Fourteen Points of Consolation, Part
VVE will deuide the ſecond table into ſeuen conſiderations alſo, contrary to the former: whereof the firſt ſhall be of the inward good: The ſecond of that which is to come: The thirde of that which is paſte: The fourth of that which is beneath vsus: The ſift of that which is on the left hande: The ſixt of that which is on the right hande: The ſeuenth of that which is aboue vsus.
THE FIRST CHAPTER of the firſt conſideration, which is of the inward good.
WHo is able to number euen thoſe good thinges onelyonly which eueryevery one poſſeſſeth in his one perſon? The giftes of the bodyFirſt how many are the giftes of the bodye? as beautie, ſtrength, health, quicknes of ſenſe, whereunto in the male kinde may be added the moſte noble ſex, whereby he is fit to doe many things both priuate and publike, and to atchieue many notable exploytes, How we may take comfort by conſideration of the giftes of the body.whereunto a woman is vnapt. Nowe what a great matter is it, if by the bleſſing of God thou enioyeſt theſe excellent gifts ten, twenty, thirty yeares wt pleaſure, & at the laſt art troubled in ſome one of them for the ſpace of ten daies? It is a common ſaying among notorious offenders: It is but one ill howres matter, and agayne, A good howre is worth an ill howre. What ſhal be ſayd of vsus, who enioy many good howres, and wil not ſuffer euil ſo much as one howre? We ſee therefore in how great plenty we enioy the benefits of God, and with how fewe euills we are ſcarce touched, at the leaſt the moſt of vsus. Our moſt gratious God not content with theſe good thinges, giueth moreouer riches, abundance of all things, if not to all, ſurely to many, and to them eſpecially that are weake to beare euills. For as I hauehave ſayd before, vponupon whom he beſtoweth leſſe riches, or giftes of the body, vponupon them he beſtoweth more giftes of the mind, that all thinges may be equall, & he a iuſt iudge of all. For abundance of riches doth not ſo much comfort as a ioyful mind. Moreouer he giueth vntounto ſome goodly children, great pleaſure, power, rule, honour, fame, glory, fauour, &c. which if he permitte to enioy a long time, yea but a ſmall time, they will eaſily admoniſh what is to be done in a litle euill.
But the giftes of the mind are more excellent then all theſe, as witte, knowledge, How we may be cō forted by conſideration of the giftes of the mind.iudgement, eloquence, wiſedom, & as in the other, ſo in beſtowing of theſe he vſeth a meane and equalitie, ſo that vponupon whom he hath beſtowed more of theſe good thinges, he hath not therfore preferred them before others, whom in ſteede of theſe he hath giuen more peace or pleaſure of the minde. Nowe in all theſe we muſt with thankfulnes acknowledge the large liberalitie and bountifulnes of God, & comfort our infirmity, that in the multitude & plenty of good things we do not meruel, if ſome ſharpenes be mingled therwith, ſeeing that to delicat perſons neither roſtedmeate is liked without ſauce, neither almoſt any other meate, which eyther hath not ſome ſharpe taſte of it ſelfe, or is tempered with ſome thinge that hath a ſharpe taſte: ſo vntolerable a thinge is continuall and onelyonly ſweetenes, that one ſayde rightly: All pleaſure by continuance maketh it ſelfe lotheſome. And an other ſaid: Pleaſure it ſelfe at the laſt is a labour, euen becauſe this life is more weake, then that it is able without the temperature of euills, to enioy onelyonly good thinges, by reaſon of the ouermuch aboundance of good thinges, whereupon hath riſen this prouerbe, The bones muſt be ſtronge which ſhall beare good dayes, which prouerbe I oftentimes conſidering do greatly maruell what a maruelous and true meaning it hath, that mens minds are contrary to them ſelues, who ſeke no other but good dayes, which notwithſtanding when they hauehave obtained, they can worſe away with them then with euill.
Now what other thinge are we taught hereby, but that euen in the very enemies of the croſſe, the croſſe is maruelous, ſo that by the meanes thereof all ought to be tempered and ſanctified leaſt they periſh, as fleſh muſt be ſeaſoned with ſalt, leſt it ſtincke and corrupt.
Why then doe we not moſt willingly receiue this tēperature ſent of God, which if he ſhould not ſend, our life which is not able continually to ſuffer pleaſures & good thinges, woulde procure it of it owne accorde? We ſee therefore howe truely the wiſe man ſaid of God: He reacheth from one ende to an other mightely, and louingly doth he order all things. If we throughly conſider theſe thinges, that alſo will appeare to be true which Moſes ſaith Deut. 32: He hath borne him on his ſhoulders, he hath caried him about, and kept him as ye apple of his eye. Hereby we may ſtoppe the mouthes of them which vnthankefully babble that there are more euill then good thinges in this life, when as there are not wanting infinite good thinges and ſweete commodities, but they are wanting which ſhould ſee & acknowledge them with him that ſayd: The earth is full of the goodnes of the Lorde. And agayne: The earth is full of his prayſe. And Pſal. 103: The earth is full of thy riches: thou haſt made me glad by thy workes. Hereupon we daily ſinge: Heauen and earth are full of thy glory. Why ſo? becauſe there are many good thinges whereby he may be prayſed, howbeit of them onelyonly which ſee and acknowledge this fulnes. For as we hauehave ſayd in the firſt conſideration of euils, that the euills of eueryevery one are ſo great, as is his opinion & knowledge of them: ſo alſo good thinges although they come vntounto vsus abundantly on eueryevery ſide, yet are they only ſo great as they are eſtemed. For al things that God hath made are exceeding good, yet are they not ſo acknowledged of all, as of them of whom ye 103. Pſalme ſpeaketh: They contemned that pleaſant lande.
Of this conſideration we may in Iob ſee a moſt goodly & ſingular example, Iob may be a moſt excellent example to moue vsus patiently to ſuffer euills if the Lord ſend them, ſeeing we receiue ſo many good thinges at his hande.who, all his goods being takē away, ſaid: Shal we receiue good at the hande of God, & not receiue euil? a very golden ſaying, & a mighty comfort in tentation. For he did not onelyonly ſuffer him ſelfe, but was tempted of his owne wife to impatiencie, who ſayde vntounto him: Dooſt thou continue yet in thy perfectnes? curſe God & die: as if ſhe ſhould ſay: It is manifeſt that he is not God, who hath ſo forſaken thee, why therefore dooſt thou truſt in him, & not rather denying and curſing him, acknowledgeſt thy ſelfe mortall, vntounto whom nothing ſhal remaine after this life? Theſe & ſuch like thinges doth eueryevery mans wife, that is his ſenſuality & corrupt vnderſtanding put into his mind in ye time of tentation, becauſe the ſenſe ſauoureth not the things that are of God.
