The Happiness of the Church, Biblical commentary 3
THE VICTORIE OF PATIENCE: With the expiration of Malice.
PSALME. 66. 12.
VVe went through fire, and through water: but thou broughtest vsus out into a wealthy place.
I DID not, in the former Sermon, draw out the oppressing cruelty of these Persecutours, to the vtmost scope and period of their malice: nor extend their impium imperium to the furthest limit and determination therof. There is yet one glimpse of their stinking candle, before the snuffe goes out; one groane ere their malice expire. We went through fire and water.
The Papists, when they heare these words, went through fire and water; startle, and cry out, Purgatory: direct proofes for Purgatory. With as good reason, as Sedulius, on that dreame of Pharaohs Officer, Gen. 40. 10. A vine was before me; and in the vine were three branches: sayes that Apol. contr. Alcor. Francisca. li. 2. c. 1the Vine signifies St. Francis; and the three branches the three Orders deriued from him. And as a Pope on that of Samuel: Behold, to obey is better th…n sacrifice: and stubbornnesse 1. Sam. 15. 22.is as Idolatry: inferres, that not to obey the Apostolike See of Rome, was Idolatry by the witnesse of Samuel. Or as one writes of St. Fra…cis; that because it is said, Vnlesse you become as little children, you cannot enter into the kingdom of heauen; he commanded one Massaeus to tumble round like a little childe, that he might enter. Or as, when the contention was betwixt the Seruices of Am…se and Gregorie, which should take place; by the common consent both the Masse-bookes were layd on the …. de Vorag. in vita Gregor.Altar of S. Peter; expecting some decision of that doubt by reuelation. The Church dores being opened in the morning, Gregories Missal-booke was rent and torne into many pieces; but Ambroses lay whole, and open vponupon the Altar. Which euent, in a sober exposition, would hauehave signified the Masse of Gregory cancelled and abolished: and that of Ambrose authenticall and allowed. But the wise Pope Adrian expounds it thus: that the renting and scattering of Gregories Missall intended, that it should be dispersed ouer all the Christian world, and onelyonly receiued as Canonical. Or as that simple Fryer, that finding Maria in the Scripture, vsed plurally for Seas; cryed out in the ostentation of his lucky witte, that he had found in the olde Testament the name of Maria, for the Virgin Mary.
But I purpose not to waste time in this place; and among such hearers, in the confutation of this ridiculous folly. Resting my selfe on the iudgement of a vvorthie learned man in our Church; that Purgatory is nothing …. pag. 106. de Purgator.else but a Mythologie; a morall vse of strange fables. As when Pius the second had fent abroad his Indulgencies, to all that would take Armes against the Turke; the Turke wrote to him, to call in his Epigrams againe. Or as Bellarmine excused Prudentiu…, when hee appoints certaine De Purgator. lib. 2. cap. 18.holy-dayes in hell, that hee did but poetize. So all their fabulous discourse of Purgatory is but Epigrams & poetry; a more serious kinde of iest. Wherein they laugh among themselues, how they couzen the world, and fill the Popes coffers. Who for his aduantage, Ens non esse facit, non ens fore. So that if Roffensis gather out of this Contr. Luther. Art. 37.place, that in Purgatory there is great store of water; Wee went through fire and water. We may oppose against him Sir Thomas More; who proues from Zachary 9. that there Zach. 9. 11.is no water at all. I hauehave sent forth thy prisoners out of the pitte, wherein is no water. Set then the frost against the raine, and you may goe in Purgatory dry-shod. If there be nothing left but fire, I make no question, but there is not a sparke difference betwixt Purgatory and Hell.
I should narrow vp the scope and liberty of Gods spirit, if I should heere tie my discourse to the letter. Wee went through fire, and through water. It is an effect of our persecution; and may thus be resolued: we were by their malice driuen to great extremity. Fire and water are two elements, which (they say) hauehave no mercy: yet eyther of them more then our oppressors. The time was that a red Sea diuided the waters; and gaue dry passage to the children Exod. 14.of Israel and of God. Whereof the Psalmist heere Psal. 66. 6.sings, vers. 6. Hee turned the Sea into dry land: they vvent through the floud on foote, there did wee reioyce in him. And the fire in an Ouen, whose heate was septupled, touched not those three seruants of the Lord. But these more incensed and insensible creatures hauehave no mercy; nor can they inuent a cruelty, which they forbeare to execute.
