call them of his houshold? It is an vniust daintinesse to desire to at­taine vnto saluation by an­other way, then by that, by the which Iesus Christ hath passed; to wish to eate of the Lambe, without bitter herbes; and being ashamed of his Crosse, to desire to haue part of his glory. And it seemes that Iesus Christ, to goe to Ierusalem, did or­dinarily passe through Be­thania, [Page 70]because that in the holy tongue Bethanie signi­fies, The house of grief; & the word Ierusalem, signifies as much as the vision of peace; to the end that by his example wee make ac­count to passe by afflicti­ons, and thorow the valley of teares, before wee can see peace, and enter in the heauenly Ierusalem.

Is it so great a matter? yea is it not a iust thing to spill some teares for him, who hath spilt his blood for vs? to expose our goods for him, who for vs hath expo­sed his life? to dye for the testimony of him, who died for our saluation? Let Heb. 13.13. vs goe forth vnto him without the Campe, bearing his re­proches; Heb. 12.2. looking vnto Iesus, [Page 71]the Authour and finisher of our faith; who for the ioy that was set before him, en­dured the crosse, despising the shame, and is set downe at the right hand of the throne of God.

The second cause for the which the Church is subiect to afflictions, 2 Cause, the nature of the world and of the deuill. is the nature of the world and of the deuill. For the holy Scripture speakes to vs, of this world, as of a Coun­trey where the Church is a stranger. Euery man fea­ring God, is heere below like to a strange plant brought from a farre coun­trey, who hath much adoe to grow; but the wicked are like to nettles which grow without watering of them, because the earth is [Page 72]their owne mother. Iob. 18.36. The Kingdome of Iesus Christ is not of this world. Now his Kingdome is the Church of God. Wherein Chri­stian Religion corrects Philosophy, which saith, that a wise man is a Citi­zen of the whole world; but Gods Word teacheth that he is a stranger from the beginning of the world. Cain was a tiller of the ground, and fastened to the earth; but Abel, a man fearing God, was a keeper of sheep, which is a rolling occupation, and not tyed to one place. Abraham the Father of the faithfull, spake thus to the children of Heth: Gen. 23.4 I am a stranger and soiourner with you; and for all his possession hee [Page 73]purchased but a Sepulchre. For it is that which the faithfull can pretend and lay claime to on earth: Therefore the Israelites that were the onely people of God, were called He­brewes, that is to say, pas­sengers and trauellers, that in their name they might haue notice of their con­dition; and the Taberna­cle was portatiue and am­bulatorie vntill Salomons time; to shew that the Church hath no stay here on earth, vntill that the true Sonne of Dauid hath built her an assured house. Iesus Christ himselfe Ioh. 1.11. came vnto his owne, and his owne receiued him not; and vnto him appertaineth that which is said in the Psalme; [Page 74] Psal. 69.8. I am become a stranger vnto my brethren, and an aliant vnto my mothers chil­dren. The Church there­fore as burgesse of heauen, being a stranger here on earth, we must not maruell if it findes no stay nor any firme rest; and, if passing thorow a strange Country, it meetes with thornes, with troublesome and dan­gerous wayes. Wherefore by this title of trauellers and strangers, God pre­pares his children to Af­fliction. Nay there is more, namely, that this strange Countrey, thorow the which wee haue to passe, is the Kingdome of Satan. For Iesus Christ calling the deuill Ioh. 12.31. the prince of this world, cals by [Page 75]consequence this world the Kingdome of the de­uill. Now it were ill ta­king of one measures, as to imagine to ones selfe, that Gods children can long liue in peace in the Kingdom of Satan. And surely as often as the Scripture names vs the children of God, shee prepares vs couertly to per­secution: and who doubts but when Iesus Christ will chase the deuill out of a Countrey by the preach­ing of the Gospell, that the deuill doeth not what lies in him to resist him? Wee may with good reason compare an estate where idolatry raignes, to a body possessed with an euill spirit. Euen as therefore when Iesus Christ com­manded [Page 76]an vncleane spirit to goe out of a body, the euill spirit did wreath and teare that body with all his power. So when Iesus Christ, with the preaching of his Word, will driue a­way idolatry out of a Country, and dispossesse the deuill of some corner of his Empire; this vn­cleane spirit teares the Country with ciuill wars, stirres vp troubles, excites scandals; to the end that if he cannot ouer-whelme the Church, hee may make at the least the doctrine of saluation odious among the people, as causes of these confusions.

The Spirit of God hath foretold vs this, where, at euery Reuel. 6. opening of the [Page 77]Seales, wherewith the Booke was shut, which are as many manifestations of the doctrine of the Gos­pell, there happen great earth-quakes, and men kill one another, and these troubles are followed with famine and mortality; for the deuill, who imitates Gods actions preposte­rously, and corrupts them in counterfetting them, see­ing that the sores and emerods, wherewith the Philistines were strucken, were a cause that the Arke was sent backe out of the Country, as a cause of all that euill, endeuours to follow this example, trou­bling and spoyling a Country, so soone as the Gospell is entred into it, [Page 78]that the princes and peo­ple prouoked, imputing these euils to the Gospell, may expell it out of their Country. Which was the cause, why Matth. 8. when Iesus Christ came into the Coun­try of the Gergesenes; the deuils did cast headlong into the sea the herd of many Swine of that Coun­try; to the end that the Gergesenes troubled with this losse, might beseech Iesus Christ, that he would depart out of their coasts; which withdrawing of Ie­sus Christ will happen vn­to all those, that haue more affected their Swine and their temporall commodi­ties, then the profitable presence of the Sonne of God.

It is the selfesame spirit, that moued the Iewes, Re­bels to Gods Word, to say vnto Ieremy, Ierem. 44.10. Since wee left off to burne Incense to the Queene of heauen, and to powre out drinke offerings vnto her, wee haue wanted all things, and haue beene consumed by the sword and by the famine; as if the ser­uice of the true God, were the cause of the publike ca­lamity.

So the Infidels did im­pute vnto the Christian Religion, the plagues, Tertull. Apol. bar­rennesse, and the publike disasters. If the Nyle had not couered their fields, if the Tyber had sweld ouer their wals, if the heauen did stop, if the earth was sha­ken, the inraged people re­quired, [Page 80]that the Christians should be exposed to the Lyons of the Amphithea­ter, as sacrifices of expiati­on, for the saluation of the Common-weale.

The like hath not beene done to other Religions, though very much diffe­rent among themselues. The Romans hauing con­quered a Country, brought the gods of the Country prisoners, and led them in triumph. But a little after, they builded Temples to the very same captiue gods. By this meanes an hundred false religions liued toge­ther in peace, euen in one City. Against the sole Christian Religion, the whole world hath beene stirred vp, because It alone [Page 81]beats downe the Empire of the deuill. Many lies may concurre together, but ne­uer can vntruth agree with truth.

So yet euen to this day wee see at Rome whole streetes of Iewes, who hold that Iesus Christ was a se­ducer, and liue in peace vn­der the shade of the Pa­pall seat, and vnder the pro­tection of him, who stileth himselfe the Vicar of Iesus Christ. The Mahumetans liue also there without dan­ger. There are but those that are of the true Religi­on, that are not permitted. If any one saith, that the people ought to read the holy Scripture, and vnder­stand himselfe speaking to God; or if any one saith, [Page 82]that there is no other pur­gation of our sinnes, then the blood of the Sonne of God; nor no other sacri­fice of Redemption then his death. If any one saith, that we must not pray vnto the dead, nor adore Ima­ges, and that to adore Ie­sus Christ, wee must lift vp our hearts towards heauen, where hee sits at the right hand of God; and we must not beleeue that God can be made by men; such a man must not be permit­ted to liue; against such a one all cruelty is too gen­tle, and all torments are light. Which is an euident marke of the truth of our Religion, seeing it is most odious to the world, where nothing pleaseth it [Page 83]but that which displeaseth God; and that the Pope of Rome suffering at the feete of his Throne the sworne enemies of Iesus Christ, cannot tolerate our Religion.

The third Cause of the Afflictions of the Church, Cause, the nature of the Church. is the nature of the Church it selfe, and the vices that creepe in by peace and pro­sperity. For euen as the sweet showres causing the corne to grow, causeth also therewith many bad weeds to spring vp; and as the Sunne at the Spring with many faire flowers causeth many sorts of ver­mine. So peace restored to the Church after perse­cution, hauing restored vn­to vs the preaching of the [Page 84]Word, hath also brought many vices.

After the Massacres which haue diminished vs, and the banishments which haue scattered vs, God had reestablished vs by an ex­cellent deliuerance; and wee were a miraculous ex­ample of Gods fauour be­fore the eyes of forraine nations, who were rauished in admiration to see, that at the view of a Court, and in the grand Cities of this Kingdome, where our bloud hath beene so often spilt, the Church was set vp againe with luster, and the Gospell preached with such liberty; They said that which is said in the Psalme: Surely Psal. 126. the Lord hath don great things for thē.

But wee hauing nothing wanting to vs, haue beene wanting to our selues, and haue not well acknow­ledged the time of our vi­sitation. For few haue had care to raise vp the ruins of the House of God, but euery one hath beene ready enough to repaire his owne; and addict himselfe to gather goods, in stead of making proui­sion of good workes. Co­uetousnesse and insolencie are increased, but godli­nesse is diminished. The quarrels haue beene kind­led, and zeale waxe cold. The apparell haue beene sumptuous, and the almse­deeds sparing. Wee haue bin impatient in our owne iniuries, but little sensible [Page 86]of the iniuries against Gods honour. In lieu of incouraging mutually one another in the worke of the Lord, wee haue beene enuious one against ano­ther. And though the souldiers made difficulty to teare our Sauiours coat, wee haue made no consci­ence to teare his body. By this meanes, besides the ha­tred that our enemies bore vs already, wee haue ope­ned our owne sides to our selues, and wakened the hopes of those that hate vs. In stead of drawing vnto vs the ignorant by our good life, wee haue driuen away the dome­sticall, and offended the weake by our euill conuer­sation.

That generous Nobili­ty, who in the time of our fathers did burne with zeale, and was the stay and ornament of Gods Church; whose vertue supports as yet our vices; which was sober, honest, and coura­gious, esteeming that to lose for Iesus Christ was a great gaine; so liberall of her bloud, so sparing of Gods glory; hath left a posterity, who for the most part is not hot, but to pleasure; not couragious, but for quarrels; but re­misse and weake against vices; full of an arrogant ignorance, ready to sell their brethren for a little money, and to turne their backe to God for a morsell of bread.

The haunting of our Aduersaries hath corrup­ted our manners, and wee were scarce distinguished from them, but by the dif­ference of profession; As if Satan had plucked vp in the night the bounds that separated vs; or as if wee were come forth out of per­secutions to re-enter into vices.

The reprehensions of faithfull Ministers haue bin ill taken, and some haue beene incensed against them; as if a deformed person brake the looking glasse, in the which it hath seene her deformity. And the Word of God hath not had that ordinarie effica­cie; as if the Spirituall sword had lost his point, [Page 89]or had beene blunted a­gainst the hardnesse of hearts; as if the threat­nings that God makes by his Prophets concerning the corporall bread, that hee would take away his strength and nutritiue ver­tue, were happened to the Spirituall bread of his Word.