Howbeit theſe are good things common to all: The inward good things of a Chriſtian.but a Chriſtian is endued with farre better inward good things, as with ye faith of Chriſt, wherof is ſpoken Pſal. 44: The Kings daughter is al glorious within, her clothing is of broidered golde. For as we hauehave ſaid entreating of the conſideration of ye firſt euill, that there can be none ſo great euil felt in man, which is the worſt of thoſe euils that are in him: ſo the beſt of ye good things that are in a Chriſtian he him ſelfe can not ſe. For if he did, he ſhould be forthwith in heauen, foraſmuch as the kingdom of heauē, as Chriſt ſaith, is within vsus. For to hauehave faith is to hauehave the truth & word of God: to hauehave the worde of God is to hauehave God the maker of all things. Which good thinges howe great are they? if they were reuealed to the minde, it ſhoulde in a moment be loſed from the bodye, by reaſon of exceeding ſweetenes and pleaſure: wherefore ye other good things that we hauehave ſpoken of are rightly ſaid to be as it were certain aduertizements of thoſe good things, which we hauehave wtin, which God will hauehave commended vntounto vsus by them, for yt this life can not ſuffer that they ſhould be reuealed, and therfore God mercifully hideth them, vntill they hauehave increaſed vntounto their full meaſure: no otherwiſe then louing parents doe ſometime gyue vntounto their children trifles or thinges of ſmall value, thereby to allure their mindes to hope for greater.
Notwithſtanding they doe ſometimes ſhew out and put forth them ſelues, Frutes of the moſt excellēt good thinge in man.when the ioyfull conſcience reioyceth in truſt in God, willingly ſpeaketh of him, heareth his word with delight and pleaſure, is ready and cherefull to ſerue him, to doe good works, to ſuffer euils, &c. All which are infallible tokens of an infinite and incomparable treaſure hidden within, which diſtilleth forth theſe litle droppes in ſmall meaſure: although it ſometime commeth to paſſe that it is more manifeſtly reuealed to mindes that are giuen to diuine contemplation, ſo yt being as it were in a traunce, they can not tell where they are. Such were Auguſtin and his mother as they confeſſe of them ſelues, and many others.
The ſecond chapter of the ſecond conſideration, which is of the good to come or before a man.
TO them that are not Chriſtians litle comfort can be giuen in their euills by the good things to come, for that al things be to them vncertaine. Howbeit that notable affection which is called hope, is here cauſe of great trouble. Vncertaine hope.By which affection men comfort them ſelues and bid one an other hope for better thinges, whereby we vncertainely ſeeke after great thinges, being for the moſt part deceiued, as Chriſt teacheth of that man in the Goſpell Luke 12, who ſayd: I wil pul downe my barnes, and builde greater, and therein will I gather all my frutes and my goods: and I will ſay to my ſoule: ſoule, thou haſt much goods layde vppe for many yeares, liue at eaſe, eate, drinke and be merie. But God ſaid vntounto him, O foole, this night will they fetch away thy ſoule from thee, then whoſe ſhall thoſe thinges be which thou haſt prouided? So is he that gathereth riches to him ſelfe, and is not rich in God.
Howbeit God leaueth not the children of men ſo, God doth not alwayes ſuffer our vncertaine hope to be fruſtrate, & why.but in this affection to put away euill and attayne that which is good he comforteth them: albeit they be vncertaine of the thinges to come, yet doe they hope well, whereby in the meane while they are ſuſteyned, leſt that falling into the euill of deſperation, they ſuffer not the preſent euill, and ſo doe worſe thinges. Wherefore euen the affection of ſuch hope is the gifte of God, not that he will hauehave them truſt vntounto it, but be moued to ſounde and true hope which is in him alone. For he is therefore ſlow to anger that he may bring them to repentance, as it is ſayde Rom. 2: neyther doth he ſuffer men to be deceyued by this deceitefull hope, if ſo be that they beginne from the hart and truely to hope in him.
But to Chriſtians, beſide theſe good things, two ſortes of eſpeciall good things ſhal aſſuredly come, howbeit by death and ſufferinges. Now they alſo reioyce in that common vncertain hope yt the preſent euill ſhall ende, & the contrary good ſhall be encreaſed, although they doe not ſo much regard that, as they doe that their owne proper good is increaſed, which is truth in Chriſt, wherein they goe forwarde from day to day, for which they both liue & hope. Chriſtians receiue cō fort by conſideration of two eſpeciall good thinges to come, wher of one is, that by death their afflictions of this life being ended, they ſhall be in reſt and peace.But beſide theſe I hauehave ſayd that two eſpeciall good thinges ſhall come vntounto them in deathe. The firſt is, that by deathe the whole tragedie of the euills of this life is ended, as it is written: Precious in the ſight of the Lord is ye death of his Saincts. And againe: I will lay me downe, and alſo ſleepe in peace. Againe: Though the righteous be preuēted with death, yet ſhal he be in reſt. Whereas contrariwiſe to the wicked death is the beginning of euils, as the Pſalmiſt ſayth: The death of the wicked is very euill. Againe, Euils ſhal come vppon the wicked man in deſtruction: ſo Lazarus ſhall be comforted, who hath ſuffered his euills here, whereas the riche glutton ſhall be tormented, who hath here enioyed his pleaſures. So it commeth to paſſe, that a Chriſtian whether he dye or liue, hath alwayes the better: ſo bleſſed a thinge is it to be a Chriſtian, and to beleue in Chriſt, whereupon Paule ſaith: Chriſt is to me life, & death is to me aduauntage. And Rom. 14. he ſayth: Whether we liue, we liue vntounto the Lord: or whether we die, we die vntounto ye Lord: whether we liue therfore or die, we are the Lordes. This ſafety Chriſt hath obtained for vsus, inaſmuch as he dyed and roſe agayne that he might be Lord of the liuing and dead, being able to make vsus quiet and ſafe as well in life as in death, as the 22. Pſalme ſayth: Though I walke through the valley of the ſhadow of death, I will feare no euill, for thou art with me. If this commoditie of death doe litle moue vsus, it is a ſigne that the faith of Chriſt is weake in vsus, which doth not ſufficiently eſteeme the treaſure and commoditie of a good death, or doth not yet beleue that death is good, the olde man which as yet liueth too much, & the wiſedome of the fleſhe hindering vsus. We muſt endeuour therefore that we may know and louelove this benefit of death. It is a great matter that death which to others is exceeding euill, ſhoulde be made to vsus exceeding good and cōmodious. And if Chriſt had not brought this to paſſe for vsus, what thinge ſhould he hauehave done worthy of ſo great a price as he payed? It is a very diuine worke which he did, and therefore it ſhould be no maruel to any, that he made the euill of death exceeding good.