Some translations hauehave it: Wee went into fire, and into water: which extends their persecution to our deaths, and comprehends the latitude of mortall martyrdome. And thus vnderstood, the next words, of the deliuerance (Thou broughtest vsus out into a wealthy place) must bee meant of our glory in heauen. But the euident circumstances following deny that interpretation: therefore I adhere to the last and best Translation; Wee went through fire and through water.
Wherein two things may seeme to be imported, and imparted to our consideration. 1. We went. They went so conueniently as they might, and so conscionably as they durst, from the hands of their persecutors. 2. The hard exigents they were driuen to; when to passe through fire and water, was but a lesse euill compared with that they eschewed.
Per mare mactantes fugimus, per saxa, per ignes.
1. From the former obserue, that it may be lawfull in time of persecution to flie. This was granted, yea in some respects enioyned by Christ. But must be warily vnderstood; and the rule in a word may bee this. When our suffering may stand the Church of God in better stead then our flying; we must then lose our liues, to saue Gods honour and our owne soules. To deny God this fealtie and tribute of our blouds, when his glory hath vse of such a seruice at our hands, is not onelyonly to deny him that is his owne by many deare titles; of creation which was ex spiritu oris, by the breath of his mouth; and of redemption which was ex sanguine cordis, by the bloud of his heart. But to withdraw this iustly required testimony, is to betray and crucifie him; and scarce inferior to their periury, whose false witnesse condemned him.
In this we restore to God his talent with profit; not only our owne soule he gaue vsus, but as many more as our example workes vponupon, and winnes to him. When the people admired the great bounty of Iohn, called Eleemosynarius, Lorin.he answered them; O brethren, I hauehave not yet shed my bloud for you, as I ought to doe for my masters sake and testimony. In the early morning of the world, did Abel dedicate Martyrdome, without example: and the Lord did approue it by accepting Abels sacrifice, and Chrysost.Abel for a sacrifice. I hauehave read that a worthy Martyr of ours, Dr. Rowland Taylor, wrote first▪ with inke, & after with his bloud; that it is not enough to professe the Gospell of Christ ad ignem exclusiue; but we must cleaue to it ad ignem inclusiuè. This was an honor that Christ accepted presently after his birth, the Holocaust or Heccatomb of many innocent infants, murdered and martyred for Math. 2.his sake.
So that suffering for Iesus, is a thing to which he promiseth an ample reward. No man shall for sake parents, or friends, or inheritance, or liuing, or life for my sake; but hee shall hauehave in exchange a hundred fold so much comfort in this life, and in the world to come life euerlasting. But all times and occasions yeeld not warrant for such a seruice. Much lesse can the Seminaries, dying in England for treason, arrogate to themselues the glory of Martyrdome; though a vicious affectation of it hath hartned and hardned them to such a prodigality of their blouds. They come not to maintaine the verity of Scriptures, but the vanity of Traditions; the entangling perplexities of Schoolemen, the obscure, tetricall, and contradictory assertions of Popes: who commands them to steale that with their liues, which not onelyonly is in inuolued beeing, but in future contingence; whatsoeuer the Romane Church, that is the Pope, shall heereafter constitute or declare.
2. From the latter words; Through fire and water, obserue; that the children of God must not expect a gentle and soft entertainment in this world, but hard exigents; when to flie from their enemies they are faine to passe through fire and water. Affliction for the Gospell is called by Paul, the markes of the Lord Iesus. The world often Gal. 6. 17.sets a man, as those three seruants of God were set in Daniels Prophecie. On the one side a harmony of sweet Dan. 3.musike, the Cornet, Flute, &c. on the other side a burning furnace, hette aboue ordinary seuen times. Worship the Idoll, and enioy the delight of musicke: not worship it, and be cast into the fiery ouen. Ioyne with the world in his vngodly customes, and the world will louelove, feast, tickle your eares with musicke. Separate your selues, and it will hate you, Ioh. 15. If you were of the world, the world would louelove his owne: but because I hauehave chosen you out of the Ioh. 15. 19.world, therefore the world hateth you. Thou shalt bee like Abrahams Ramme, tyed in a bush of thornes; from which thou canst not extricate thy selfe, till thou be made a sacrifice.Gen. 22. 13.
