The Sum of Christian Religion 2, Part 1 · Subpart 7
OF EVILS OF PVNISHMENT.
IN this queſtion alſo we are to ſpeake of the effects of ſinne, that is, of the other part of mans miſerie, euen of the euill of paine and puniſhment. It is ſaide that God doth moſt grieuouſlie, moſt iuſtlie, and moſt certainelie puniſh ſinne. Moſt grieuouſlie, for the greatnes of ſin, becauſe the infinite good is offēded thereby. Moſt iuſtlie, becauſe eueryevery ſin violateth his law: & therfore euen the leaſt ſin meriteth eternal abiection and caſting away. Moſt certainelie, both in reſpect of his iuſtice, which abhorreth and puniſheth whatſoeuer is not agreeable vntounto it; and in reſpect of his truth, becauſe hee had denounced before that he woulde puniſh men, if they obeied not his commaundement. God therefore, ſeeing he is true, doth neuer change this his ſentence.
1 Obiection. But the wicked floriſh here. Aunſwere. The wicked floriſh but for a ſhort time, to bee caſt at length into eternal tormentes, except they repent. Yea in this life alſo they are puniſhed. Firſt, they are miſerablie vexed with the torments and terrors of conſcience, which in the reprobate are the beginning and ſenſe of eternall paines. 2. Euen thoſe good things which they vſe with greateſt pleaſure, ſerue for their puniſhment and deſtruction; and verilie ſo much the more, how much the leſſe they know and acknowledge them for a puniſhment. For it is a moſt grieuous puniſhment, not to receiue gods gifts in reſpect of gods promiſe, nor to know the right vſe of them, neither with his giftes to receiue a will and abilitie alſo to vſe them well. For if theſe thinges concurre not in the fruition of good things, mens ſinnes and puniſhment muſt needs be the more encreaſed and exaſperated: and thereby, except there come conuerſion, eternal deſtruction or death is certainely purchaſed. 3. They are afflicted with other puniſhmentes alſo moſt grieuous oftentimes; yet with more grieuous in the life to come, where it ſhalbee a continuall death, not to bee dead.
2 Obiection. But God made not euil, and death. Aunſwere.The euils of ſin and puniſhment had not come, if man would. He made them not in the beginning; and further alſo after the beginning neither euill, nor death ſhoulde hauehave beene, except our ſelues had woulde: For they enſued on the voluntarie ſinne of man, God forcibly inflicting them, as a moſt iuſt puniſhment.
3 Obiection. If God puniſh ſinnes with preſent and euerlaſting puniſhments, he puniſheth the ſame twiſe, & is vniuſt: but God puniſheth ſinnes with preſent and euerlaſting puniſhmentes: therefore he puniſheth the ſame ſinne twiſe, and is vniuſt. Anſw. The Minor is to be diſtinguiſhed: for it is but one puniſhment, but hath ſeueral parts. For preſent puniſhments are the beginning of euerlaſting, becauſe they are not ſufficient to ſatisfie Gods iuſtice.
4 Obiection. If God puniſh ſinnes with eternall puniſhments: Then either all of vsus periſh; or Gods iuſtice is not ſatisfied. Aunſwere If God ſhould puniſh our ſinnes in vsus with eternal puniſhments, we ſhould all periſh, neither ſhould we euer recouer vsus thence: but hee doth not ſo puniſh them in vsus: neither yet is Gods iuſtice impeached or violated, becauſe hee puniſheth our ſinnes in Chriſt with a puniſhment temporall, but yet equiualent to euerlaſting. This equability doth the Goſpel adde vntounto the rigour and ſeueritie of the law.
5 Obiection. The iuſtice of God permitteth not that the ſame ſinne be twiſe puniſhed: but our ſinnes are moſt fullie puniſhed in his ſonne, and this puniſhment is imputed vntounto the godlie or beleeuers. Therefore the ſame ought no more to bee puniſhed in the godlie, and ſo they are vniuſtlie afflicted. Aunſwere. The afflictions of the godly are not puniſhments and ſatisfaction for their ſinnes, but onelyonly fatherly chaſtiſementes, and the Croſſe, whereby they are brought to humility. Which that it may bee better vnderſtoode, wee are neceſſarily here to ſpeake of afflictions or calamities.