Wherefore death is nowe deade to the faithful, and hath nothing terrible but onelyonly a certaine ſemblance and appearance. Death can not hurte the faithfulNo otherwiſe then a ſerpent that is ſlaine, in outwarde forme and appearance he is cerrible as before, but in very deede it is onelyonly a ſeeming or appearance of euil, the euill it ſelfe is nowe dead and harmeleſſe. Yea as in the 21. chapter of Numb. God commaunded a braſen ſerpent to be ſet vp, by the ſight wherof the liuing ſerpents did periſh: ſo alſo our death by faithfull and ſtedfaſt beholding of the death of Chriſt, doth periſh, and onelyonly appeareth terrible, but can not hurt vsus in very deede. So doth the mercye of God aforehande exerciſe vsus that are weake, with theſe goodly figures or ſemblances, that foraſmuch as death cā not be taken away, he may at ye leaſt make the force thereof to be nothing but in outward ſhew and appearance only, for which cauſe alſo death in the Scriptures is called ſleepe rather then death.
The other good thing that commeth by death, is, that it doth not onelyonly ende the troubles and afflictions of this life, The other ſpecial good thinge to come, the conſideration wherof is comfortable to Chriſtians.but which is more exccllent, it maketh an end of vices and ſinnes, which maketh death farre more acceptable to the faithfull, as we hauehave ſayd before, then the good which we hauehave nowe ſpoken of. For the euills of the ſoule which are ſinnes, are without compariſon worſe then the euills of the bodye. Which onelyonly if we did knowe, they would make death moſt amiable vntounto vsus. Now if they do not ſo, it is a ſigne that we doe not ſufficiently feele nor hate the euils of our ſoule. Whereas therfore this life is moſt perilous, daungerous ſinne ſeeking to deceiue vsus on eueryevery ſide, and we can not liue without ſinne: moſte commodious death ſetteth vsus free from theſe perills, and cutteth of ſinne quite from vsus, whereupon in the booke of wiſedom it is ſayd in praiſe of the righteous: He pleaſed God and was beloued of him, ſo that whereas he liued amonge ſinners, he tranſlated him. He was taken away leaſt wickednes ſhoulde alter his vnderſtanding, or deceit beguile his minde. For wickednes by bewitching obſcuteth the thinges that are good, and the vnſtedfaſtnes of concupiſcence peruerteth the ſimple minde (O howe true are theſe things and confirmed by daily experience? Though he was ſoone deade, yet fulfilled he much time, for his ſoule pleaſed God: therefore haſted he to take him away from wickednes.
So by the merciemercy of God, death, which to man was the puniſhment of ſinne, is made to Chriſtians the ende of ſinne, and the beginning of life and righteouſnes. Wherefore he that loueth life and righteouſnes, muſt needes, not feare, but louelove deathe, which is the Miniſter of them, and meane to come vntounto them: otherwiſe he ſhall neuer attayne neyther to lyfe nor righteouſnes. Nowe he that can not doe this, let him praye vntounto God, that he may. For therefore are we taught to ſaye, Thy will be done, becauſe we of our ſelues are not able to doe it, whoe fearinge deathe, doe louelove death and ſinne rather then life and righteouſnes. For, that God ordayned deathe for the aboliſhinge of ſinne it maye hereof be gathered, for that he enioyned deathe to Adam by and by after he had ſinned, as it were amendes of ſinnes, and that before he caſte him out of Paradiſe, that he might ſhewe vntounto vsus that deathe worketh no euill, but all good in vsus, ſeeing that it was enioyned in paradiſe as it were repentance and ſatisfaction. It is true in deede that death entred into the worlde by the malice of the Deuill, but it is to be attributed to the ſingular goodnes of God that death being ſo entred, he not onelyonly ſuffered it not to hurt, but ordayned it euen from the beginning thereof for the puniſhment and death of ſinne.
For this he ſignified, whereas when he had firſt denoūced death vntounto Adam, in his commaundement that he ſhould not eate of the tree of knowledge, he afterward notwithſtanding did not holde his peace, but did againe enioyne death, & tempered the rigour of his firſt denouncing, yea did not ſo much as make mention of death in any ſillable, but onelyonly ſayde: In the ſweate of thy face ſhalt thou eate bread, till thou be turned againe into the ground, for out of it waſt thou taken: Duſt thou art, and into duſt ſhalt thou be turned again. As though he then hated death, which he would not ſo much as name, according to that ſaying: He endureth but a while in his anger, but in his fauour is life. He ſeemed in thus ſpeaking, that, vnleſſe death had bene neceſſary for ye aboliſhing of ſinne, he woulde not ſo much as mention or name it, much leſſe enioyne it. So againſt ſinne which had wrought death, the emulation of God armeth no other thing but death it ſelfe, ſo that here thou mayſt ſee that ſaying of the Poet verified, The worker deſtroyed by his owne work: ſinne aboliſhed by death which is it owne proper frute.that the worker of death doth periſhe by his owne worke, and that ſinne is deſtroyed by it owne proper frute, and is ſlayne by death which it brought forth, as the viper of her ofſpring. This is a moſt goodly ſight, to ſee how ſinne is, not by an others, but by it owne proper worke deſtroyed, ſlayne with it owne weapon, & as of Goliath, ſo ye head thereof cut of with it owne ſworde. For Goliath was a figure of ſinne, a terrible Champion to all, except litle Dauid, that is, Chriſt, who alone ouercame him, and cut of his heade with his owne ſworde. If therefore we meditate vponupon the ioyes of this power of Chriſt, and vponupon the giftes of his grace, why ſhould a litle euil trouble vsus, when as in ſo great an euill to come we ſee ſo great good thinges?