I hauehave read that Caligula the Tyrant being dead, there were found in his Closet Duo libelli; one called a sword, the other a dagger; wherein many were by name prick'd for death, and destin'd to it in the Emperours bloudy intention. Presumptuous enemies so cast lots on a Nation before they hauehave it; and talke of diuiding a spoyle ere they come at it. Iudg. 5. HaueHave they not sped? hauehave they Iudges 5. 30.not diuided the prey? So the proud aduersary in that wonderfull yeare, 88.; that came with an Inuincible Nauy, and implacable fury; the Ensignes of whose shippes we…e victoria, victoria; brought ready with them instruments of torture; as if the Land of peace and mercy had in it no such engines of cruelty; and swallowed downe an abundant hope of our desolation. They threw at dice for our wiues and daughters, lands and vineyards, houses and heritages, shires and kingdome. They purposed to driue vsus through fire and water, but fire and water was their destruction. Fire broke the sinewes of their combination, and the waues deuoured both their hopes & themselues. The godly at last shall be as mighty men, Zach. 10. 5. treading downe their enemies in the myre of the streets in the battell: and they shall fight, because the Lord is with them.
The grieuousnesse of these afflictions must teach vsus two vsefull lessons:
Patience.
Prayer.
1. Patience, Acts. 5. The Apostles departed from the presence of the Councell, reioycing that they were counted worthy Acts 5. 41.to suffer shame for the name of Christ. A true Christian reioyceth in his tribulation: especially when it is for his Sauiours sake; and takes greater pleasure in his yron fetters, then a proud Courtier doth of his golden chaine, Reu. 14. Blessed are they that dye in the Lord. But if it be so blessed a thing to dye in the Lord; what is it to die for the Lord! Precious in the sight of the Lord is the death of his Saints. It was Hardings inuectiue against our reuerend, Psal. 116. 15.learned, and precious Iewell; that Protestants were worse then the Deuill: for whereas bread and water and the crosse could scarre away Deuils; Princes could be rid of them by no meanes, but Fire. To whom that excellent Bishop answeres; that though it pleased his malicious humour, to make but a ieast of the bloud of Gods Saints; yet it was no more ignominie for Lambes to suffer what Christ suffered; then it was praise and credit for wolues to betray him, as Iudas did.
Our patience is our crowne, and others conuersion. Eusebius from Clement reporteth, that when a wicked accuser had brought S. Iames to condemnation; seeing his Christian fortitude, hee was touched in conscience, confessed himself a Christian, and so was taken to execution with him. Where earnestly beseeching S. Iames to forgiue him, he after a little pawse kissed him, and said, Peace be to thee, brother; and they were beheaded together. O blessed Patience! which not onelyonly gets honour to our selues, but brings other to saluation; and in all glorifies God.
2. Prayer. This was the Apostles refuge in the time of affliction, Act. 4. 24. Bernard in a Fiction doth excellently expresse this necessity, enforce this duty. He supposeth the kings of Babylon and Ierusalem (by whom hee meanes the world and the Church) to bee at warre one against the other. During this hostility, a souldier of Ierusalem was fled to the Castle of Iustice. Siege was laid to this Castle, and a multitude of enemies enuironed and entrenched it round. There lyes neere this Souldier a fainthearted coward, called Feare: this speakes nothing but discomfort: and when Hope would step in to speak some courage, Feare thrusts her out of dores. Whilst these two opposites feare and hope stand debating, the Christian Souldier resolues to appeale to the direction of sacred Wisedome; who was chiefe Councellor to the Captaine of the Castle, Iustice. Heare Wisedome speake. Dost thou not know, faith she, that the God whom wee serue is able to deliuer vsus? Is he not the Lord of hostes? euen the Lord Dan. 3. 17.mighty in battell? we will dispatch a messenger to him with information of our necessity.
Feare replies, What messenger? Darkenesse is on the face of the world: our walls are begirt with an armed troupe; which are not onelyonly strong as Lyons, but also watchfull as Dragons. What messenger can eyther scape through such an hoast, or finde the way into so remote a Countrey? Wisedome calls for Hope, and chargeth her with all speed to dispatch away her olde messenger: Hope calls to Prayer, and sayes, Lo heere a messenger speedy, ready, trusty, knowing the way. Ready; you can not sooner call her then she comes. Speedy; shee flies faster then Eagles, as fast as Angels. Trusty; what embassage soeuer you put in her tongue, shee deliuers with faithfull secrecie. She knowes the way to the Court of MercieMercy; and shee will neuer faint till shee come to the chamber of the royall Presence.