Yea in this present Af­fliction, how many shall wee finde amongst vs, that are more offended when the Name of God is blasphemed, then when men doe reuile them? or that beares more impati­ently his domesticall losses, then the Affliction of the Church? Who is it, that in this calamity apprehends not more the losse of his [Page 90]estate, the confiscation of his land, the breaking of his hous-hold-stuffe, thē to see idolatry set vp againe, and the Kingdome of Sa­tan restored? And who in the Affliction of his bre­thren, would not easily comfort himselfe, if he were assured to liue in peace in his owne house? Who is it that consecrates his closet, and his houres of solitari­nesse to holy Meditations, and to powre out his sighs before God, rather then to count his money, and looke to his domesticall affaires? Who is it that endeuoureth not rather to leaue riches to his chil­dren, then to teach them to make vse of them right­ly, and to leese them cou­ragiously [Page 91]for the professi­on of the Gospell? And if the feare, and the present perill, and the calamitie that presseth vs doth not range vs in order, what would wee doe in full pro­sperity? And when per­sons so ill disposed, and whose zeale is so cold, shall be pressed, and that their turne will bee to suffer af­ter others, what can one hope of their perseuerance?

Some feares are befalne vs since tenne or twelue yeeres, and dangers which at diuers times haue brought vs euen at the doore of persecution. Then did wee fast, and humbled our selues before God, and there was seene a­mongst vs a kinde of re­pentance. [Page 92]But the perill being past, we returned in­continently to our ordina­rie dissolutions: quarrels haue beene awakened, and God hath not beene bet­ter ferued. This Gourd growne vp in a moment, withered a while: after, be­ing strucke by the worme of our prophanation.

Meane while you saw the darkenesse of igno­rance thicken, and errour gather strength. In our enemies, superstition was a great deale more feruent, then true Religion in vs. They tooke off, euen to their earings, to melt a gol­den calfe: but wee were niggards in the building of the holy Tabernacle. Their Images were couered: and [Page 93]our poore naked: and their blind deuotion did arraigne our irreuerence. Many a­mongst vs, who haue mock­ed at those that durst not read the Scriptures, for feare of being seduced, haue not cared to read it, or at least by the reading are not be­come better. Many a­mongst vs haue mocked at those that pray without vnderstanding themselues: but they themselues make their prayer to God, not thinking on that they say, and their gesture witnesseth their want of reuerence. Those are ignorant, but these prophane; those know not what they doe, but these doe not what they know; those erre in the night, but these doe [Page 94]expresly stray out of the way at noone.

There was a time that they testified of our inte­grity, and did know vs by our plainenesse and home­linesse in clothes, and sin­cerity in our actions, by our mutuall, charity and con­cord, and because Gods Word was in our mouthes; and said that which the Iewes of the hous-hold of Caiphas said vnto Peter. Matth. 26.73. Surely thou art one of them, for thy speech bewrayeth thee. But sithence they haue begunne to alter their manner of speech, and to say, How haue these folkes endured so many euils for a Religion, whereof they make so little esteeme? And can this Religion bee [Page 95]good, seeing that thereby men wax worse and worse? Now wee conceiue why they denie meates: it is be­cause they would dispence with themselues about good workes. Now it ap­peares why they mockt at Purgatory: it is because they pretend to enter into Paradise with their vnclea­nesse. And to what tends this iustification by faith, without workes, but onely that they should not bee bound to do good works? and the confidence & trust in the mercies of God, but onely that they may fall a­sleepe on this pillow, and plunge themselues into vi­ces? By this meanes wee haue beene the cause that Gods holy Name hath bin [Page 96]blasphemed, and his truth made stinking among men; wee haue hardened the ig­norant, and giue occasion of scandall to the weake.

And it is good that ther­upon we be taught by our enemies; if perchance those that haue not been moued by the sweetnesse of the voyce of our God, can bee pricked by the sharpnesse of the reproches of those that hate vs. For as one may doubt, which is the better of the two, either to bee faithfully reprooued by his friends, or be praised by his enemies; so is it a thing out of doubt, that the praises of our friends are not so profi­table to vs, as the blames and reproches of our ad­uersaries.

But behold wherewith we are to be more astonish­ed; for such a thing is be­falne in the time of prospe­rity and of rest, that was vnheard of before, and which is not happened in the time of fiers, and in the heate of persecution. For then, if any Minister of Gods Word had reuolted, that had been esteemed a wonder; and hee that had seene him then, would haue suspected his owne eyes, and would haue had much adoe to beleeue it. But these latter yeeres haue produced a number of such examples, and the holy Mi­nistery hath been possessed by traitors. Bellies are mounted vp in the Pulpit, who for a little money haue [Page 98]sold their soules to the di­uell; who haue not done so much hurt by their aposta­sie, as they had done by their euill life, seeing that in going out, they haue dis­burthened the body of the Church of an inward plague, as if it had vomit­ed out a worme, or cast out a filth out of the House of God.

And if men seeke for the zeale and constancy of our forefathers amongst vs, they shall seeke for that which God findes not there; for they did snatch at the bread of the Word of God from the middest of the flames, and did seeke after it amidst the perils: but we are in distaste with it amidst our plenty. If they [Page 99]were imprisoned for glori­fying God, in the selfe-same prison they glorified God to the double. They ranne to martyrdome, and wee to pleasure, and to couerous­nesse. They were more prodigall of their liues, then wee of our money. They suffered more wil­lingly for Iesus Christ, then we do speake for him. They increased and edified the Church of God by their good life, which wee de­stroy by our peruerse life. And if these faithfull ser­uants of God, who amidst the fires and the persecuti­ons, haue planted so many Churches with so great and good successe, should rise vp from the dust; they could not know their [Page 100]flockes, and would be asto­nished, how in so little time Satan hath made so great a distraction.

In a word, our Chur­ches doe resemble the Sta­tue of Nebuchadnezzar, whose head was of gold, and the stomake of siluer, and the belly of brasse, and the thighes of iron, and the feet mingled with earth: for the more wee descend, and the worser wee waxe. And as the seuen leane kine that appeared to Pharaoh, deuoured the seuen fat ones that marched before them: our latter yeeres haue con­sumed the plenty of the former, and haue brought vs the want of the Word of God.

Thereupon, as the expert [Page 101]Mariners beholding the foame shaping it selfe on the sea, and the Fowles of the sea retiring themselues by flockes towards the land, doe presage a storme: so the faithfull Ministers of the Gospell, whom God hath established Watch­men ouer his House, seeing this corruption, did presage with a loud voyce, the tem­pest to come, and did fore­see the euill that is befalne vs.

The euents haue verified our words: they haue been true, to their great griefe, and their threatnings haue beene prophesies against their will. For God in an iustant hath turned away his fauorable countenance; he hath brought the dayes [Page 102]of weeping, and of anguish, and of desolation: dayes, wherein after the teares drawn dry, remains nought, according to the world, but sorrowfull silence, full of confusion, and an expec­tation of worser things. Dayes, in the which the blood of the faithfull is spilt, and the wilde Bores haue broken vp the inclo­sures of the Lords inheri­tance; & the remembrance of the seruices of Ioseph is lost. Wherein our Townes are sacked, the people num­bred by the sword, and wee are driuen out of the Coun­trey, which we haue defen­ded for those that did ex­pell vs. Dayes, wherein the threatnings of the Pro­phets are fulfilled, prophe­cying, [Page 103]that amidst the ru­ines of the House of God, should bee heard the Cor­morant, and the Owle; and the Satyrs should skip and sport there: that is to say, that the children of darke­nesse, and the euill spirits should reioyce amidst the desolation of the Church.

For God hath said in himselfe, Seeing that this people doth corrupt him­selfe in prosperity, wee will see if hee will amend in ad­uersity; Seeing that my words haue not mooued them, I will mooue them with paine; Seeing that he hath not heard the sweet­nesse of my voyce, he shall feele the waight of my hand. Because we haue bin tyed to our goods, as if wee [Page 104]were children of this world, God driuing vs from our houses into a strange Coun­trey, makes vs to feele in effect, that we are allies and strangers on earth. Because wee haue not heard the voyce of the afflicted, God hath not heard vs in our affliction: because we haue been so quicke to quarrell, God hath stirred vp a stronger quarrell; that as the burning Feauer dries vp the itch; so the feare of our enemies may smother vp these pettie riots that itch vs. Hee punisheth the distastes of his Word with the want, and the abuse of prosperity with persecuti­on. He sends a famine not of bread, but of the Word of God, according to the [Page 105]threatning of the Prophet Amos, Amos 8.12. They shall wander from sea to sea, and from the North, euen to the East; they shall runne to and fro to seeke the Word of the Lord, and shall not finde it. Then they lament those happy dayes, whereof they made so lit­tle esteeme; wherein they went in great troopes to serue God, wherein the en­signe of his Gospell was lifted vp. They consider with a heart pierced with griefe, that in those places where the Word of God was preached with full li­berty, there they see an heape of ruines, a horrid si­lence, or a prophane laugh­ter and an insulting of the enemies. O Lord, that thy hand is heauie, and that thy [Page 106]iudgements are iust, wee adore thy counsels with si­lence, we passe a voluntary cōdemning ouer our selues, we giue thee glory in hum­bling our selues.

CHAP. IV. The benefit God makes to his Church by Afflicti­ons.

ALthough afflictions, wherewith God vi­sits his Church, are iust pu­nishments; notwithstan­ding, that hinders not, but that God drawes from them other wholesome ef­fects, and diuerts them to another vse. These effects [Page 107]are either 1. in regard of hypocrites; or 2. in regard of his children that suffer; or 3. in regard of those vn­to whom this example is propounded; of which three kindes of fruits it is needfull to treat in order.

In the first place. Fruits of persecuti­ons, in re­gard of hy­pocrites. Our God by afflictions is accu­stomed to cleanse his Church, and to make the hypocrites to goe out of it. He sifts his Church, to se­parate the filth from it; Mat. 3.12 whose Fan is in his hand, to purge thorowly his floore, that the chaffe and light spirits may be carryed away by the wind of per­secution. Those are the waters of triall, Iudg. 7. whereun­to God leades men to call them, and retaines for him­selfe [Page 108]none but such as lappe with their hand of the wa­ter in passing, and doe not stop for the inioying of the commodities of this life. But hee sends backe those that wallow in them, and giue themselues wholly o­uer to them. Could wee know what true faith is, if there were no hard trials? Could one discerne the true Christians from the hypocrites, if they were not tried in the Cruet of af­fliction? Then it appeares, how much different things they are, to speake and to doe well. Then is knowne the difference betweene faith and carnall security; betweene zeale and affect­ed violence; betweene to be of the true Religion by [Page 109]custome, or by birth; and to be by affection. As Si­meon said to the mother of our Lord, Luk. 2.35 A sword shall pierce thorow thine owne soule, that the thoughts of many hearts may bee reuea­led. For it is easie to follow Iesus Christ at weddings, or when he giues bread: But to follow him vnto the Crosse, appertaines but to the Virgin Mary, and to Saint Iohn, and to a few of the faithfull, who burne with zeale, and whom God strengthens with his Spirit. God puts such persons in sight, trying against them the poynt of afflictions. He shakes the tree which hee hath planted, to make that fruit fall, that haue the core tainted; and that adhere [Page 110]not to the Church of God, but by humane considera­tions, and not by a firme confidence and assurance in the promises of the Go­spell. And it seemes that God will bring foorth a time, wherein none shall perseuere in the profession of the true Religion, but hee that shall haue a faith greater then a graine of Mustard-seed.

Notwithstanding, the falles and the reuolts of some, serue to confirme the rest. For obseruing by what meanes Satan hath seduced those that are falne, they a­uoyd his ambush, and doe withdraw themselues from the place where the pace is slippery, and Satan lies in ambush. They obserue, that [Page 111]this man hath been surpri­sed with couetousnesse, that man corrupted by pleasure, that other carried away by haunting the wicked; and thereupon being seazed with an holy feare, and with a trembling to saluation, they implore earnestly the help and assistance of God. And so that sentence of the Sonne of God is verified, who saith, that God Iob. 15. pur­geth and lops his Church as a Vine-dresser, that that which remaines may beare more fruit.