The third chapter of the third conſideration, which is of the good paſt, or behind a man.
THe conſideration of this good is eaſie, by the contrary conſideration of the euil paſt, we thinke it ſufficient only to help him that ſhal cōſider hereof. VVe are moued to the conſideration of the good paſt, that is of Gods goodnes beſtowed vponupon vsus heretofore, and to take cō fort thereby, by the examples of Auguſtin Dauid, and by our own experience.Herein B. Auguſtin doth excellently well in his confeſſions, where in a moſt goodly ſort he rehearſeth ye benefits of God beſtowed vponupon him from his mothers wombe. The ſame doth Dauid in that notable 138. Pſalme, ye beginning wherof is: O Lord, thou haſt tried me, where among other things wondering at ye prouidence of God ouer him, he ſayth: Thou vnderſtandeſt my thoughts long before: thou compaſſeſt my paths & my lying downe. As if he ſayd: Whatſoeuer I hauehave euer thought, whatſoeuer I hauehave wrought, and whatſoeuer I was to obtayne or poſſeſſe, I ſee now, how it was not done by mine owne induſtry, but ordained by thy care long before. Finally thou haſt foreſeene all my wayes: and there is not a word in my tongue, where then? euen in thy power. Theſe thinges we learne by our owne experience. For if we call to minde our life paſt, is it not a wonderful thinge that we hauehave thought, willed, done, and ſayd ſuch thinges, as we neuer coulde foreſee, but would hauehave done farre other thinges, if we had bene left to our owne free will, which we nowe firſt perceiue, namely we ſee that the hande of God hath bene ſo preſent with vsus, that his care hath bene ſo conſtant ouer vsus, that we could neither hauehave ſpoken, neither willed nor thought thoſe thinges which we hauehave, vnles he had giuē abilitie, as it is ſayd in the booke of wiſedom chap. 7: In his hande are both we and our wordes. And Paule ſaythe: who worketh all thinges in vsus. Why then are we not aſhamed being ſenſleſſe and hard harted, who being taught by our owne experience, doe ſee howe careful the Lorde hathe bene for vsus vntill this howre, and hath giuen vsus all good things? and yet we can not committe the ſame care of vsus to him in a ſmall preſent euill, but we ſo behaue our ſelues, as thoughe he had forſaken vsus, or coulde by any meanes forſake vsus. Dauid did not ſo in the 39. Pſalme, where he ſayeth: As for me, page missing him. For we ſee this moſt manifeſtly appeare vntounto vsus commonly in all infantes, ſo that ſo many examples let forth to our folly & hardues, ought worthely to make vsus greatly aſhamed, if we dout that euen the leaſt good or euill commeth vntounto vsus without the ſingular care of God. VVe muſt caſt our care on God for that he careth for vsus.Bleſſed Peter ſayth: Caſt all your care on him, for he careth for you. And Dauid ſayth Pſal. 36: Caſt thy care vponupon the Lorde, and he ſhall feede thee. Moreouer B. Auguſtine ſayth vntounto his ſoule in his confeſſions: Why ſtā deſt thou vponupon thy ſelfe and ſtandeſt not in deede? caſt thy ſelfe vponupon him, for he will not withdrew his hand that thou maiſt fal. And againe Peter ſayth, 1. Pet. 4: Wherfore let them that ſuffer according to the will of God, commit their ſoules to him in wel doing, as vntounto a faithfull Creator.
O, if a man knew his God after this ſort, how ſecure, how quiet, how pleaſāt ſhould he be? Such a one ſhould hauehave God truely, knowing aſſuredly that all his thinges whatſoeuer they be, hauehave come & doe come vntounto him, by the direction and diſpoſing of God his moſt ſweete will. The ſaying of Peter ſtandeth certaine, he careth for you. What can we heare more ſweete & pleaſant then this ſaying? therefore ſayth he, caſt all your care vponupon him. VVhat will enſue if we caſt not our care on God.If we doe not this, what doe we elſe, but endeuour to let & hinder the care of God, & alſo make our life vntounto our ſelues troubleſom, painefull, careful, by many feares, cares & troubles? and that in vaine, for we doe not any thing hereby further our reſt or quietnes, but as the Preacher in his booke ſayth: This is a vanitie of vanities, & vexation of the ſpirit. For in all the ſame booke he ſpeaketh of experience hereof, inaſmuch as he had tried many things for him ſelfe, and in all notwithſtanding he founde nothing but labour, vanitie & vexation of the ſpirit: ſo that he concludeth, that it is the gift of God, if a man eate & drinke, & reioice with his wife, that is, liueth without care, committing ye care of him ſelfe vntounto God. Wherefore we ought to hauehave no other care of our ſelues, thē yt we may not be careful for our ſelues, & may commit the care of vsus vntounto God. As for other things that might be ſpokē here, eueryevery one may as I hauehave ſayd know them by the contrary conſideration, and by calling to mind his whole life paſt.
The fourth chapter of the fourth conſideration, which is of the good beneath vsus.