OF AFFLICTIONS.
The chiefe queſtions are,
1 How manie kindes of afflictions there be.
2 What be the cauſes of them.
3 What comforts are to be oppoſed againſt them.
1 How manie kindes there be of afflictions.
SOme afflictions are temporal, and ſome eternall. Eternal, are the tormentes of the ſoule and bodie, proper vntounto the wicked, into which all the Diuels are to bee throwen, and all wicked men who are not conuerted in this life.
The qualitie of theſe tormentes is expreſſed, when they are called in ſcripture, a worme, fire, horror, euerlaſting torment; likewiſe, euerlaſting death, which is not a deſtruction of the bodie and ſoule, or a perpetuall ſenſeleſnes, but an infinite and endleſſe continuaunce of thoſe tormentes which the wicked in this life diſpairing begin to feele: or, it is, neuer to be dead, & yet to die continually; that is, to liue, forſaken and abiected of God, ſubiect to all tormentes both of bodie and ſoule.
But wee are here to collect teſtimonies of ſcripture againſt Epicures (of which heard not a fewe are found euen in the Popes court) thereby to demonſtrate, that the pains & torments of the wicked both in bodie and ſoule,Why the puniſhment of ſinne ought to bee eternall. ſhalbe eternal. 1. Iſai. 66.24. Their worme ſhal not die: & their feare ſhal not be put out. Mar. 9.43. Into hell into the fire that neuer ſhalbee quenched, where their worme dieth not & the fire neuer goeth out. Mat. 25.41. Go into euerlaſting fire which is prepared for the Diuel & his Angels. 1. Pet. 4.18. If the righteous ſcarcelie be ſaued, where ſhall the vngodlie & ſinner appear? Mat. 10.28. Feare him who can caſt both bodie & ſoul into helfire. The ſoul is the cauſe & fountain of ſins: the body, as a thing without reaſon and brutiſh, doth execute that which the ſoul ſheweth & commandeth: wherefore both the author & inſtrument of ſins ſhalbe puniſhed. 2. The reaſon alſo, why the paines and puniſhments of ſins ſhould be eternal & infinit, is euident: becauſe for ſin committed againſt the infinit good, an infinit puniſhment is iuſtlie exacted: neither coulde there be made by anie temporall puniſhment of a meere creature ſufficient ſatiſfaction vntounto gods infinit & eternal iuſtice: & therefore the temporal puniſhment of Chriſt, that it might be ſufficient to deliuer the elect, was to be equiualent to eternall pains.
Here the Epicures obiect: He that is exceeding mercifull, How Gods merciemercy and his iuſtice ſtand together in inflicting eternall puniſhment.cannot behold the eternal torments of his creatures, much leſſe inflict ſuch on them. God is exceeding merciful; becauſe his merciemercy doth far exceed our ſins: Therefore he doth not ſuffer his creatures to remain in eternal torments. Anſw. The Maior is true, when exceeding & moſt exact iuſtice, ſuch as is in god, doth not exact, & require that exceeding ſinne hauehave exceeding puniſhment. Replie. Exceeding ſtrict iuſtice doth not ſtand with exceeding merciemercy: becauſe that admitteth no mitigating equabilitie. In God is exceeding iuſtice, therefore not exceeding merciemercy. Anſw. Both the Maior, and the proofe thereof is falſe. Becauſe God, puniſhing of his exceeding iuſtice our ſin with exceeding puniſhment, doth notwithſtanding ſhewe exceeding equability and fauorablenes, whiles he tranſlateth the puniſhment thereof from vsus, & laieth it vponupon his ſonne. They frame alſo the ſame reply on this wiſe: With him, that followeth extreme or ſtrict iuſtice, merciemercy and equabilitie hath no place. But god in puniſhing ſinnes foloweth ſtrict iuſtice. Therfore he is not merciful. To which we anſwer. 1. that the Maior is falſe in reſpect of him, who for his wiſedome knoweth means to mitigate puniſhmēts, or to exerciſe mercy, as that notwithſtanding his iuſtice may remaine inuiolated, and himſelfe bee ſatisfied. So god doth execute extreame and exquiſite iuſtice in puniſhing our ſinnes, ſhewing neuertheleſſe exceeding and maruelous equabilitie and lenity, while hee puniſheth them in his Sonne, and not in vsus. And therefore one degree of merciemercy denied, doth not ſtraight enforce the deniall of others. God puniſheth ſinne in the reprobate with eternal puniſhments: & yet is he merciful, while he is not delighted with the death of him that dieth: but doth by differring, and mitigating the puniſhment, and by beſtowing benefites inuite all men to repentance. When a Iudge putteth a robber to death, he executeth extreame iuſtice: yet may he be mercifull withall, if hee reioice not at the deſtruction of the man, but had rather hee were ſaued, if ſo the lawe permitted.