Prayer hath her message, away she flies, borne on the sure and swift wings of faith and zeale: Wisedome hauing giuen her a charge, and Hope a blessing. Finding the gate shut, she knockes and cryes; Open, ye gates of righteousnes, and be ye open ye euerlasting dores of glory: that I may enter, and deliuer to the King of Ierusalem my petition. Iesus Christ heares her knock, opens the gate of mercy, attends her suite, promiseth her infallible comfort and redresse.
Backe returnes Prayer, laden with the newes of consolation: she hath a promise, and she deliuers it into the hand of Faith: that were our enemies more innumerable then the Locusts in Egypt, and more strong then the Gyants, the sonnes of Anak: yet Power and MercieMercy shall fight for vsus, and we shall be deliuered. Passe wee then through fire and vvater, through all dangers and difficulties, yet we hauehave a messenger, holy, happy, accessible, acceptable to God, that neuer comes backe without comfort, Prayer.
And here fitly I will end our Misery, & come to Gods Mercy. Desolation hath held vsus long, but our consolation is eternall. But thou broughtest vsus out into a wealthy place.
The Song, you see, is compounded like Musike: it hath acutum and graue, high and low, sharp and flat. Thou causedst men to ride ouer vsus. But thou broughtest vsus out. Sorrow and ioy, trouble and peace, sowre and sweet, come by vicissitudes. Inuicem cedunt dolor et voluptas. This discord in Musike hurts not, but graceth the song. Whiles greefe and pleasure keepe this alteration in our life, they at once both exercise our patience, and make more vvelcome our ioyes. If you looke for the happinesse of the wicked, you shall find it in primis, at the beginning: but if you would learne what becomes of the righteous, intelliges in nouissimis, you shall know it at last. Marke the vpright man, and behold the iust: for the end of that man is Psal. 37. 37.peace. We were sore oppressed, but thou broughtest vsus out into a wealthy place.
EueryEvery word is sweetly significant, and amplifies Gods merciemercy to vsus. Foure especially are remarkable; the Deliuerer, the Deliuerance, the Deliuered, and their felicitie or blessed aduancement. So there is in
| the | Deliuerer | aliquid | Celsitudinis, Thou |
| Deliuerie | Certitudinis, Broughtst out | ||
| Deliuered | Solitudinis, vsus, | ||
| Happines | Plenitudinis, Into a |
vvealthy place. There is highnesse and lownesse; surenesse and fulnesse. The Deliuerer is great, the Deliuerance certaine; the Distressed grieuous, their exaltation glorious. There is yet a first word, that like a key vnlocks this golden gate of mercy; a veruntamen;
But
This is vox respirationis; a gaspe that fetcheth back againe the very life of comfort. But thou broughtest, &c. We were fearfully endangered into the hands of our enemies; they rode and trode vponupon vsus, and droue vsus through hard perplexities: But thou, &c. If there had beene a full point or period at our miserie; if those gulfs of persecution had quite swallowed vsus, & all our light of comfort had beene thus smothered and extinguished; we might hauehave cryed, Perijt spes nostra, yea perijt salus nostra; our hope, our help is quite gone: He had mocked vsus that vvould hauehave spoken, Be of good cheere. This same But is like a happy oare, that turnes our vessell from the rocks of despaire, and lands it at the hauen of comfort. But, &c.
Thou.
Thou onelyonly, without helpe or succour of either man or Angell; that art able to saue with a few, as well as with many; that art A man of vvarre. Exod. 15. and commest armed against thine enemies, with a speare of wrath, Exod. 15. 3.and a sword of vengeance. Thou, of whose greatnesse there is no end, no limits, no determination. Thou, O Lord, without any partner, either to share thy glory, or our thanks. Thou broughtest vsus out.
Thou of thy owne goodnesse, so well as by thy ovvne greatnesse, hast deliuered vsus. No merite of ours procured, or deserued this mercy at thy hands: but our freedome comes onelyonly by thy Maiestie, of thy mercy. Here were no armes of flesh, nor Armies of Angels, in this worke of our Redemption: but Thou hast brought vsus out, that vvee might praise thy Name. Therefore wee say: Blesse the Lord, O our soules: O Lord, thou art very great, thou art Psal. 104. 1.clothed vvith honour and maiesty.
Eduxisti: Broughtest out.