Hitherto we hauehave ſeene the good things which are our owne, and in our ſelues, we will nowe conſider thoſe that are in others, and without vsus: the firſt whereof is in them which are beneath vsus, that is the dead and damned. Howbeit it ſeemeth very ſtraunge, that any good can be found in the deade and damned. But the power of ye diuine goodnes is eueryevery where ſo great, By comparing the ſtate of the dāned with our owne, we ſhall perceiue the exceeding mercy of God toward vsus, & the ineſtimable cōmodities which we enioy through his goodnes.that it maketh that we may ſe good things euen in the greateſt euils. Now let vsus firſt compare them with our ſelues, then ſhall we ſee our ineſtimable commodities, as it may eaſily be vnderſtoode by the contrary conſideration of euills. For as great euils of death and hel as we ſee in them, ſo great without dout doe we ſee our commodities to be, yea and ſo much greater, as their euills are greater. All which are not to be lightly paſſed ouer, foraſmuch as they doe greatly commende vntounto vsus the exceeding merciemercy of God. And it is to be feared, that if we make ſmall account of theſe, we ſhall be found vnthankefull, and condemned togither with them, or tormented worſe, for that the more we ſee them to be grieued & ſorrowfull, ſo much more ought we to reioyce for Gods goodnes toward vsus, according to that ſaying in Eſai chap. 65: Behold, my ſeruaunts ſhall eate, but ye ſhall hauehave hunger: behold, my ſeruaunts ſhall drinke, but ye ſhall ſuffer thirſt: beholde, my ſeruaunts ſhall be merie, but ye ſhallbe confounded: behold my ſeruaunts ſhall reioyce for very quietnes of hart, but ye ſhal crie for ſorrowe of harte, and complayne for vexation of minde: your name ſhall ye leaue accurſed amonge my choſen, &c. Finally as I hauehave ſaid, the examples of them that die ill, and are condemned, as B. Gregorie ſayth in a certaine Dialogue, ought to bringe this good vntounto vsus, that they ſhoulde admoniſhe and teach vsus, that he is happye, whome other mens harmes doe make to beware. Howbeit this good, foraſmuch as it is commonly knowne, doth litle moue vsus, when as notwithſtanding it is to be counted amonge the chiefe, and is not lightly eſteemed of them that are wiſe: foraſmuch as a great part of the holy Scripture tendeth hereunto, namely where it is taught of the wrath, iudgements & threatnings of God. Which moſt wholſome doctrine, the examples of the moſt miſerable ſhould make moſt wholſom vntounto vsus, which then begin to be effectuall, when we are ſo affected as they are which ſuffer them, and as though we were in their place and perſon. For then they wil moue and admoniſh vsus to prayſe his goodnes, who hath preſerued vsus from thoſe thinges.
Theſe dead & damned muſt be compared alſo with God him ſelfe, The conſideration of the ſtate of the damned ought to moue vsus to reioyce in God, and to praiſe & extoll his iuſtice.whereby we may ſee the diuine iuſtice in them. This albeit it be harde, yet muſt we endeuour to doe it. For ſeeing that God is a iuſt Iudge, his iuſtice muſte be loued and prayſed: and therfore muſt we reioice in God euen then when he deſtroyeth the euill both in body and ſoule, becauſe in all theſe his entire and vnſpeakeable iuſtice ſhineth. Wherefore hell alſo is full of God and the ſouereigne good as well as heauen. For the iuſtice of God is God himſelfe, and God is the ſouereigne good. As his merciemercy therefore, ſo alſo his iuſtice or iudgemēt ought with moſt hartie affection to be loued, and moſt highly to be extolled and prayſed. Whereupon Dauid ſayeth: The righteous ſhall reioyce when he ſeeth the vengeance: he ſhall waſhe his handes in the blood of the wicked. For this cauſe the Lorde forbad Samuell 1. Kinges. 16, that he ſhoulde mourne no more for Saul, ſayinge: Howe longe wilt thou mourne for Saul, ſeeing I hauehave caſt him awaye from reigning ouer Iſraell? As if he ſayde: Doth my wil ſo diſpleaſe thee, that thou preferreſt mans will before myne? Finally hereupon come thoſe ſayinges of prayſe and ioye through the whole Pſalter, that the Lorde is a Iudge of the widowes, and a Father of the fatherleſſe, that he will auenge the afflicted and iudge the poore: that his enemies ſhall be confounded, the wicked ſhall be deſtroyed, and many ſuche like. If any will with fooliſhe pitie hauehave compaſſion on that bloody generation, which ſlayeth the righteous (yea euen the Sonne of God) & of that exceding great company of the wicked, he ſhal be found to reioyce at their wickednes, and to allow thoſe things that they hauehave done, being worthy to periſh together with them, whoſe ſinnes he would not hauehave puniſhed: and he ſhal heare that ſaying which is in the ſecond booke of Kinges chap. 19: Thou loueſt thine enemies, and hateſt thy frendes. For ſo ſayde Ioab to Dauid, when he too much mourned for wicked Abſolon his ſonne. Wherfore we ought here to reioyce at all the godlines of the Sainctes, and the iuſtice of God, who moſt iuſtly puniſheth the perſecutors of godlines, that he may deliuer his elect from them. And ſo thou ſeeſt that not ſmall but exceeding good thinges doe manifeſtly appeare in the deade and damned: namely, that the iniurie of all the Sainctes is reuenged and puniſhed, and thine alſo if thou be righteous with them. What maruell is it then, if by thy preſent euill he puniſh thine enemie, that is the ſinne of thy body, yea thou oughteſt to reioyce becauſe of this moſt excellent benefit of Gods iuſtice, who, thou not deſiring it, ſo ſlayeth and deſtroyeth in thy ſelfe thy worſt enemie, that is, thy ſinne. Whereof if thou hauehave compaſſion, thou ſhalt be foūd a frend of ſinne, and an enemie of iuſtice working in thee: which thou muſt eſpecially take heede of, leſt it be ſayd vntounto thee alſo: Thou loueſt thine enemies, and hateſt thy frendes. As therfore thou oughteſt to reioyce on the behalfe of iuſtice being ſeuere againſt thy ſinne, ſo thou oughteſt to reioyce on the behalfe of the ſame alſo, being ſeuere againſt the wicked, which are enemies of men and God. Thus thou ſeeſt that in the greateſt euills are ſeene ſingular good thinges, and that we may reioyce in the greateſt euills, not becauſe of the euills them ſelues, but becauſe of the ſouereigne goodnes of iuſtice that deliuereth and auengeth vsus.
The fift chapter of the fift conſideration, which is of the good on the left hand.
HEre we muſt enter into conſideration of our aduerſaries, who as yet remaine in this life (for in the chapter going before we hauehave ſpoken of them that are already damned and in like caſe with the deuills) theſe we muſt beholde with an other affection, and conſider two ſortes of their good thinges. Firſt that they abound with temporall good thinges, The wicked moſt commonly abound with temporall good thingsſo that the Prophets hauehave bene almoſt moued euen to enuie by their proſperitie, as Dauid Pſal. 72: My feete were almoſt gone, my ſteps had wellneare ſlipt: for I freated at the foliſh, when I ſaw the proſperity of the wicked. And afterwardes: Loe theſe are the wicked, yet proſper they alway, and increaſe in riches. Ieremie chap. 12 ſayth: O Lorde thou art more righteous then that I ſhould diſpute with thee, neuertheleſſe let me talke with thee in thinges reaſonable: Howe happeneth it that the way of the vngodly is ſo proſperous? and that it goeth ſo well with them, which without any ſhame offend and liue in wickednes?