It was neuer otherwise, and it shall bee alwayes so. The Prophet Elias thought he remained alone; so great were the reuolts. Many of Iesus Christs Disciples for­fooke Ioh. 6.66 him, and walked [Page 112]no more with him. And the Apostle doth foretell, that 1. Tim. 4.1. in the latter times some shall depart from the faith. Can a man wonder if a body that hath voyded much fleame in his youth, doth voyd yet more in his old age? And if the sea that hath alwayes cast much fome and filth on the shore, continues yet to cast it now a dayes? If you say, I but the Church leeseth by these reuolts, and is weakened: I answere, that a body is not weakened in voyding of bad humours, nor a Com­mon-weale in leesing trai­tors: And that peace did corrupt many more, then affliction doth ouerturne. For as one takes more birds with bird-lime, then one [Page 113]kils with the Peece: so ease belimes more, then perse­cution beates downe.

From the very same af­flictions the children of God gather many fruits. Fruits of persecu­tions, in re­gard of the faithfull that suffer. For God by this meanes keepes them in feare; a­wakes their zeale which languished; pluckes from them the very heart-bur­ning sighes; drawes teares from their eyes; inflames their prayers by anguish. And if hauing acknow­ledged, that the cause of the euill is in them, and that their sinnes haue stir­red vp this tempest, they cast this Ionas into the sea; God will appease the tem­pest, and will restore to them a calme.

By this meanes also hee [Page 114]weanes them from earthly delights; plants in their hearts a contempt of the world; and fashions them to humility and obedi­ence, wherein they haue the Lord Iesus himselfe for example, who, saith the Apostle, Heb. 5.8. Though hee were a Sonne, yet learned he obe­dience by the things which he suffered. By banishments, he teacheth them that they are strangers in this world. By reproches, hee stirres them vp to seeke their glo­rie in Iesus Christ; for if wee had here on earth all things according to our desires, wee should not thinke of our going from hence, and wee would say, Matth. 17.4. It is good for vs to be here: let vs make here Taberna­cles.

The very same Afflicti­ons doe serue to strengthen the faith of the faithfull; for after this shocke, the faithfull, seeing himselfe standing vpright without hauing staggered, hath a great euidence of his electi­on, and of the fauour of God, who hath supported him in so great a tentation. So the metals purified and dryed by the fire, are more durable. Rom. 5. Experience wor­keth hope, which maketh not ashamed; and that will happen which Saint Peter saith, 1. Pet. 1.7 That the triall of our faith being much more pre­cious then of gold that perish­eth, though it be tried with fire, will be found vnto praise, and honour, and glorie, at the appearing of Iesus Christ. [Page 116]So that all being well con­sidered, it appeares that those that persecute vs, doe serue vs; and that our ene­mies are our Physicians a­gainst their intention; and these Horse-leeches, or bloud-suckers a-thirst of our bloud doe heale vs. So the King of Assur is termed Isa. 10.5, 7. the rod of Gods anger, as sent from God to punish his Church: Howbeit hee meaneth not so, nor doth his heart thinke so, but it is in heart to destroy and cut off nations not a few: In ser­uing his owne ambition, hee serues the counfell of God, and the saluation of his children.

By these same Afflicti­ons, God makes knowne what is the efficacie of his [Page 117]Spirit in those that apper­taine to his election: for who is he, that reading the martyrdome of many holy women, doth not admire in a body so weake, so great a force of courage? How comes it that such tender and delicate crea­tures, who before durst not snuffe a candle with their fingers, haue resolued to cast themselues whole into the fire? In the same histo­ries you see persons taken from the dregs of the peo­ple, that haue confounded the subtilties of the Inqui­sitors by their wise an­swers, and ouercome the cruelty of the tyrants by their constancie: that that sentence of the Apostle may be verified, Phil. 4.13. I can doe [Page 118]all things through Christ which strengtheneth me; and that the promise of the Sonne of God may be ful­filled; Luk. 21.15. I will giue you a mouth and wisdome, which all your aduersaries shall not bee able to gainesay nor resist.

Euen as GOD giues stronger rootes to those trees which hee hath plan­ted on the toppe of high rockes, because they are more roughly beaten with the windes; so God giues more force to those per­sons, whom he exposeth to rough temptations, and giues faith according to the temptation. Hee puts not out his children to the Combate, to forsake them in their neede; for neither [Page 119]doe we enter into this con­flict grounded on our for­ces, but on his assistance. It is in this extremity, that the Angell of God wipes off the drops of bloud, and Iesus sheweth to the eyes of faith the crowne; and the Spirit of God, who is the comforter, speakes to the heart of Gods children, and kindleth within them a heate that is victorious ouer the heate of the fire. For if God at all times re­ceiues the sighes of the faithfull, how much more the last sigh of one of his children, that suffers for his Name? If God gathereth vp their teares, how much more their bloud? If Iesus Christ on the Crosse praied for those that crucified him, [Page 120]how much more will he in his glory make intercession for those, that are crucified for his sake? Surely Psal. 116.15. pre­cious in the sight of the Lord is euery kinde of death of his Saints. How much more precious is that kinde of death particularly conse­crated and deuoted vnto the defence of his quarrell? Vnto such hee hath prepa­red crownes, and a rest, whereof wee will speake hereafter.

Finally, Fruit of persecuti­ons, in re­gard of those to whom this example is propoun­ded. God makes vse of the sufferings of his ser­uants, to build his Church, and incourage the weake; as the Apostle teacheth vs, I Phil. 1.12, 13, 14. would yee should vnder­stand (brethren) that the things which happened vnto me, haue falne out rather vn­to [Page 121]the furtherance of the Gospell. So that my bonds in Christ are manifest in all the Palace, and in all other places; and many of the bre­thren in the Lord waxing confident in my bonds, are much more bold to speake the Word without feare. There is nothing so perswading as the words of a dying man, yea without words his sufferances speake, and perswade more then any preaching; for then all the affections are layd open vnto view, and dissimula­tion hath then no place. The ashes of the Martyrs at all times haue beene the seed of the Church. Neere by these ashes wee warme againe our zeale, which hath taken cold; their con­stancie [Page 122]awakes our faint­nesse; for if they doe not serue vs for example, they will serue to accuse vs. Their example will serue vs, if considering their zeale and the greatnesse of their sufferings, wee put our selues in their place, & thinking what wee would doe, if wee were called to the like triall, and if wee are prouided of sufficient ar­mour for so great a com­bate.

The which I say of the death of Martyres, is to be applied also to all those sufferings, by the which the faith of the faithfull is tried and layd open vnto view. For as the drugges doe yeeld more sent when they are stamped in a mor­ter; [Page 123]so the faith of the faithfull is of better odour during Affliction. So that the Tyrants and persecu­tors haue often serued, without their thinking, to build the Church, and to enlarge it, and haue spred the good sauour of the Gospell. Thus the dissipa­tion of the Church of Ie­rusalem by the persecution of Saint Stephen, serued to spread the doctrine of sal­uation to the Countries thereabout; and to raise a number of Churches: That happening vnto persecu­tors, which might happen to the man, who to put out a quicke fire of coales, should scatter it ouer all the chamber, and so should set on fire the whole house.

The Tyrants them­selues haue oftne beene astonished to see them­selues disappointed of their intention. They haue of­ten beene affrighted at the constancie of Martyrs; and the breaking of these earthen vessels hath af­frighted the Madianites, & hath put out to view the Lampe of faith that was therein in­closed.

CHAP. V. Comforts wherwith the Word of God furnisheth against persecution. And first, the example of Iesus Christ, and the conformi­ty with him.

THe Word of GOD goes yet further. For in these selfesame persecu­tions, by the which God chastiseth vs iustly, it findes not onely meanes to pro­fit, but also matter to re­ioyce and to glorie there­in. So the Apostle Saint Paul saith, that Rom. 5.3. wee glorie in tribulation; and the Apo­stle to the Hebrewes com­mends the faithfull Iewes, for that Heb. 10.34. they tooke ioyfully the spoyling of their goods. [Page 126]And all the Apostles toge­ther, after they had beene beaten, Act. 5.41. departed from the presence of the Councell, re­ioycing that they were coun­ted worthy to suffer shame for his Name.

One of the principall grounds of this ioy, is to haue in these sufferances Iesus Christ for our Chiefe and companion, and to take part with him in his re­proch. For what is there more honourable, then to carrie the Crosse after Ie­sus Christ, seeing that in it hee hath triumphed ouer hell, and Col. 2.15. made a shew openly of all the power of the deuill? What greater honour can there be, then to bee made conformable vnto Iesus Christ, and Gal. 6.17. to [Page 127]beare in his body the markes of the Lord Iesus? Or who would be ashamed to weare a garment, which the King of heauen hath worne? Those that in times past haue beene prisoners with our Kings taken in battell by the enemies, haue thereby got great ho­nour; and their memorie is ingrauen in the histories long agoe. How much more is it an honourable thing to be a companion of the sufferings of the eter­nall Sonne of God, who makes vs partakers of his Afflictions, that hee may make vs partakers of his Kingdome? Truely it is a more honourable thing to suffer with Christ, then to triumph with the world. It [Page 128]is better to be blamed for Iesus Christ his sake, thē to bee commended without him or against him. It is a greater honour to be inser­ted in the Booke of Mar­tyrs, then to be put in the Chronicles of the King­dome. For seeing that we haue not life but by the death of Iesus Christ, wee must not thinke that wee can haue any true glory then by his ignominy. And seeing that our life is so short and so miserable, to what more excellent vse can wee imploy it, then to mingle our blood with the blood of the Sonne of God, and subsigne and rati­fie by our death the do­ctrine of the Gospell?

Moreouer, we not onely [Page 129]suffer, according to the Conformity of Christs suf­ferings, but also Christ de­clares, that when we suffer, hee suffereth also with vs. Matth. 25.40, 45. In as much as ye haue done it vnto one of the least of these my brethren, yee haue done it vnto me. Himselfe spake from heauen, saying, Act. 9.4. Saul, Saul, why persecutest thou mee? Although that the Lord was then in his glo­rie. For hee suffers euen now-a-dayes in his mem­bers, as the Apostle Saint Paul sayth, Colos. 1. I fill vp that which is behinde of the Af­flictions of Christ in my flesh, for his bodies sake which is the Church. Whē they mas­sacre the faithfull, they pierce againe his feete and his hands; and when they [Page 130]take their goods from them, they cast lots vpon his coate.

If then yee are banished from your Country for the profession of the Gospell; remember that our Lord Iesus, to shew that hee was here on earth a stranger, would be borne in an Inne, and being as then in his cradle, fled into Egypt. Are yee poore? remember our Lord Iesus, who liued of the substance of certaine women fearing God. Are yee ill bedded? remember Iesus Christ, who had not where to rest his head. Are yee by pouerty constrained to drinke water? remember that Iesus Christ, who suf­fered for you, was put to drinke vineger.

Are yee by the ruine of Churches, where the Gos­pell was preached, brought to assemble together in chambers and secret pla­ces, while the false doctrine is preached vnder vaulted roofes, and in loftie Chur­ches? put before your eyes Iesus Christ, who preached in a boate tossed, & amidst the noise of the waues, whilst that the Scribes and Pharises did preach in the Temple of Salomon. Doubt­lesse this tossing of the ship, and the noise of waters amidst which hee preached, did serue to prepare his Disciples to the preaching of the Gospell amidst the agitation of troubles, and amidst the noise of those great waters; whereof [Page 132]mention is made in the Re­uelation, Reuel. 17. which are peo­ples and contrary nations.