Great workes become a great God. Opera testantur de me, saith our Sauiour. My workes beare witnesse of mee. I heale the sicke, cleanse the Leprous, giuegive sight to the blinde, raise the dead, cast out deuils. Will you not belieue, O ye carnall eyes, vnlesse you see? will you trust your fiue senses aboue the foure Gospels? vers. 5. Come then, and see the workes of God. See workes: not a fancie, speculation, or deceiuing shadow; but reall, visible, acted, accomplished workes. Eduxists. Sensus assensus. Let demonstration conuince you: the Snare is broken, and we are deliuered. The Lord workes potenter and patenter. There is not onelyonly manifold mercy, but manifest mercy in his doings. He brought vsus out.
When the vngodly see vsus so low brought, that persecutors ride ouer our heads; they are ready to say; Where is now their G…d? Behold, hîc est Deus; our God is heere, where there was need of him: opus Deo, a work fit for the Deity to performe. Misery had wrapped and entangled vsus; the wicked hands had ty'd vsus, as the Philistines did Samson with the bands of death. Here then was Dignus vindice nodus; a knot worthy the finger of God to vntie. He looked downe from the height of his Sanctuary: from heauen Psal. 10…. 20.did the Lord behold the earth. For what purpose? To heare the groning of the prisoner: to loose those that are appointed to death. Behold, the waters went ouer our soule, yet we were not drowned. Malice had doomed vsus to the Fire; but our comfort is, Nihil potestatis in nos habu…sse ignem, that the fire had not power ouer vsus. They trode vsus vnderunder their cruell insultations, but the Lord hath lifted vsus vp. The Lord of Hosts was with vsus: the God of Iacob was Psal. 46. 11.our refuge.
VsUs.
To this act of God, if we tye the Subiect wherein hee workes; and knit to Eduxisti, Nos: which I called verbum solitudinis, a word of former wretchednesse and calamitie: we shall finde our misery a fit obiect for GODS mercy; Especially if you set the others malice against our meeknesse; their wickednesse against our weakenesse: the persons whom God deliuers, & the persons from whom, will greatly commend the mercy of our deliuerance.
It is a pleasure to God, to hauehave his strength perfected in our infirmitie. When the danger is most violent in it own nature, and our sense, then is his helping arme most welcome. Esa. 17. In the day of griefe, and of desperate sorrow, the haruest shall be great; a plentifull croppe of ioy. Qui Deus est noster, Deus est salutis. aPsal. 68. 20.He that is our God, is the God of saluation: and vntounto God the Lord belong the issues from death. He delights to hauehave vsus say in this deepe extremity; Eduxisti. Thou hast brought vsus out. When Ionas was taken vp by the Mariners, put from the succour of the Shippe; no helpe in any Rockes, nor mercy in the waters; neither means nor desire to escape by swimming: for he yeelds himselfe into the iaws of death with as mortified affection, as if a lumpe of lead had beene throwne into the sea: a man would hauehave thought that saluation it selfe could not hauehave saued Ionas. Yet Ionas shall not die. Here is now a deliuery fit for God, a cure for the almightie hand to vndertake.
Mans extremity is Gods opportunity. Distressed desire is importunate. bPsal. 102. 13.It is time that thou hauehave mercy vponupon vsus: yea the time is come. But if God doe not presently answere, we are ready to pant out a groane of despaire, The time is past. If our importunity preuaile not, wee thinke all opportunity is gone. But God sayes, Tempus nondum venit; the time is not yet. God waites the maturity of the danger, the more to increase his honour. As Alexander cheared himselfe when hee should fight with men and beasts; haughty enemies, and huge Elephants. Tandem par animo meo periculum video. I see at last a danger somewhat equall to my minde. Will you heare when this time is come, Iohn 11. Martha tells Christ: Master, if thou hadst beene heere, my brother had not died. Christ knevv Iohn 11. 21.this before, vers. 15. Lazarus is dead▪ and I am glad for your sakes that I was not there, that you might belieue. Obserue the different thoughts of God and man. Martha is sorry, Christ is glad. She thought that the time of helpe was past: Christ thought that the time was not opportune till now. Iairus his seruant comes and tels him, cMark. 5. 35.Thy daughter is dead; trouble the master no further. This was the word Christ expected to heare. And now he sayes, Be not afraid, onelyonly beleeue. Heare the Israelites desperate complaint. The waters of the Sea roare before their faces; the wheeles of the Chariots rattle behinde their backs: hereon they cry to Moses, dExod. 14. 11.Were there no graues in Egypt, that thou hast brought vsus hither to die? Now saith Moses; Feare not, stand still, and see the saluation of God.