Why doth he freely poure forth ſo many good things vponupon them, God beſtoweth abundance of temporall good things vponupon the wicked, that he may thereby cō fort vsus.and loſe them, but that he may comfort vsus, and declare how good he is vntounto them which are pure in hart as the ſame 72 Pſalme ſayth. He that is ſo good to the wicked, howe much more good will he be to the godly? albeit he tryeth them with many euills, ſo that not onelyonly in the preſent good thinges, but alſo in them that be hid and as yet to come, they acknowledge him to be good vntounto them, and ſaye with Dauid in the ſame Pſalme: As for me, it is good for me to drawe neare to God, to put my truſt in the Lorde. As if he ſayde: Albeit I am ſomwhat troubled, inaſmuch as I ſee them free, notwithſtanding I truſt that God is muche more gracious vntounto me then vntounto them. And ſo the viſible good thinges of the wicked are a meane to ſtirre vsus vp to hope for inuiſible good thinges, and to contemne the euills that we ſuffer, according to the commaundement of Chriſt Matth. 6, where he biddeth vsus to beholde the foules of the ayre, and the Lillies of the fielde, and ſayth? If God then ſo clothe the graſſe of the fielde, which is to daye, and to morrow is caſt into the ouen, ſhall he not doe much more vntounto you, O ye of litle faythe? Wherefore by comparing together the good thinges wherewith the euill abounde, and the euill which we ſuffer, our faythe is exerciſed, and wee obtayne comfort in God, which onelyonly is holy and true comfort, ſo that all thinges work together for the beſt vntounto ye Saincts.The euills of the wicked turne vntounto good to the godly.
The other good, which is much more meruelous, is, that their euills are vntounto vsus good, ſuch a care hath God of vsus. For although their ſinnes be offenſiue to the weaker ſort, yet to the ſtronge they are an exerciſe of vertue, and an occaſion more ſtrongly to fight, & to obtaine a more glorious victorie. For bleſſed is the man that endureth tentation, for when he is tryed he ſhall receiue the crowne of life. Now what is a greater tentation then that multitude of moſt wicked examples? Hereof is the worlde called one of the enemies of the Sainctes of God, for that by the enticements and wicked workes thereof it moueth, prouoketh and allureth from the way of God vntounto his owne waye, as it appeareth Gen. 6: The ſonnes of God ſawe the daughters of men that they were fayre, & they tooke them wiues ſuch as they liked from amonge them all. And Num. 25 it is ſayd that the children of Iſrael committed whoredom with the daughters of Moab, ſo that it is wholſom for vsus to be alwayes afflicted with ſome trouble, leſt that being weake, and ſtumbling at the offences of the world, we fal and ſinne. Wherfore Lot is commended of Peter 2. Pet. 2, for that he ſuffered many thinges by the moſt wicked example of the Zodomites, and increaſed in righteouſnes hereby. It is needefull therefore that theſe offences come, which may be an occaſion to vsus to fight & obtaine the victorie. Notwithſtanding wo vntounto the world becauſe of offences. Nowe if in the ſinnes of others God procureth vntounto vsus ſo great good things, how much more ought we to beleeue with our whole hart that he will worke good vntounto vsus in our owne euil, although the ſenſe and fleſhe iudge otherwiſe.
No leſſe good doth the worlde bringe vntounto vsus on the otherſide of his euils, The troubles and afflictions which the godly ſuffer of the world turne to their commoditie & profit.which is aduerſitie. For whom it can not winne by enticements, neither adioyne to it ſelfe by euill examples, them it endeuoureth by afflictions to expell from it ſelfe, and to trouble them by painefull euills, alwayes either ſeeking deceitfully to entrap them by the example of the wicked, or cruelly raging againſt thē by grieuous torments. For this is that monſter Chimera hauing a head fayre like the head of a virgin, a belly terrible like the belly of a Lyon, a tayle deadely like the tayle of a Serpent: for the ende as well of the pleaſure as of the tyrannie of the worlde is poyſon and eternall deathe. As therefore in the ſinnes of the world God hath made vsus to finde good thinges, ſo alſo the perſecutions thereof are not in vaine and fruſtrate, but are ordained for the increaſe of our good things, that euen in that wherein they hurte vsus, they may be compelled to profit vsus, as B. Auguſtine ſpeaketh of Herode who ſlue the children: He coulde neuer hauehave profited ſo much by obedience, as he profited by hatred. And B. Agatha went reioycing to the priſon as vntounto a banket, ſaying after this ſorte: Vnleſſe thou make my bodye to be handled throughly of thy tormentors, my ſoule can not with glorious victorie enter into Paradiſe: euen as the grayne if it be not well threſhed & beaten out of the huſke, is not layde vppe in the garner. But why doe we here ſtande vponupon theſe fewe examples? ſeeing we knowe that the whole Scripture, the writinges and ſayinges of all the Fathers, the works and deedes of all the Sainctes doe agree in this, that they are moſte profitable to the beleeuers, who ſeeme to be vntounto them moſte hurtefull, ſo that they be rightly ſuffered and borne: as Peter ſayeth in his firſt Epiſtle chap. 3: And who is it that can harme you, if ye followe that which is good? And Dauid ſayeth Pſal. 88: The enemie ſhall not oppreſſe him, neyther ſhall the wicked hurte him. Howe ſhall he not hurte him, when he oftentymes euen killeth him? ſurely becauſe by hurting he doth greatly profitte him. So we ſee that we doe on eueryevery ſide dwell in the middes of good thinges, if we be wiſe, and yet alſo in the middes of euills, ſo meruelouſly are all thinges ordered by the power of the diuine goodnes.
The ſixt chapter of the ſixt conſideration, which is of the good on the right hand.