Are yee charged malici­ously, and blackt with in­iuries, as seditious and per­turbers of the Kingdome, and as enemies to all good worke? Remember that our Lord Iesus was called a deuill; notwithstanding he was the Sonne of God; that he was accused to bee an enemie to Caesar, and that hee would vsurpe the title of King, though hee payd tribute to Caesar, and exhorted others to it. That hee was accused as if hee would abolish the Law, notwithstanding hee came to fulfill it.

CHAP. VI. The second Comfort, the ex­ample of Prophets, Apo­stles, and Martyrs.

IT is not a small honour also to march after so many Martyrs, after so ma­ny Prophets and Apostles, that haue made plaine the way. Iezebel did put to death the Prophets of Is­rael, and Abdias did hide an hundred of them in two caues. Zechariah the sonne, of Iehoiada, 2. Chron. 24.22. was killed in the Court of the House of the Lord, by the comman­dement of King Ioash. The History of the Iewes doth testifie, that Isaiah was saw­ed in two by the comman­dement of the King Ma­nasses. [Page 134]That Ieremiah was stoned to death at Taphnes in Egypt. And the Apo­stles haue not beene better vsed. We are inrolled and mustered for the selfesame warre, and maintaine the selfesame, cause though with lesse vigour. And al­though we are inferiour to them in vertue, notwith­standing God doth vs that honour, to make vs of their bands, and propounds vnto vs the very same Crowne. Who had not rather be in prison with the Apostle Saint Paul, then bee with Nero on a throne? Or who esteemes not the condition of Iohn the Baptist more happy then that of Herod, a slaue to his concupi­scence? By the example of [Page 135]these excellent seruants of God, Iesus Christ incoura­geth vs: Mat. 5.11, 12. Blessed are yee, when men shall reuile you, and persecute you, and shall say all manner of euill against you falsely for my sake: Re­ioyce, and be exceeding glad, for great is your reward in heauen; for so persecuted they the Prophets which were before you.

If any one be ill lodged and fitted, let him remem­ber, that the ancient Chri­stians did hide themselues in Caues: if his table be ill furnished, let him say, The Apostles had not so much; & this is better worth then the Locusts & the wild ho­ny of S. Iohn the Baptist. If hee be put to get his liuing with his hands for the [Page 136]Word of Gods sake; let him remember the Apostle Saint Paul, who laboured with his hands, and got his liuing with making of Tents; and let him per­swade himselfe, that seeing God makes him conforma­ble to his faithfull seruants in their afflictions, hee will make him conformable to them in that glory which they inioy. Who is it that burnes not with zeale, rea­ding the booke of Mar­tyrs? Who is it that feeles not himselfe touched to the quicke, by the example of Hierome of Prague, chiding the executioner that would light the fire behind him, and saying, Put the fire be­fore me, for if I feared the fire, I would not be heere? [Page 137]Or by the example of that woman, who in the time of Valens, ranne with her haire loose about her eares, holding a child in her armes toward the place where the Martyrs were executed; and demanded whither she ran, answered, Crownes are giuen to day, and I will bee partaker of them.

But that whereunto Ie­sus Christ doth principally prepare vs by his aboue­mentioned words, is to in­dure calumnies and outra­gious iniuries for his sake, after the example of the Prophets. Doe not finde it strange, if men perswade Kings, that our doctrine is iniurious to Soueraignes, and tendeth to the diminu­tion [Page 138]of their authority: For so hath the Prophet Amos been handled by an idola­trous Priest, who accused him to Ieroboam, saying, Amos 7.10. Amos hath conspired a­gainst thee, in the middest of the house of Israel; the Land is not able to beare all his words.

Doe no finde it strange, if on these calumnies, those that serue God in purenesse are expelled out of the house of the King; for cōmandement was incon­tinently giuen to the same Prophet, Amos 7.13. Prophecie not a­gaine any more at Bethel, for it is the Kings Chappell, and it is the Kings Court.

No more are you to won­der, if now adayes the faithfull are accused of se­dition, [Page 139]and to bee the cause of the troubles of the King­dome; and the Kings are prouoked to persecute thē, and to cut their right hand with their left. For it is the same whereof the Apostle Saint Paul was accused by Tertullus, Act. 24.5 Wee haue found this man a pestilent fellow, and a moouer of sedition. And that which is the most intolerable, is, that those that put those blames vpon vs, are those that haue their hands dyed in the blood of our Kings; who of fresh memory haue stirred vp the French to rebellion, out of whose schoole are issued the Paricides; and who by expresse bookes burnt in publike by the hand of the executioner, doe teach, that [Page 140]the Pope may take away the life and Crowne from our Kings, and dispose of their Kingdom. We should haue a bad opinion of our selues, if such men spake well of vs. God forbid they should praise vs, while that they speake ill of Gods Word, who is iniured and wronged with vs, and is ioyned with vs in this quar­rell; who also will change their curses into blessings, and will set in view our in­nocency, as hee promiseth vs, Psa. 37.6. God shall bring foorth thy righteousnes as the light, and thy iudgment as the noon day. The day will come, wherein God will heare a­gaine our aggrieuances and wrongs in full iudgement; and will bring for the last [Page 141]time our suit vnto an hea­ring, and will render vnto euery one according to his workes.

No more also must wee maruell, if all the mischan­ces of the Countrey are imputed to vs. For it is that wherewith Ahab charged the Prophet Elias; 1. King. 18 Art thou he that troubleth Israel? as if he had been the cause of the famine.

Neither is it at this time onely, that the true Religi­on is accused that it cor­rupteth manners, and giues liberty to all dissolution; for the enemies of the Go­spell haue they slandered the Apostles, vnder colour that they preached the grace of God in Iesus Christ, affirming Rom. 3.8. that they [Page 142]say, Let vs doe euill, that good may come; and, Rom. 6.1. Let vs continue in sinne, that grace may abound. Satan follow­ing the same steps, did of old defame the Christian Affemblies, as if they did commit filthines one with another, the candles being put out; and kild a child, whose blood they sucked, inuenting a thousand such impostures.

It is therefore a great ho­nour to vs, that we are bla­med with such persons, whom God hath so much honoured. It is better to be defamed with the Prophets and Apostles, then to bee praised with the world, whose praises are rather an accusation.

CHAP. VII. The third comfort, the great­nesse of the reward.

TO incourage vs to beare the reproch of Christ, the holy Scripture propounds vnto vs also the greatnesse of the reward: Mat. 5.12 Reioyce and bee exceeding glad, for great is your re­ward in heauen. for if Ie­sus Christ declares vnto vs, that that man shall not leese his reward, that shall Mat. 10.42. haue powred and giuen a cup of cold water to a poore man in his necessity; hee that shall haue powred out all his blood for the Word of God, shall hee haue no re­ward? If 2. Tim. 2.12. wee suffer with him, wee shall also raigne [Page 144]with him. It is hee that tels vs, Reu. 2.10 Bee thou faithfull vnto death, and I will giue thee a Crowne of life: Reu. 13.10. Here is the patience and the faith of the Saints. If men take away our goods, we haue Heb. 10.34. in heauen a better and an induring sub­stance. If they doe chase vs away, Iesus Christ doth ac­knowledge vs for his bre­thren. If we are banished, as well are we strangers in this world; and it is no further from hence to hea­uen, then from the place from whence we were ba­nished. If they make vs weepe, Iesus Christ wipes off our teares, and the pro­mise of God comforteth vs. If they cause vs to dye, euen by that, they make vs to liue. Thinking to destroy [Page 145]a Christian in putting him to death, is as if one would drowne a fish: for it is to put him in the place where onely is his life. What im­ports it vs, if wee end this life by a feuer, or with the sword? If we render vp our soules by the mouth, or by a wound? If we dye by an emotion of humours, or by a ciuill commotion? so that wee render vp our soules into the hands of him that hath purchased them with so great a perill, and that wee bee placed in the possession of his glo­ry?

Here surely appeares the great stupidity of man, and his blindnesse; for wee see souldiers expose themselues to the danger of the shot, [Page 146]for a pay of sixe pence a day: but for the testimony of Iesus Christ, who giues so great a reward, they re­coyle by cowardize. Many heathen men are dead cou­ragiously for the defence of their Countrey. Contrari­wise, many Christians for­sake shamefully the cause of God, and to saue their liues, leese their saluation. Shall ambition haue greater po­wer in the heathen, then zeale in vs? The loue of their Countrey, shall it bee of greater force, then the loue of God, and the hope of saluation?

Now to inforce this ex­hortation, the holy Scrip­ [...]ure compares the present afflictions with the glory to come, and putting them [Page 147]in a ballance, findes no comparison. 2. Cor. 4.17. For our light affliction which is but for a moment, worketh for vs afar more exceeding and eternall waight of glory. And, Rom. 8.18 I reckon, that the sufferings of this present time, are not worthy to be compared to the glory which shall be reuealed in vs. Phil. 1.21 For to mee to liue is Christ, and to dye is gaine. To leese this life for the loue of him, is as who should cast off his cloke to saue his life. To suffer for his sake, is as if a mā should cast a few drops of sweat, to gaine a great treasure.

I confesse indeed, that to vs that are carnall, and tyed to the things present, affli­ctions seeme bitter: that it is a hard & offensiue thing to [Page 148]this flesh, to forgoe house, land, friends, to flie into a strange Country. That it is a hard thing to digest, when a man represents to himselfe, that the profession of the Gospell is fit for to share a wallet to his chil­dren, and to espouse perpe­tuall pouerty. And if God will trie vs further, and call vs to martyrdome, and will haue vs to giue our liues for his Word, then the flesh stirres vp great conflicts, and hath much a­doe to resolue; seeing that Iesus Christ testifieth euen of Saint Peter, that when he Ioh. 21.18. should be led to mar­tyrdome, a nother should gird him and carrie him whither hee would not; and that he would willing­ly [Page 149]haue beene contented to exempt himselfe from this torment, if hee could haue done it without offen­ding God. But also it is then when God workes powerfully in the hearts of his seruants; and euen as afflictions doe abound, so doe the comforts abound in greater measure. And God forsakes not his chil­dren, but makes them feele his secret power, and what is the seale of the Spirit, that white stone, that in­ward witnesse, that earnest of our inheritance; that Spirit of adoption, who speaketh to the hearts of Gods children, who repre­sents the goods to come as present to him, and giues him in this body a [Page 150]taste of the glory to come.

Now the comparison betweene the afflictions of the present life and the glory to come, The Com­parison in the conti­nuance. consists, ei­ther in the continuance; or in the greatnesse and excel­lencie. As for the conti­nuance; Iacob had already liued an hundred and thir­ty yeeres, when hee said Gen. 47.9 that the dayes of the yeeres of his pilgrimage had beene few and euill. And God by his Prophet Isaiah, speaking of the af­fliction and captiuity of the Church which should last seuenty yeeres, saith, Isa. 54.8. For a small moment haue I forsaken thee. In a little wrath I hid my face from thee for a moment; but with euer­lasting kindnesse will I haue [Page 151]mercie on thee. And al­though affliction should last the whole life of a man, notwithstanding, the af­fliction cannot be long, see­ing that life is short. But God is accustomed to giue some respit and some dayes of refreshing, and to stirre vp some Simon of Cyrene, who easeth vs of this bur­den for a while. But the life promised to Gods chil­dren, is a thing without end. A thousand millions of yeeres make not a part of the eternity, for if at the end of euery million of yeeres the sea should but leese a drop; I say, that at the last it would bee drie, and that there would bee some end in this diminuti­on. But take from eternity [Page 152]ten thousand of millions of yeeres, it is not dimini­shed at all, and there is al­wayes so much remayning as was before. This word For EVER is a bottomlesse depth, a conceptiō without end, where the thoughts doe leese themselues in the infinitenesse.