Temporal afflictions belong both to the wicked and the godly.Temporall afflictions belong to both: both vntounto the godly and to the reprobate. Theſe are either puniſhments, or the Croſſe. The puniſhment, is either deſtruction or torment inflicted by order of iuſtice on the perſon giltie of ſinne. And this is proper vntounto the reprobate, becauſe it is inflicted on them to this ende, that Gods iuſtice may bee ſatisfied. For the law bindeth all men, either to obedience, or to puniſhment.
In the wicked they are puniſhmentes, in the godly the croſſe.Obiection. But the euils which the wicked ſuffer in this life are lighter than that they ſhoulde ſatisfie Gods iuſtice. Anſwere. They are a part of their puniſhment, though not their whole puniſhment. Nowe as euerie part of the Aire is called Aire, ſo euerie part of puniſhment, is puniſhment. The degrees therefore of the puniſhment and paines, which the wicked ſuffer, are to bee obſerued. The firſt degree is in this life. For when the conſcience of their miſdeedes and wickedneſſe doth gnawe, vexe, and terrifie them, then beginneth their helliſh and infernall worme. The ſecond degree is in temporall death: When they departing out of this life without comfort, come into the place of torment and vexations, Luke. 16. The third degree is at the day of iudgement, when againe to euerie of their bodies, raiſed from the dead, their ſoules ſhalbee reunited. For then at length ſhall the paines of hell bee conſummated, and ſhall fall in troupes together on both bodie and ſoule.
The Croſſe, is the affliction of the godly.The Croſſe of the godly is of foure ſortes. For this is not properly a puniſhment, becauſe it is not inflicted, that thereby Gods iuſtice ſhoulde bee ſatisfied for their ſinnes. Nowe the Croſſe is of foure ſortes, which are drawen from the endes, for which it is laid on the godly. Firſt, the Chaſtiſementes, 1. Chaſtiſements.which GOD layeth on the godly, for the remnaunts of ſinne in them, and oftentimes alſo for ſome peculiar ſinnes committed by them, that they may bee admoniſhed of their vncleanneſſe, and ſtirred to repentaunce, and the ſtudie of godlineſſe and good workes, leaſt perſiſting in their ſinnes, they bee condemned.
For they are not according to iuſtice inflicted, to bee any ſatisfaction or recompence for their ſinnes: but according to merciemercy, for their amendment and ſaluation. For by theſe chaſtiſementes they are admoniſhed of the anger of GOD againſt ſinnes, and of eternall puniſhment, which GOD will inflict on them, if they repent not. Secondly,2. Tryals. The proofes and tryals of their faith, hope, inuocation, feare of GOD, and patience: that the elect may goe forwarde in theſe vertues, and the ſame alſo bee made knowen to others. Such was the affliction of Iob. Thirdly, Martyrdomes, 3. Martyrdomes.which are teſtifications concerning their doctrine. For when the godly are, for the confeſſion of true doctrine, preſſed with calamities, or ſlaine, theſe afflictions are no puniſhmentes of certaine transgreſſions, but martyrdomes, whereby they teſtifie and witneſſe, the doctrine of the goſpell which they profeſſe, to bee true, and doubt not to ſeale this with their bloud, and whereby alſo they witneſſe that they in exceeding tormentes and death feele and hauehave experience of that comfort, which they did promiſe out of that doctrine, in their teaching vntounto others. They witneſſe alſo and teſtifie, that there remaineth another life, and an other iudgement after this life. Fourthly & laſtly, the Croſſe is their Raunſome, euen the obedience of Chriſt alone,4. Raunſome. which is a ſatisfaction for our ſinnes, conſiſting of his whole humiliation, from the very firſt point of his Conception in the wombe, to his laſt agonie on the Croſſe.