THis is the Church of the Saincts, The good on the right hand.the newe creature of God, our brethren & frends, in whom we ſee nothing but good, nothing but conſolation, howebeit not alwaies wt fleſhly eies (for according to ye outward appearāce they are for ye moſt part to be referred to the contrary conſideration of euils) but with ſpiritual eyes. Although euen thoſe their good thinges alſo which are ſeene with fleſhly eies, are not to be reiected, but we may perceiue that euen in theſe God doth comfort vsus. For Dauid in the 72 Pſalme durſt not diſalow of all that poſſeſſed riches in the world, ſaying: If I ſhould ſay that I woulde iudge after this ſort, lo then I ſhould cōdemne ye generation of thy children, that is, if I ſhoulde ſay that all are euill, which are rich, healthful, and had in eſtimation, I ſhoulde then condemne thy Sainctes, of whome many are ſuch. The Apoſtle moreouer teacheth Timothe to charge them that are rich in this world, that they be not hie minded, not forbidding them to be rich. And ye Scripture declareth that Abraham, Iſaac, and Iacob were rich. Daniel with his fellowes were had in honour and reputacion euen in Babylon: finally many Kinges of Iuda were holy men. Dauid therfore cōſidering theſe ſayth: If I ſhould ſay that I would iudge ſo, I ſhoulde condemne the generation of thy children. God I ſay giueth to his abundance of theſe good thinges, to the comfort of them & of others, but theſe are not their proper good thinges, yea they are but ſhadowes in reſpect of the true good thinges, which are faith, hope, louelove, and other graces and giftes, all which are made common by louelove.
This is the Communion of Sainctes, VVhat great ioy & comfort we hauehave by the communion of Sainctes, which is the good on the right hande.wherin we reioyce. And who doth not glory here euen in great euills, who beleueth, as it is in deede, that the good thinges of all the Saincts are his good thinges, that his euill is theirs alſo, For this conſideration is moſt ſweete and pleaſaunt, whereof the Apoſtle admoniſheth in the Epiſtle, to the Galathians in this ſaying: Beare ye one an others burden, and ſo fulfill the law of Chriſt. Is it not good for vsus to be here, where if one member, as the Apoſtle ſaith 1. Cor. 12, ſuffer, all ſuffer with it: if one member be had in honour, al the members reioyce with it? Therefore when I ſuffer, I ſuffer not now alone, all Chriſtians ſuffer with me, yea Chriſt him ſelfe, as it is ſayd: He that toucheth you, toucheth the apple of myne eye. So others beare my burden, their power is mine, the fayth of the Church helpeth my infirmitie, the chaſtitie of others beareth the tentation of my luſt, the faſtings of others are for my commoditie, the prayer of an other is carefull for me, and briefly the members are ſo carefull one for an other, that thoſe which are more honeſt doe couer, keepe, honour them that ſeeme vnhoneſt, as the Apoſtle notably deſcribeth 1. Cor. 12. And ſo I may truely reioyce in the good thinges of an other, as if they were mine owne. Be it then that I be foule and filthye, yet they whom I louelove, and with whome I reioyce, are fayre & goodly; by which louelove I make not onelyonly their good thinges, but euen them ſelues mine. Wherefore my ignominie ſhal be eaſily honoured vnderunder their glorie, their abundance ſhal ſupply my want. Who then can deſpeire in ſinne? who doth not reioyce in afflictions, for that he doth not now beare his ſinnes and paynes, or if he beare them, he beareth them not alone, being holpen with ſo many Sainctes that are the ſonnes of God, yea being holpen of Chriſt him ſelfe? So excellent a thing is the Communion of Saincts, & the church of Chriſt.
Now if there be any that doth not beleue that theſe things are thus, he is an infidell, and hath denied Chriſt & the church. For although theſe thinges were not felt, yet are they ſo in deede: but who doth not feele them? For that thou dooſt not deſpeire, that thou dooſt not become impatient, who is the cauſe? Thyne owne power? no ſurely, but the communion of Saincts. Otherwiſe thou wert not able to beare euen a ſmall ſinne, thou couldeſt not ſuffer the worde of a man agaynſte thy ſelfe: ſo nighe is Chriſt and the Churche. This is that which we ſaye: I beleeue in the holy Ghoſt, the holy Catholike Church, the Communion of Sainctes. Nowe wherein doe the Sainctes communicate? As in the Lordes ſupper the bread is one though it conſiſt of many graines, & the wine one though preſſed out of many grapes: ſo the Saincts being partakers of this Supper, though they be many, yet are they me body, and therefore communicate both in good and euill.euen in good and euill thinges, all things are common amonge them all, as the Sacrament of the Lordes ſupper doth ſignifie in the breade and wine, we are ſayde of the Apoſtle to be one breade, one body. Nowe who offendeth a part of the body, wherein he offendeth not the whole bodye? what doth ye litle toe ſuffer, which ye whole body doth not ſuffer? what good is done euen to the feete, wherein the whole body doth not reioyce? But we are one body: whatſoeuer an other ſuffereth, I ſuffer and beare it, and whatſoeuer good is done to him, it is done to me. So ſayth Chriſt, that it is done to him, whatſoeuer is done to the leaſt of his. Who taking a peece of the bread of the Lordes Supper, is not ſayd to take bread? who contemning a peece thereof, is not ſayd to contemne bread?
Wherefore if we be grieued, if we ſuffer, if we die, let vsus remember and firmely beleue and be aſſured, that not we, or that not we alone, but Chriſt and the Church are grieued, ſuffer and die with vsus. Chriſt would not hauehave vsus to be alone in the way of deathe, which eueryevery man dreadeth, but the whole Church accompanying vsus, we enter into the way of ſuffering and death, and the Church doth ſuffer more ſtrongly then we our ſelues, ſo that we may truely apply to our ſelues yt which Eliſeus ſaid to his ſeruaūt being afraid: 4. King 6: Feare not, for they that be with vsus are moe then they that be with them. And Eliſeus prayed and ſayd: Lord I beſeech thee open the eyes of this yong man that he may ſee: and the Lord opened the eyes of the yong man and he looked: and behold the mountayne was full of borſes & charrets of fire rounde about Eliſeus. This onelyonly alſo remayneth vntounto vsus, that we pray that our eyes may be opened, that we may ſee the Church about vsus, that, I ſay, the eyes of our faith may be opened, then ſhall we feare nothing, but ſhall perceiue that to be moſt true which Dauid ſayeth Pſal. 124: As the mountaines are about Ieruſalem, ſo is the Lord about his people from henceforth and for euer. Amen.
The ſeuenth chapter of the ſeuenth conſideration, which is of the good aboue vsus.