Which makes me often thinke, seeing that this short life drawes after it so great a traine and conse­quence, and that it is a mo­ment whereon infinitnesse depends; and that the euill which men doe, cannot be amended after the course ended: how it commeth to passe that men leese and languish out needlesse their time, as if they had alwayes more remayning, and liue [Page 153]without thinking to dye, and dye without hauing had a thought to liue well, and goe out of this world, without knowing why they came into the world, being cast into a sleepe by a profound lethargy in the fruition of present things.

As for the excellent greatnesse of the heauenly glory, The com­pariton in the great­nesse and excellencie. in comparison of the lightnesse of affliction; it is a thing wherein we finde our selues much incom­bred, and our words are much beneath our thoghts, and our thoughts much below the truth. For God measures not his gifts according to the capacity of our thoughts and de­sires, but according to the greatnesse of his riches [Page 154]and his bounty. And if the Apostle speaking of the doctrine of the Gospell, saith, that they are things that eye hath not seene, 1. Cor. 2.9. nor eare heard, neither haue en­tred into the heart of man: How much more doth the fulfilling of these things, surpasse the capacity of our vnderstanding? If the Apostle Saint Peter hauing seene Iesus Christ trans­figured, was in such wise rauished; how much more would hee haue beene ra­uished, if hee himselfe had beene transfigured; as our bodies shall be in the day, wherein the Lord Phil. 3.21 shall change our vile body, that it may bee fashioned like vnto his glorious body?

The fathers naming the [Page 155]death of the faithfull, a birth, and the day of their martyrdome, the day of their natiuitie; did shew how much esteeme they did make of the life to come; excellent and glorious in comparison of this present life. And such difference as there is betwixt the life of a childe in his mothers belly, and the life of a per­fect man, that leads an ar­mie, or gouernes a Com­mon-weale; such a one, yea greater is the difference bewixt the life of the faith­full in this body, and the life which hee shall enioy in the Kingdome of hea­uen. And such a compari­son as there is of the cor­rupted darkenesse of the wombe where the childe [Page 156]moues it selfe, with the brightnesse of the Sunne; such is the comparison of the brightnesse of the Sun which wee enioy in this body, with the brightnesse of Gods presence, which wee shall enioy in the hea­uenly glory. That such a comparison as there is of the narrow place where the childe is shut vp, with this space of the earth, wheron wee walke; such is the dif­ference betweene the wide­nesse of the earth, and the out-stretcht cope of the Kingdome of heauen; and as the childe comming into the world, comes forth out of darkenesse, and leauing the secondine that wraps him in, enters into the light; so the soule going [Page 157]forth out of this body, as out of an obscure prison, leauing this body, enters in the light of God: and that as a child, if it had the vse of reason, would rather laugh, seeing that hee is come out of an infectious and darke place, to inioy the light of the Sunne, in stead that it cries at his comming into the world. Euen so a man laments when he must dye; but if hee knew what this light is, whereinto the faith­ful enter by death, he would reioyce at the going out of this body, in stead of being sorrowfull.

In this life our delight is to change places, apparell, and food, and to see, or to doe some new thing; but there our felicity will con­sist [Page 158]in rest, and in not chan­ging for euer our occupati­on, & in being alwaies ban­died to one action, which we can neuer change with­out losse.

Here our soules are di­stracted with a thousand and a thousand diuers acti­ons, occupied in making the heart, and the arteries, and the panting veines to beat, to puffe vp the lungs, to digest and distribute the food, to receiue the relati­on of y^e fiue senses, to reuolue a thousand thoghts, to hold the bridle of affections, and to make it act a thousand se­uerall matters at one time. But there our soules wil ad­mire themselues, to see thē­selues disburthened of all this toyle in a moment; and [Page 159]to enioy a peace without trouble, a happinesse with­out measure, a contentment without interruption, a good that satisfies all de­sires, and excludes all feare.

There not onely shall bee no more vices nor paine, but also the most part of vertues shall bee no more, because they are rather remedies vnto vices, and a supply against our infirmities. Faith shall be no more, for we shall haue the sight. Nor hope, for wee shall inioy the things hoped for. Nor patience, for there shall be no more paine. Nor continency, be­cause there shall bee no more temptation. Nor mer­cie, for there shall be no more misery. The onely [Page 160]knowledge of God shall fill vp our vnderstan­dings, and the alone loue of God shall possesse our affections.

Those that haue the knowledge of true Religi­on, and liue in a Country where idolatry reignes, and where it is not permitted to gather together to serue God; if they happen to passe thorow a Country, where there is liberty of conscience; then finding themselues in the great as­semblies of the faithfull, where the Gospell is pure­ly preached; they admire the good hap of that peo­ple that enioyes the Word of God in such plenty. How much more thinke ye, that those soules which [Page 161]God hath gathered toge­ther in heauen, are rauished with ioy; when after hauing so long heard the Name of God blasphemed on earth, and his couenant propha­ned; they finde themselues in the assemblies of the happy Spirits, and mixe themselues with the Saints and Angels; Reuel. 14.3. where are other songs, another kinde of thankesgiuing, that new song which none can vn­derstand but those that sing it; where God being fully knowne, is also entire­ly serued and without any diuertion?

But how much greater shall the contentment be, to see Iesus Christ, and to visit him so neere, who is come to visit vs from so [Page 162]farre off? Who is come downe on earth, to lift vs vp to heauen? And if to see some false and supposed reliques of Iesus Christ, or to see the place of his birth or of his passion, the super­stitious passe the seas, take and make long iournies with danger and cost; what would they not giue to see him in his glorious Maiesty, sitting at the right hand of his Father?

But the fulnesse of con­tentment and of glory con­sists in seeing the face of God, as it is said, Psal. 16.11. In thy presence is fulnesse of ioy; at thy right hand there are pleasures for euer-more. And, I Psal. 17.15. will behold thy face in righteousnesse: I shall be satisfied with thy likenesse. [Page 163]It is a face that is all eye, a face that transformes into his likenesse those that doe behold him, as a looking­glasse exposed to the Sun, as Saint Iohn saith, 1. Iob. 3.2 Wee shall be like to him, for wee shall see him as hee is. And Dauid saith, Psal. 34.6. They that looke vnto him, are lightened; God fils them with light and perfection by the Sun­beames of his face, and by the irradiation of his Ho­linesse. Hee causeth them not onely to see his light, but he makes them also to be light. Hee makes them to see his Brightnesse, not as wee see the brightnesse of the Sunne by two little windowes, which wee call eyes; but as if a man were eye thorowout all his [Page 164]body, and should receiue the light on all sides.

And who could con­ceiue things worthy of this sight; seeing that the cor­porall Sunne, which is but darkenesse in comparison of it, dazles our sight? See­ing that Moses himselfe, at the signes of the pre­sence of God, much inferi­our to this glorious view, said, Heb. 12.21. I exceedingly feare and quake? Seeing 1. King. 19.13. that Elijah at lesser signes wrap­ped his face in his mantle? Seeing that the Seraphins that stand before the Throne, couer their faces with their wings, not able to endure the brightnesse of his Maiestie? Therefore wee put our finger on our mouth, and adore with si­lence [Page 165]that which wee can­not expresse with words.

Then shall we draw out of the wel-spring of goods. Then God will wipe all our teares. Then God will be all in all, that is to say, that by the fruition of this one good, hee will make vs enioy all kindes of good, and by on good thing will satisfie vs in all that we can desire. The number of ioynt-heires shall not di­minish the portion of any one; for heauenly goods are possessed solidly and by parts vndiuideable; no lesse then euery one enioyeth the whole light of the Sun. As formerly Ionathan had his strength, and his eyes enlightened, as soone as he had tasted of the hony [Page 166]dropping from the rocke; so the faithfull, toyled with euils, and fainting vn­der the burthen, recouer strength, hauing tasted something of this soue­raigne good. It is that that strengthened the Martyrs during their torments, and that made their faith victo­rious ouer death, and made them glorifie God in the middest of the flame.

It may be that there are many, who for the seruice they doe to God, would bee well contented that God would reward them with temporall riches and blessings. But God will not reward his children so ill; hee will not giue cor­porall wages for a Spiri­tuall labour. As hee re­gards [Page 167]not what wee de­serue, so hee not resolues that which wee desire; and measureth not his liberality by the weakenesse of our desires; but hee considers what is meete for his great­nesse. For also he rewards not our workes, but his gifts, & crownes the worke which hee hath begunne in vs.

CHAP. VIII. The fourth Comfort, The weakenesse of the ene­mies.

VNto this Comfort drawne from the ex­cellency of the promised reward, the Scripture addes another, taken from the [Page 168]weakenesse of the enemies of the Church, in cōparison of the power of God. The Prophet Isaiah speaking of the Kings of Syria and of Israel, persecutors of the Church, Isa. 7.4. calls them in con­tempt, The two tailes of smoking fire-brands. The tyrants may driue vs out of our natiue Country: but they cannot exclude vs from the Burgesseship of heauen. They may beate downe our Temples: but mauger them, our hearts are the Temples of the holy Ghost. They may take away our money: but they cannot take away our riches. They may take from vs our worldly ho­nours: but not the honour to be the children of God. [Page 169]They may depriue vs of our liues, but not of our salua­tion. And the executioner that cut off Saint Pauls head, hath not taken away his Crowne. God holds the deuill fettered with the chaine of his prouidence, which he lengthens accor­ding to his will. Some­times he permits this Lyon to stretch out his clawes and tallons to our clothes; sometimes euen to our bo­dies: but an Iniunction is giuen him, not to touch our soules. Our enemies doe nothing but by Gods per­mission, who loues vs. They moue not and breathe not but by the assistance of our Father. And when they haue done vs all the euill they could doe vs; God is [Page 170]powerfull to make, and good to will, that all things worke together for our good and saluation. In the recoiling hee findes ap­prochings. The worst tooles serue him to make an excellent worke. Hee hath hidden wayes; hee followeth a way that is vn­knowne to vs.

And if wee consider the number, wee shall finde, that though that which ap­peares for vs, seemes to be almost nothing; notwith­standing that sentence of the Prophet Elisha is true, namely, 2. King. 6.16. That they that be with vs, are more then they that be with them. For he encampeth legions of An­gels round about them that feare him. One An­gell [Page 171]alone is stronger then all the men together; and Iesus Christ our brother and our Sauiour is stronger then all the Angels toge­ther. Ioh. 10.28. None shall plucke vs out of his hand. He hath the number of his elect, who euen all of them shall come in their time, what hin­derance soeuer Satan and the world shall put there­unto. As by our sorrow wee cannot augment the number of the elect, so our enemies cannot diminish them by their violence.

CHAP. XI. The fifth comfort, Gods pro­mise.