From that hath beene spoken, and that which follows, we may obserue two workes of Gods mercy. Which consist Remouendo Promouendo: the one remouing avvay much euill, the other preferring to much good. Eduxisti, shewes his kindenesse in freeing vsus from calamity; In locum opulentum, his goodnesse in exalting vsus to dignity. The former is an act of deliuerance, the latter of aduancement. So there is Terminus à quo, from whence vvee are freed; and Terminus ad quem, to which vvee are exalted.
For the former, wee hauehave God heere Educentem, bringing out of trouble. Sometime wee finde GOD Ducentem; leading, guiding, directing. Wilt not thou, O Lord, goe forth vvith our hoastes? And Hee ledde them Ducit. Inducit. Adducit. Reducit. Educit. Non sed….through the wildernesse, by the hand of Moses and Aaron. Sometimes Inducentem, vers. 11. Thou broughtest vsus into the net: thou hast laid affliction vponupon our loynes. Sometimes Adducentem. Thou, O Lord, hast brought vsus home to thy selfe, &c. Sometimes Reducentem, Psalm. 126. 4. Turne againe our captiuitie, O Lord, as the streames in the South. Often Educentem, Psalm. 105. 43. Hee brought forth his people vvith ioy, and his chosen with gladnesse. Neuer Seducentem; beguiling, deceiuing, causing to erre: for that is opus Diaboli, who is the Accuser and Seducer of men.
For the latter: Into a wealthy place. The greatnesse of our felicity doth farre transcend the grieuousnesse of our past misery. The dimension of our height exceedes that of our depth: neyther did affliction euer bring it so low, as our eleuation hath aduanced vsus high. Hereon S. Paul Rom. 8. The sufferings of this present time are not worthy to Rom. 8. 18.be compared with the glory, which shall bee reuealed in vsus. whether we compare or
their
Strength,
Length.
For their vigour or strength: the affliction of man, in the greatest extremitie, that he can lay it on man, is but finite as the afflicter. The blow comes but from an arme of flesh, and therefore can wound but flesh. Yeeld the extention of it to reach so farre as any possible malice can driue it: yet it can but racke the body, distend the ioynts, sluce out the bloud, and giuegive liberty to the imprison'd soule. Which soule they cannot strike. Therefore saith Christ, Feare not him that hath power ouer the body onelyonly, not ouer the soule. And euen in the middest of this dire persecution, God can eyther quite deliuer vsus, that the storme shall blow ouer our heads, and hurt vsus not: or if he suffers vsus to suffer that, yet he will so qualifie the heat of it, that the coole refreshing of his blessed spirit inwardly to the Conscience, shall in a manner extinguish the torment. But now this vvealthy place; the spring of ioy that succeedes this winter of anguish, is illimited, insuppressible, inexpressible, infinite. So strongly guarded with an almighty power, that no robber violently, nor theefe subtilly, can steale it from vsus. Some pleasure is mixed with that paine, but no paine is incident to this pleasure. There was some laughter among those teares, but there shall be no teares in this laughter: For Teares shall bee quite wiped from our eyes. By hovv much then the power of God transcends mans; yea Gods merciemercy mans malice; by so much shall our reioysing exceede our passion. By how much the glorious City of heauen, walled with Iasper and pure gold, shining as brasse, is Reu. 21. 12. 18.stronger then the vndefensed and naked cottage of this transient world: our future comforts arise in measure, pleasure and security, aboue our passed distresse. Thus for Strength.
If we compare their Length, we shall finde an infinite inequalitie. Paul calls affliction momentany, glory eternall. 2. Cor. 4. 17.Time shall determine the one; and that a short time, a very winters day: but the other is aboue the wheeles of motion, and therefore beyond the reach of time. For a moment in mine anger, saith the Lord, I did hide my face from thee; but with euerlasting mercy I hauehave had compassion on thee. Nothing but eternity can make eyther ioy or sorrow absolute. Hee can brooke his imprisonment, that knowes the short date of it: and he finds poore content in his pleasure, that is certaine of a sodaine losse. We know that our pilgrimage is not long through this valley of teares, and miserable Desart; but our Canaan, home, Inheritance is a wealthy place; glorious for countenance, blessed for continuance: vvealthy, vvithout want; stable, vvithout alteration; a constant Mansion, an immoueable Kingdome. VntoUnto vvhichwhich our Lord Iesus in his appointed time bring vsus. To whom, with the Father and Spirit of consolation, be all praise and glory for euer.
Amen.