I Speake nothing of the eternall and heauenly good thinges which the bleſſed enioy in the manifeſt ſight of God, or at the leaſt I ſpeake of them in faith, The good aboue vsus, & the moſt ſweete ioy & comfort which the due conſideration thereof bringeth.and as they may be comprehended of vsus. So this ſeuenth conſideration is of Ieſus Chriſt, the King of glorye, rayſed from the deade: as the ſeuenth conſideration of euills was of him ſuffering, dead, and buried. Here we may ſee the chiefe ioy of our hart, and certaine and ſure good thinges: here is no euil at all, becauſe Chriſt being raiſed from ye dead, dyeth no more: death hath no more dominion ouer him. This is the furnace of louelove, and the fire of God in Sion, as Eſai ſayth. For Chriſt is borne vntounto vsus, and not onelyonly that, but alſo giuen vntounto vsus. Wherefore his reſurrection is mine, and all thinges that he hath wrought therby. And as the Apoſtle moſt notably glorieth Rom. 8: Howe ſhall he not with him giuegive vsus all thinges? But what hathe he wrought by ryſing agayne? He hath deſtroyed ſinne, ſet vp righteouſnes, ſwallowed vp death, & reſtored life: ouercome hell, and purchaſed eternall glorie. Theſe thinges are ineſtimable, ſo that the minde of man dare ſcarce beleeue, that they are giuen vntounto him: as Iacob Gen. 45, when he hearde that his ſonne Ioſeph was aliue and gouernour ouer the lande of Egypt, as it were awaking out of a deepe ſleepe, he did not beleeue them that tolde him, vntill they telling vntounto him all the wordes of Ioſeph, which he had ſayd vntounto them, ſhewed him alſo all the charretts, which Ioſeph had ſent to carie him. So ſurely it is harde to beleeue that ſo great good thinges are in Chriſt beſtowed vponupon bs that are vnworthye, vnleſſe in many wordes he declare the ſame vntounto vsus, and as he made him ſelfe manifeſt to his Diſciples by often appearing vntounto them, ſo he teach vsus ſo to beleeue, as it were by charrets, that is, by vſe and experience. It is a moſt goodly and pleaſaunt charret, that of God he is made vntounto vsus wiſedome, righteouſnes, ſanctification and redemption, as the Apoſtle ſayth 1. Cor. 1. For I am a ſinner, but I am caried in his righteouſnes, which is giuen vntounto me: I am vncleane, but his holines is my ſanctification, wherein I am ſweetely caried: I am fooliſh, but his wiſedom carieth me: I am damnable, but his liberty is my redemption: ſo that a Chriſtian which beleueth may glory of the merits of Chriſt, and of all his good thinges no otherwiſe then if he him ſelf had done them, ſo properly do they belong vntounto him, ſo that he dare now quietly looke for euen ye iudgement of God, which notwithſtanding is intolerable. So great a thing is faith, ſo great good things doth it obtaine for vsus, ſo glorious ſonnes of God doth it make vsus. For we can not be ſonnes, vnleſſe we inherit the good thinges of our father. A Chriſtian therefore may boldly ſay: Death, where is thy victorie? death, where is thy ſtinge, that is, ſinne? for the ſtinge of death is ſinne, and the ſtrength of ſinne is the law, but thankes be vntounto God, which hath giuen vsus victorie through our Lord Ieſus Chriſt: that is, the lawe maketh vsus ſinners, ſinne maketh vsus guiltie of death. Who hath ouercome theſe two? Our owne righteouſnes? our owne life? No ſurely, but Ieſus Chriſt rayſed from death, who hath condemned ſinne & death, hath imparted his righteouſnes vntounto vsus, hath giuen vsus his merites, hath layed his hand vponupon vsus, ſo that we are in good caſe, and doe fulfill the law, and ouercome ſinne and death, for which honour, prayſe and thankes be to God for euer, Amen.
This therfore is the laſt conſideration, whereby we are now lifted vp not onelyonly aboue our owne euills, but alſo aboue our owne good thinges, and doe now enioy the good thinges of an other, gotten by an others labour, who before were oppreſſed with the euills cauſed by the ſinne of an other, and increaſed by our owne: We enioy I ſay the righteouſnes of Chriſt, wherby he him ſelfe is righteous, becauſe we cleaue vntounto it, by which he pleaſeth God, and maketh interceſſion for vsus, & maketh him ſelfe wholy ours, being our moſt gratious Prieſt and Patron. As vnpoſſible therefore as it is that Chriſt in his righteouſnes ſhould not pleaſe, ſo vnpoſſible is it yt we ſhould not pleaſe by our faith whereby we cleaue to his righteouſnes. Whereby it commeth to paſſe that a Chriſtian is omnipotent, Lorde of all, poſſeſſing all thinges, doing all thinges, A Chriſtian is ſaid to be without ſinne, not in reſpect of the action of ſinne, but inaſmuch as ſinne is not imputed to him for Chriſtes ſake.wholy without any ſinne. And although it ſo be that he hauehave ſinnes, yet can it not be yt they ſhould hurt him, but they are remitted becauſe of ye inuincible righteouſnes of Chriſt which ſwalloweth vp all ſinnes, whereunto our faith truſteth, firmely beleuing that Chriſt is ſuch a one vntounto vsus, as we ſaye. For he that doth not beleue that, heareth in vaine, acknowledgeth not Chriſt, neither knoweth whereunto he profiteth or ſerueth.
Wherefore euen this one conſideration, if there were no other, may miniſter vntounto vsus ſo much comfort, if it be well and duely had, that we may not onelyonly not be grieued at our euils, but alſo reioyce in tribulations, ſcarce feeling them by reaſon of the ioy which we hauehave in Chriſt. Of which ioy our Chriſt our Lorde and God bleſſed for euer make vsus partakers, Amen.
By theſe my cogitations moſt famous Prince, The conchiſion.witneſſing after a ſort the duety of my ſmall abilitie, I commende me to your moſt noble grace, being ready to performe greater thinges, if the power of my ſpirit were according to my deſire. For I will alwayes be a dettour both to eueryevery of my neighbours, but eſpecially to your moſt noble Grace, whom our Lord Ieſus Chriſt by his gracious goodnes long preſerue among vsus, & at the laſt bring to him ſelfe by a bleſſed and happy ende, Amen.
Your Graces moſt humble and obedient ſubiect MARTIN LVTHER.
End of the text · Martin Luther, Fourteen Points of Consolation (1578)