ANd thereupon to suc­cour our faith hardly assaulted, it is necessary to haue alwayes before our eyes the promises of God, and to hold them as a sure and firme Anchor of the soule, and as a sure founda­tion, and more firme then heauen or earth. Now hee hath promised, Ioh. 14.18. that hee will not leaue vs Orphanes: hee hath made promise to vs, that Heb. 13.5 he will not leaue vs nor forsake vs. He hath pro­mised Mat. 28.20. to be with vs always, euen vnto the end of the world. O eternall Sonne of God, holy and true; those [Page 173]are thy words on the which we haue relyed, which be­ing found true heretofore, will haue no lesse firmenes and certainty for the time to come. Now therefore seeing forces faile vs, make vs feele the effects of thy promises, and let not those bee confounded nor asha­med that haue rested on thy Word. Thou that doest number our haires, doest thou not number also our sighes, and yet more our soules? Thou that hast de­liuered vs out of hell, wilt not thou deliuer vs out of these troubles, and out of the hand of those that per­secute vs? For what hin­ders vs, but that in speak­ing to God, wee may imi­tate Dauids speech, resol­uing [Page 174]himselfe to the com­bat with Goliah? 1. Sam. 17.37. The Lord that deliuered mee out of the paw of the Lion, and out of the paw of the Beare, hee will deliuer mee out of the hand of this Philistim. Let vs also say after the same manner: That great God that hath deliuered vs out of the iawes of the diuell, and out of the power of hell, will also deliuer vs out of the hand of our enemies. Surely God will not Psal. 94. for­sake his people, and will be mooued with compassion towards his children. If hee suffer his Church to bee cast into the furnace of per­secution, for not bowing the knee before the Idoll; the Sonne of God is in the Furnace with it to protect [Page 175]her. Hee makes his Church to bee like to the burning bush which was not consu­med, because that God was in the middest of it. Psal. 125.3. For the rod of the wicked shall not rest vpon the lot of the righteous, lest the righte­ous put forth their hands vn­to iniquity. 1. Cor. 10.13. God will not suffer vs to be tempted aboue that wee are able, but will with the tentation also make a way to escape, that we may be able to beare it. For al­though wee are great sin­ners, wee are notwithstan­ding his children; and wee are hated not for our sins, but for his quarrell. And besides, there will be found amongst vs some faithfull soules that feare God fer­uently, for whose sake God [Page 176]will leaue a remnant, which hee will cause to increase, and make it an example of his blessing. Perhaps they shall not bee the greatest, nor the richest, but some poore that sigh in secret, whose lifting vp of hands will doe more then the sword of those that fight. It is the obseruation which the Wise man makes; Eccles. 9.14, 15. There was a little City, and few men within it, and there came a great King against it, and besieged it, and built great Bulwarkes against it. Now there was found in it a poore wise man, and he by his wisedome deli­uered the City, yet no man re­membred that same poor mā.

It is an vniust and ill­grounded feare, to feare [Page 177]that the Church of God can euer be wholly abolish­ed out of the world; seeing that the world is but made for the Church of God. It will neuer happen that the Sunne will rise to light on­ly the enemies of God, and for to serue onely as a lampe in a temple of idols. But then hee will leese his light, and the heauens will fall, when there shall be no more of Gods children to be borne, and that the num­ber of the Elect bee fulfil­led. Remember the fore­passed ages, wherein the Church of God beaten downe, and ready to giue vp the ghost, set her selfe on foot againe, and became suddenly dreadfull to her enemies. Like vnto a [Page 178]ship that defies the tem­pest, & which was thought often to bee drowned, and which is seene againe to appeare amidst the waues, against all hope: for there within is a Pilot that is Master of the winds, and who seemes now to sleepe; but he will awake himselfe, and chide the windes that blow on those waters, on the which the great whore sits, and will giue againe a calme. Remember also the ages of old, in the which the great and potent Em­pires are falne, but the Church remaines on foot amidst the ruines: euen as after a boysterous wind of many dayes, you finde the great Okes broken and cast to the ground, but the Time [Page 179]and Marioram whole and standing vp; for the world­ly Empires haue for their support the strength of men, but the Church of God is held vp with y^e selfe­same hand, which vphold­eth heauen & earth. And if Satan could ouerturne the heauens, hee had long agoe turned them vpside downe, for he is an enemy of Gods workes: but hee cannot, because that the heauens are vpheld by the Word of Gods power; and notwith­standing the Church of God is vpheld by a firmer word; to wit, by the Word of his Couenant in Iesus Christ, whereof it is writ­ten, Math. 24.35. Heauen and earth shall passe away, but my words shall not passe away. That [Page 180]Word hath brought forth the light of the eyes, but this is the light of the soules; that Word hath made the earth to bring forth fruit, but this makes our faith to beare fruit; that hath stretched out the hea­uens, but this procures them to vs, and brings vs into them; the foundations of the Church are in heauen, farre from the vndermining of the diuell, and where the indeuours and powers of the enemies cannot attaine vnto.

True it is, Conside­ration, the punishing of a Coun­trey, when God takes away his Word. that for the sinnes of a Nation, and for to execute his counsell, touching the election and reprobation of men, God sometimes takes away his Church out of a Countrey, [Page 181]and transports this Candle­sticke, to carry it into ano­ther Countrey, and to ano­ther Nation that will bring forth better fruits. For the sinnes and crimes of the Churches of Greece, and of Asia, God suffered Ma­humetisme to raigne there; and for the vices of the Westerne Churches, hee hath suffered the sonne of perdition to set vp his throne there. And we know not what the counsels of God are for the time to come. But when such a thing happens, we must not thinke that God doth it onely to punish his Church, for the greater part of the punishment lights on his enemies, and on a rebelli­ous Nation that hath long [Page 182]time resisted his Word. Seeing therefore that this Kingdome is since so many yeeres imbrued with the blood of the faithfull; and seeing that the French Na­tion since so long time re­sisteth the Gospel, and doth wilfully oppose himselfe a­gainst the truth by a wilfull blindnesse: Is it not reason that God remoue from that people his Word, and take away from them the means of their conuersion? Is it not reason that God powre vpon such a stiffe-necked Nation darkenesse thicker then euer before, and that it be plunged more then euer before in errour, and in­thralled to idolatry? When Lot was compelled to goe out of Sodom, and to lose [Page 183]all his goods, who was the most punished, Lot, or the people of Sodom?

Let the Father of mer­cy, the God of all consola­tion, rather punish vs with any other punishment in this life, then by taking a­way from vs his Word. Let him leade vs thorow the hideous Desarts; let him cause vs to passe amidst the rolling waues, and thorow fiery Serpents, so that hee causeth to raine on vs al­wayes the Manna of his Word, and that Bread of heauen, vntill wee come vn­to the inheritance which he hath promised vs; and that whilome the thundring voyce of the Lord breakes the Cedars, and maketh the Desart and Liban to [Page 184]tremble, and the Hindes to cast their Calues; with­drawing vs in his house, we may bee comforted by his Word. That it will please him to let yet his Taber­nacle to remaine in this Shiloh, and soften rather the hearts of those that perse­cute vs; and not suffer that the seeds of his knowledge that are in many weake soules, which the hardnesse of time hinders from con­uerting themselues, come to be altogether choked by an oppression without re­couery. God forbid, that because wee haue preached the Gospell within, and neere vnto the chiefest Ci­ty of the Kingdome, it should onely serue to make her vnexcusable, and to [Page 185]draw vpon her the horrible iudgements of God, after it hath serued for a testimony in such a stiffe-necked age. For doubt not, but as the retrait of the Church of the Apostles from Ierusa­lem at Pella, was inconti­nently followed with the desolation of the Countrey; so if so great an euill should happen, as that the Church of God were rooted vp from so many places where it hath been planted; you should presently see exem­plary Iudgements of God, and the viols of Gods an­ger proceed vpon a people, that hath reiected his grace, and turned vpside-downe the Candlesticke of his Word: Luk. 23.31. for if these things be done in a greene tree, what [Page 186]shall be done in the dry? 1. Pet. 4.18. And if the righteous scarcely bee saued, where shall the vngod­ly and the sinner appeare? Which we say not by wish, but with feare; not to make any predictions, but to pro­pound that which God de­clares to vs by his Word.

CHAP. X. An exhortation to bee ioyfull during Affliction.

BVt to returne to our selues, and to set toge­ther againe these comforts: The Apostle Saint Iames begins thus his Epistle, Iam. 1.2. My brethren, count it all ioy, when yee fall into diuers tentations. And Saint Paul writing to the afflicted [Page 187]Thessalonians, exhorts thē 1. Thes. 5.16. to reioyce euermore. And Iesus Christ himselfe saith, Mat. 5.11, 12. Blessed are yee when men shall reuile you, and persecute you, and shall say all manner of euill against you for my sake. Reioyce, and bee excee­ding glad, for great is your reward in heauen. Which commandement the Apo­stles practifed, when they were beaten and scourged, Act. 5. reioycing that they were counted worthy to suffer shame for his name. And the Apostle giueth this testi­mony to the faithfull He­brewes, Heb. 10.34. that they tooke ioyfully the spoyling of their goods, knowing in themselues, that they haue in heauen a better and an induring sub­stance.

Now when Iesus Christ saith, Blessed shall yee bee when men haue reuiled you, and persecuted you for my sake; he doth not onely de­clare the iudgement hee maketh of our afflictions, but declares also his will, which is, to make those blessed that suffer for his name. And when he saith, Reioyce, and bee exceeding glad: this incouragement containes a promise; for he that saith, Reioyce, is the very same that giues the true causes of ioy, and that giues that Spirit which is likened vnto the oyle Psal. 45.7 of gladnesse. Whereupon also he is termed Ioh. 14. and 15. the Comfor­ter. For it is hee that com­forts the hearts, and disper­seth the clouds of sorrow, [Page 189]and brings the true peace and tranquillity of consci­ence, namely, Phil. 4.7. that peace that passeth all vnderstan­ding. Which is a small can­tle of that peace and rest that is in heauen. Gal. 5.22. The fruit of the Spirit, is loue, ioy, peace, and long-suffering.

For the feare of God doth hardly agree with a fretfull spirit, that nourish­eth his griefes inwardly, and feedeth himselfe with melancholy, that corrupts all the blessings of God by an obstinate peeuish­nesse, as the Snailes soyle the fairest flowers with their frothy slauer. After that God hath humbled vs by repentance, he raiseth vs by faith. After the lamen­tations for the wound of [Page 190]the Church, he comforts vs with his promises, and with the expectation of our sal­uation, and with the ho­nour whereby we are made like to his Sonne, and haue the Prophets and Apostles for companions. There is no reason, that the reproch of men should haue more power to make vs sad, then the honour to bee the chil­dren of God hath power to make vs ioyfull. There is no reason wee should bee more sorrowfull for the warre man makes against vs, then we are glad for our peace and reconciliation with God. And wee must take heed, that our sorrow, besides weaknesse, haue not also ingratitude.

Therefore let vs not suf­fer [Page 191]our selues to bee ouer­come by an excessiue sor­row and an obstinate for­getfulnesse; and let vs soak the bitternesse of our af­flictions with the comforts which Gods Word af­foords vs. For are not these newes of peace and of re­conciliation, which the e­ternall Sonne of God hath brought vs from heauen, a great cause of ioy, by the vertue whereof we appre­hend no more the face of our God, as of an angry Iudge, but we haue accesse vnto the Throne of his grace, and can powre out our teares into his bosome, and speake to him with assurance, as children doe to their father?

Adde vnto this the ho­nour [Page 192]of the Couenant, in the which wee are entred by Iesus Christ, seeing we are the brethren of the e­ternall Sonne of God, and thereby made the children of the high God. Whoso­euer lifts vp his heart to such an high thought, and so full of glory and of com­fort, beholds from aboue the commotions of peo­ples, and of Princes, and the confusions of this age, as things that are a great deale vnder him, and that cannot trouble the peace of his conscience. Euen as those that are on the top of the Alpes, are aboue the showres and tempests; see it lighten, and heare it thun­der vnder their feet, and with a rauishment of their [Page 193]spirits, behold the plaine region and Country bea­ten with tempests, while that in place where they are, the ayre is still, the skie cleare, and the weather calme.

But who can expresse the sweetnesse of the prayer of the faithfull, and of his secret and solitarie consul­tation and communication with God? For seeing that a man in powring out his griefes into the bosome of his friend, findes himselfe eased, although hee can finde no remedie to it: How much more in disburde­ning himselfe on God by feruent and familiar pray­ers, seeing it is he that can, that will, and that hath pro­mised to apply remedies [Page 194]to them? Therefore the Apostle in the same place where hee saith, 1. Thess. 5.16, 17. Reioyce euermore: addes thereto, Pray without ceasing. And elsewhere, Phil. 4.6. Be carefull for nothing, but in euery thing by prayer and supplication with thankesgiuing, let your re­quest be made knowne vnto God: for hee knew and had experience, that the soue­raigne remedie to discharge himselfe of fretting and care, was to conuerse often with God. Happy is hee, who hauing had secret conference long with God, departs with a merrie coū­tenance, and with a calme Spirit, as proceeding from a sweet and gracious enter­tayning.

It will be good also for [Page 195]the comforting of ones self in his afflictions, to remem­ber often the words so sweet, and so full of com­fort, whereof the Word of God is full, whereby God assures vs; Psal. 56.8 That he gather­eth vp our teares. Jsa. 49.15. That though a woman should for­get her suckling childe, that shee should not haue compas­sion on the sonne of her wombe; yet will hee not for­get vs, nor forsake vs. Zach. 2.8 That he that toucheth vs, touch­eth the apple of his eye. Psal. 34.7. That God is neere vs, and that the Angel of the Lord encamp­eth round about them that feare him. Ioh. 14.13. That whatso­euer wee aske in the Name of his Sonne Iesus Christ, that will hee doe. Ioh. 16.20. That wee shall weepe and lament, and the [Page 196]world shall reioyce, but our sorrow shall be turned into ioy. Matth. 5.12. Reioyce and bee excee­ding glad, for great is your reward in heauen.

Specially when the case is concerning the deliue­rance of his Church, and the helpe which God pro­miseth vnto his children; the Prophets are rich in ex­quisit termes, and in words full of maiesty, and of a sweet efficacy. Isa. 40.1, 2. Comfort yee, comfort ye my people, shall your God say. Speake ye comfortably to Ierusalem, and cry vnto her, that her warfare is accomplished, that her iniquity is pardo­ned. Isa. 54.7, 8, 10. For a small moment haue I forsaken thee, but with great mercies will I ga­ther thee. In a little wrath [Page 197]I hid my face from thee for a moment, but with euer­lasting kindnesse will I haue mercy on thee. For the mountaines shall depart, and the hils be remoued, but my kindnesse shall not depart from thee, saith the Lord that hath mercy on thee. Isa. 52.10 The Lord shall make bare his holy arme in the eyes of all the nations, and all the ends of the earth shall see the saluation of our God. Isa. 25.8. Hee will swallow vp death in victory, and will wipe away teares from off all faces, and the rebuke of his people shall he take away from off all the earth. And it shall be said in that day, Lo, this is our God, wee haue wayted for him, wee will be glad and re­ioyce in his saluation. It is [Page 198]hee that breakes the lyons teeth, Isa. 37.29. That puts a hooke in their nose; Psal. 65.7. That stilleth the noise of the seas, the noise of the waues, and the tumult of the people. Psal. 94.14. Surely the Lord will not cast off his peo­ple, neither will he forsake his inheritance.

These Comforts are a Spirituall restoratiue to the faithfull, a supply to his faith assaulted, which makes him to say with Dauid, Psal. 3.6. I will not be afraid of tenne thousands of people, that haue set thēselues against me roūd about; Yea Psal. 23.4 though I walke thorow the valley of the sha­dow of death, I will feare no euill; for thou art with mee, thy rod & thy staffe they cō­fort me. Psal. 16.8, 9. I haue set the Lord alwayes before mee; because [Page 199]he is at my right hand, I shall not be mooued; therefore my heart is glad, and my glory reioyceth, my flesh also shall rest in hope. Euen to say with the Apostle, Rom. 8.38, 39. I am per­swaded, that neither death, nor life, nor Angels, nor prin­cipalities, nor powers, nor things present, nor things to come, nor any other creature shall be able to separate vs from the loue of God, which is in Christ Iesus our Lord. For as the same Apostle saith, Rom. 15.4. Whatsoeuer things were written afore-time, were written for our learning; that we through patience and comfort of the Scriptures might haue hope.

Let vs meditate on these things (my brethren) and let vs be holily couragious, cō­forting [Page 200]our selues in God, trusting in his promises, and suffering our selues to be guided by his wisdome. For if the way by the which he leads vs, is rough, yet is it right; and let eue­ry one, hauing powred out his sighes and his familiar complaints, raise vp him­selfe in an holy assurance, and say, I will reioyce in my God in the midst of my afflictions, were it but to doe spight to the deuill, who thinkes to ouer­whelme mee with griefe, and to make my faith to stagger. But all being well pondered, when I put in a ballance the subiects of griefe, against the subiects of ioy, and that I weigh them in the ballance of the [Page 201]Sanctuary; I finde that the subiects of ioy ouerweigh very much the ballance, both in regard of the con­tinuance, and of the great­nesse of the goods. This persecution is a rough tempest, which cannot last alwayes; either it will car­rie vs away out of this world, or God will remoue it from vs. But amidst and through the tempestuous time, I haue a glimpse of the hauen of saluation, where the windes blow not, and where brightnesse and tranquillity is euerlasting. 2. Cor. 4.17, 18. Our light affliction which is but for a moment, worketh for vs a farre more excee­ding and eternall weight of glory; while wee looke not at the things which are seene, [Page 202]but at the things which are not seene. For the things which are seene, are tempo­rall, but the things which are not seene, are eternall.

CHAP. XI. Profitable Counsels for per­seuerance in time of per­secution, whereof the first, is, to withdraw ones selfe from vices.

THe Comforts aboue specified, may serue for counsels during afflicti­ons. For whosoeuer shall haue a taste of them, shall haue a great helpe to per­seuerance. Besides the which, behold yet some more Counsels, which Christian piety and pru­dence [Page 203]doe minister vnto vs.

The principall counsell and the most wholesome of all, is, to eschew vices, and to giue ones selfe to in­tegrity, honesty, and a good conscience. The first vice that one hath to fight withall, is couetous­nesse; for it is that vice which resists most a mans courage and Christian con­stancie, & which frameth it selfe least vnto the profes­sion of the Gospell in time of persecution: Because it is a trembling vice which doth mistrust euery thing, which thinkes that euery one spies out his money. Loade a valiant man with crownes, and hee will pre­sently be come fearefull and apprehensiue; there is no­thing [Page 204]so faint-hearted, as a man that puts his trust in his riches. It is an impatient vice, which makes a coue­tous man thinke that one flayeth him, when one doth vnclothe him, and that one taketh from him his life, when one taketh away from him his money, and that hee leeseth all that hee gaines not. It is a vice, that makes that the couetous man is content to serue God, so that he haue first a pawne in his hands for bet­ter security, as those that plead, hauing the morgage in their hand. He will well beleeue in Iesus Christ, but by the benefit of the In­uentory, and without char­ging himselfe with any dis­commodity. How can it [Page 205]possible be, that a man thirsting after money, and that placeth all his delight in his riches, can resolue with himselfe to carry all naked the crosse, and to leese all in one day for the profession of the Gospell?

By that, corruption is entred amongst vs, and that prodigious disloyalty, whereby the salable soules in selling themselues for money, haue sold the life and liberty of those Chur­ches, the protection of which was committed vn­to them. From thence come those reuolts, and that shamefull forsaking which is seene in many: for as the Apostle saith, The 1. Tim. 6.10. loue of money is the roote of all euill, which while some [Page 206]coueted after, they haue er­red from the faith, and pier­ced themselues thorow with many sorrowes. Of the number of those was De­mas, of whom the Apostle complaineth, saying, 2. Tim. 4.10. De­mas hath forsaken mee, ha­uing loued this present world. Euen as the Rauen sent forth of the Arke, a figure of the Church, returned not againe vnto the Arke any more, because hee found some carrion whereon hee lighted. So many hauing taken the flight out of the Church, returne no more vnto it, because they haue found a prey, and receiued some wages of vnrighte­ousnesse.

The same is of other vi­ces, the which whosoeuer [Page 207]hath not tamed, will finde himselfe vncapable to car­rie the Crosse of Christ. For a proud man will haue much adoe to indure con­tempt and reproch for Ie­sus Christ, and see him brought to a base conditi­on. The heate of quarrels, and the heate of the zeale of the House of God, can­not dwell together. Euen as wee see by experience, that the refiners of the point of honour, that are subtill to forme a quarrell ordinarily, flinch away co­wardly in a good cause; and that he that is quarrel­some in time of peace, is commonly faint-hearted in warre; so euery riotous and hot fellow in his owne quarrell, will be found cold [Page 208]and fainting in Gods quar­rell, and the defence of the Church; like vnto horses that are impatient with flies, but hard to the spurre.

The same we say of plea­sure, of gluttony, and drunkennesse, and curiosity to serue this body. For it is not credible that a glut­ton or a drunkard will wil­lingly for the Word of God be brought to bread and water in prison, or in a strange Country. That a Libertine will easily suffer captiuity. That a man sof­tened with ease, can bee firme against griefe. That a woman, which by dainti­nesse cannot indure the Sun, can resolue with her selfe to indure the fire.

In a word, as they who by purges haue emp­tied their bodies of bad humours, are afterwards more fit to labour; so if by the Meditation of the Word of God, which is a spirituall purgation, and by the Spirit of his feare ye cleanse your hearts of euill desires, you will feele your selues strong to carrie the Crosse of Christ. A man must mortifie his flesh a­fore death come, that hee may die willingly with Ie­sus Christ, dye first vnto sinne, and crucifie his con­cupiscence. Which hee must accustome betimes to make it to bee silent, lest that when hee is to resolue himselfe to persecution, it intrude not it selfe impor­tunately [Page 210]to tell her minde, and diuert our resolution.

If vnder colour of good will it comes to vs, to warne vs to thinke and consider of our life, and our honour, and the com­modity of our family; wee must chide it roughly, say­ing, Matth. 16.23. Get thee behinde me, Satan, thou art an offence vnto mee; for thou sauourest not the things that bee of God, but those that be of men. And hold for a sure maxime, that the true ground of perseuerance, is the feare of God, 1 Tim. 1.19. and a good conscience, which some hauing put away, concerning faith haue made shipwrake.

CHAP. XII. A second Counsell, To cast off the shame of men.

THat wee may the bet­ter beare the Crosse of Christ, it is no lesse ne­cessary to cast off a certaine euill shame, which is to be found in many, whereby euen in peace, and out of persecution, and among our friends, we are ashamed to speake of God and of his Word, in stead that wee should take greedily hold of occasiōs of glorifying God, and defending his cause. Can a man hope that you would speake couragiously for Gods cause before a fire, or a criminall Iudge, if you dare not doe it among [Page 212]your friends, and for the cause of God? Shall we be ashamed to speake for him, that was not ashamed to dye for vs? Shall we refuse our tongues to him, that hath not refused vs his Kingdome? Or shall wee dissemble a thing, that alone ought to be our glo­rie, and a perpetuall subiect of thankesgiuing?

Some excuse themselues on the feare of men whom they feare to offend, and to bee importunate to them. But this feare is wicked, this discretion is vngrate­full, and iniurious towards God; seeing that for feare to displease men, they feare not to displease God; and despise that sentence of the Sonne of God, declaring [Page 213]vnto vs, that Mark. 8.38. of him shall the Sonne of God be asha­med, when he commeth in the glory of his Father with the holy Angels, that shall bee ashamed of him, and of his words, in this adulterous and sinfull gene­ration.

CHAP. XIII. A third counsell is, to haue an abridgement of Popery.

IT is also a counsel which helpes much our perse­uerance, to consider well the greatnesse of the er­rours, and darknesse of Po­pery, and to haue an a­bridgement, and as it were a short table, which may represent vnto vs to the life, the face of the Church of [Page 214]Rome; where is celebra­ted daily another sacrifice of expiation for the re­demption of soules, then the death of our Sauiour Iesus Christ. Where the communion of the Cup, so expresly commanded in the Word of God, is taken away from the people. Where the reading of the holy Scriptures is not per­mitted, as if the Word of God were a dangerous Booke. Where the poore people prayeth to God, not vnderstanding himselfe, & is present at a seruice which hee vnderstandeth not. Where they worship Ima­ges of stone and of wood. Where God himselfe is re­presented in stones and pic­tures. Where they adore the [Page 215]bones of the dead, and their reliques. Where men doe vaunt that they can make God with words, and can giue God to the peo­ple, though they cannot giue them saluation. Where there is another purgation of our sins, then the blood of Iesus Christ. Where they will haue God burne the soules of his children in a fire of many ages, for faults remitted, and for sinnes al­ready pardoned, and for the which Iesus Christ hath fully satisfied; and that not for to amend them, but to content himselfe, and satis­fie his owne iustice. Where they teach, that the death of our Sauiour exempteth vs not from the satisfactory punishment due vnto our [Page 216]sinnes committed since Baptisme. Where a man rules, who in his decrees & counsels is called GOD, and, The Diuine Maiesty; who placeth the Crosse at his feet, and vaunts that hee cannot erre in the faith; and distributes vnto men the super-abounding satis­factions of Saints and Monkes, which he saith hee hath in his treasure. And hauing heaped together ri­ches surpassing the riches of Kings, hee boasteth to bee the successor to Saint Peter, in quality and title of the head of the Catho­like Church, without pro­ducing any one word out of the Word of God, that speakes of this succession. Where they teach, that a [Page 217]man cannot onely fulfill the Law, but also make workes of supererogation more ho­ly and more perfect then those which God hath commanded. Where mar­riage is forbidden, and the Stewes open, especially at Rome, and in the sight of the Pope, and that by his permission. Where they hold, that man is iustified by his works, which bindes them to teach, that a man cannot bee assured of his saluation. Whence it hap­peneth that men dye with terrour, and would be quit­ted of it, on condition they might bee rosted fiue hun­dred yeeres in the fire of Purgatory, which they say is seuen times hotter then our ordinary fire. Where [Page 218]the trafficke of Pardons is publike, and where they do no particular seruice for the soule of a man that hath gi­uen nothing to the Church. Where they aske of God saluation, not onely by the intercession of Saints, but also by their merits. Where they call vpon creatures that know not the hearts, and Saints whom the Pope hath made Saints; yea, ma­ny fabulous saints, and those that neuer were in the world; for the authori­zing of which things they haue found an vnwritten word. And the Church of Rome hath made it selfe a soueraigne Iudge in all que­stions and matters of faith; yea, in questions where question is of the duty of [Page 219]the Church, and of her au­thority, so that it is both Iudge and party, and iudge of the Word of God.

Euery man fearing God, will behold these things with an horrour mixt with compassion; and consider with griefe, millions of people, whom the prince of this world hath blinded, and drags (their eyes being bound) into perdition, tyed by custome & a trembling superstition: And thereup­on turning his eyes on him­selfe, will admire the singu­lar grace that God hath done him, that hath with­drawne him from that dan­gerous cliffe and steepe downe-fall, by inlightning his eyes with his Word, and deliuering him from [Page 220]so horrible a slauery; not for his owne merits, but to make him an example of his grace. Like vnto him that from the top of a Mountain beholds a flood, and a great ouerflowing of a big swolne riuer, that trailes along men, cattell, and houses, and carries a­way in one day the worke of many ages; by which violent irruption himselfe being carryed away, saues himselfe with great diffi­culty.

This thought will hear­ten the courage of a man fearing God, and make him to take a holy resoluti­on, and to say in himselfe, Should I be so miserable, as to forget and neglect those inestimable graces, which [Page 221]I haue receiued from my God? Should I for so short a life and so miserable, de­cline from the way of eter­nall saluation? Should I come to plunge my selfe a­gaine in this mire, and in lamenting the Garlike and Onions of Egypt shame­fully, turne backe by a mu­tiny of my desires, and turne my backe to God, and breake my promise with him, and offend the Church in her oppression, and ranke my selfe with those that persecute her? Let the earth sinke vnder me, and let men try against me all their cruelty, before any so wicked a thought rise in my mind, or that I giue eare neuer so little to such a dangerous tentation.

It were surely to purchase dearely a few yeeres of a miserable life, as to pur­chase them with the re­nouncing of the profession of the Gospell, and with a continuall torment of the conscience, and with the losse of ones saluation: for the remnant of life after it, is a continuall anguish, and a torture of the conscience. How can hee after that, lift vp his eyes to God, whom hee hath denied and abiu­red? How can hee hope for eternall life of him, whom he hath renounced for this temporall life, and hauing beene inrolled by Iesus Christ, in the list and cata­logue of souldiers, how can he hope for the pay which is giuen to none but such [Page 223]that haue faithfully fought? Then to a faint-hearted and disloyall man, the remem­brance of the time comes in his minde, wherein hee glorified God in the assem­bly of the faithfull, hee sets before his eyes the Martyrs, whose company hee hath abandoned, which hee pro­mised to keepe. Each day of his life after his reuolt, will be a new torment: for hee will consider, that his life henceforth serues for nought but to dishonour God, and that euery step that hee makes, is a crime and a scandall, and an accu­sation against the Church of God. The right time to dye is when that which re­maines of our life, serues no more to glorifie God: how [Page 224]much more when it waxeth hurtfull, and serues onely to the defamation of the truth of the Gospell? Epi. haere. 64. Thus Ori­gen, who had exhorted o­ther to Martyrdome, ha­uing himselfe bowed vnder the persecution, could neuer more open his mouth to preach the Gospell, though he were often requested to it. Onely on a day hauing taken for his Text, Psal. 50.16. Vnto the wicked God saith, What hast thou to doe to declare my Statutes, or that thou shoul­dest take my Couenant in thy mouth? Hee wept very much, and could speake no more. And the Histories of those times doe furnish vs examples of persons, who falling sicke after their re­uolt, haue refused all com­fort [Page 225]in their death.

Not that I would despaire of the saluation of a man, falne by feare and infirmi­ty; onely I say, that few folkes doe raise vp them­selues from so great a fall; and for so great a fault there needeth a very great repentance. Feare & weak­nesse excuseth not, seeing the Spirit of God placeth Reu. 21.8. the fearefull and vnbelee­uing with the abominable, and murtherers, and force­rers, and idolaters, and sends them together to the Lake of hell, which bur­neth with fire and brim­stone, which is the second death. For it is a kind of re­bellion in a sonne, to feare lesse his father, then the ser­uants of the house.

CHAP. XIV. A fourth counsell, Continuall Prayer.

NOw that these coun­sels may profit vs, it is necessary to be earnest with God by continuall prayers, and after the example of Iacob, Genes. 32.26. not to let him go, before he hath giuen vs his blessing; saying with Iob, Iob 13.15 Though he slay me, yet will I trust in him. This obstina­cy is acceptable vnto him, hee takes pleasure to bee thus importuned and vr­ged. By the delaying of his helpe, hee kindleth our prayers, and sharpens our faith. Thus our Sauiour did put backe twice Math. 15. the wo­man of Canaan, but at the [Page 227]third time he gaue testimo­ny of her faith, and grants her her request. And if that wicked Iudge did right to the Widow, ouercome by her importunity, Luk. 18.7.8. Shall not God auenge his owne elect, which cry day and night vn­to him, though hee beare long with them? I tell you, that he will auenge them speedily. And if Abraham beleeued Rom. 4.18. in hope, against hope; hath hoped against all appea­rance of hoping well: Why we hauing so many promi­ses of God, and so many trials of his succour; should wee not hope in the good­nesse of our God, although hee seemeth to giue way to the ruining of his Church; and demolish himselfe in his anger that, which hee [Page 228]hath builded in our fore-fa­thers time with so many wonders?

Therefore let vs not bee aweary to cry vnto God, and let vs not faint vnder the length of affliction. Luk. 21.19. In your patience possesse your soules. Exod. 14.13. Stand still, and behold the saluation of the Lord; and know, that these violent indeuours, which Satan doth in these last times, are a proofe that his time is neere, and that hee feeleth himselfe prest with the approching Iudgement of God. You therefore that feare God, bee not weary, but cry strongly vnto God; and as the Prophet Isaiah saith, Esa. 62.6, 7. Ye that make menti­on of the Lord, keepe not si­lence, and giue him no rest, [Page 229]till he establish, and till hee make Ierusalem a praise in the earth. And thereupon God permits, not only that we presse him with conti­nuall prayers, but also that wee forme our complaints with an holy liberty; say­ing, O God, seeing it is thy cause, why sufferest thou thine enemies to haue the vpper hand? Art thou a­weary to bee serued, and to be called vpon by vs? Wilt thou that Satan rule abso­lutely, and that the darke­nesse of ignorance couer againe the face of the earth? Hast thou builded so many Churches with the blood of thy Martyrs, and by the preaching of the Gospell, to vndoe now that which thou hast done, and thy [Page 230]selfe to dissolue thine owne worke? Wherefore shouldst thou permit thy glory to be set at nought, and thy holy Name to bee blasphemed, without punishment, and that our enemies doe aske, Where is now your God? O God, holy and true, where are thy promises and thy zeale? Where thy an­cient compassions, and the sounding of thy fatherly affections? Is thine arme shortened, or thine eares stopt vnto our prayers, or thine eye shut, that thou seest not the wrong and outrage done vnto thy chil­dren, the dissipation of thy poore people? And why hast thou not taken away my soule from this body, before it see this desolati­on? [Page 231]Why was thy will that I should outliue the pro­sperity of thy Church? O Lord, hearken vnderstand, pardon, looke downe from thy habitation. Turne thy selfe to vs, and we shall bee turned; Lord Iesus, stay with vs, for the night beginneth to come, and the darkenesse of ignorance doth much in­crease. Yea, as Ieremiah saith, Ier. 6.4. The day goeth away, and the shadowes of the euen­ing are stretched out. God takes pleasure in such a con­testation, so it bee without murmuring, and when it is set forth to our griefe, or to aske for instruction. Thus the Prophets spake, as the Prophet Ieremiah, Jer. 12.1. Righte­ous art thou, O Lord, when I pleade with thee, yet let mee [Page 232]talke with thee of thy iudge­ments. Wherefore doth the way of the wicked prosper, wherefore are they all happy that deale very trecherously? And in the 89. Psalme, there are many complaints, as if God had failed of his promises, or broken his Co­uenant. And the Prophets with a holy priuate familia­rity, doe set before him his promises, his Couenant, the fore-past deliuerances, the oppression of the innocent, the blaspheming of his great Name, and the iniury done to his glory. Esa. 51.9. Awake, awake, put on strength, O arme of the Lord, awake as in the ancient dayes, in the ge­neration of old. Art thou not he that hath cut Rahab, and wounded the Dragon? Art [Page 233]thou not it which hath dryed the sea, the waters of the great deepe? Esa. 63.15 Looke downe from heauen, and behold from the habitation of thy holines, and of thy glory. Where is thy zeale, and thy strength, the sounding of thy bowels, and of thy mercies towards me? are they restrained? O Ier. 14.7 8, 9, 21. Lord, though our iniquities testifie against vs, doe thou it for thy names sake; for our back-sli­dings are many, we haue sin­ned against thee; O the hope of Israel, the Sauiour thereof in time of trouble; why shoul­dest thou be as a mighty man that cannot saue? Yet thou, O Lord, art in the middest of vs, and we are called by thy name: leaue vs not, do not ab­horre vs, for thy name sake, doe not disgrace the Throne [Page 234]of thy glory; remember, break not thy Couenant with vs. O Lord, it is thou that bring­est downe to the graue, and bringest vp, that hast the issues of death in thy hand. God, true in thy words, wise in thy counsels, full of compassion towards those that feare thee: Thou art our hope, and our com­fort, thou wilt not suffer vs to be altogether confounded.