A briefe type or table of mans afflictions.
Afflictions are ſome
Temporal
In the wicked: as puniſhmentes properly, & in ſpeciall ſo called.
In the godly, as the Croſſe: and that is,
1 Chaſtiſements.
2 Trials.
3 Martyrdome.
4 Raunſome.
Eternal: as the helliſh torments of the damned.
2 What are the cauſes of afflictions.
The impellent cauſe, ſinne.SInne is the impellent cauſe (becauſe it is an euill merite and deſerueth euill) of puniſhmentes in the wicked, and alſo of the Croſſe in the godlie: yet after a diuers maner and in diuers reſpects. It is a cauſe of puniſhment in the wicked, that ſinne may bee recompenſed with iuſt puniſhment. In the godly, the cauſe of the Croſſe is not to ſatisfie Gods iuſtice, but that ſinne may be knowen, and ſo relinquiſhed and put off. The impellent cauſe then of puniſhmentes in the wicked is their ſin to be puniſhed or recompenſed.The chiefe efficient, Gods iuſtice. The principall efficient cauſe is the iuſtice of god inflicting puniſhmēt for ſin. Inſtrumentall cauſes thereof are diuers:Inſtrumental cauſes, all creatures. Angels and men, both good and bad, and all other creatures, which are all armed againſt ſinners, and fight vnderunder GODS banner. The finall cauſe is, that the iuſtice of GOD may bee ſatisfied.
The cauſes of the croſſe of the godly.The cauſes of the croſſe of the godlie are, 1 The acknowledgeing and purging out of ſin. God doth not giuegive the bridle vntounto the godly, but by fatherly chaſtiſementes reſtraineth, recalleth and amendeth them.1. The acknowledging, and relinquiſhing of ſinne. 1. Corin. 11.32. When wee are iudged, wee are iudged of the Lord. Pſalm. 119.71. It is good for mee, O Lord, that thou haſt humbled mee. But hee giueth the raines to the wicked, that they may gallop to deſtruction: he endoweth them with the commodities of this life, and ſuffereth them to enioy a ſhort ioy, thereby to ſhewe his louelove towardes his creatures, and to conuince them of vnthankfulnes, and to take away al excuſe from them. 2. The hatred of the Diuell and the wicked. 2. The hatred of the Diuel and wicked men.Iohn. 15.19. If ye were of the world, the world would louelove you. The Diuel eſpecially lieth in wait & ambuſh againſt the church and aſſaulteth it, both by tyrants, and by heretiques, to pul many from God. 1. Pet. 5 8. The diuel goeth about like a roaring Lyon. 3. The triall in exerciſe of godlines, 3. The trial or exerciſe of godlines.that we may bee eſtabliſhed and go forward in ſpiritual gifts, and that both vntounto our ſelues & others our hope, faith & patiēce may be made known. Eccle. 34.10. He that hath not been tempted, what knoweth he? So then it is apparant that glorying in proſperity is but vaine. Rom. 5.4. Experience bringeth hope. 4.4. Particular defects in the godlie. Particular defects and fallings in the Saints. Diuers hauehave diuers defects: and therefore Gods chaſtiſements alſo are diuers. God ſheweth that hee is angry alſo with the ſinnes of the godly, and is deſirous that they returne from them. The ſcriptures are riſe and ful of examples hereof: As in Dauid when he numbred the people, when he committed adultery, and added murther vntounto it, God ſhewed his wrath in plaguing the people for the former, and in taking away by death the child borne in adultery, hee ſhewed his anger againſt his adultery. Againe, hee ſhewed how deſirous hee was to hauehave him riſe againe, by ſending his Prophet to make his ſinne knowen vntounto him, and ſo to call him to repentance. So many times dealt he with the Iſraelites alſo, whoſe often falling, as alſo Gods often recalling them is in the Scripture frequent. 5. The confirmation or testimonie of their doctrine in their martyrdomes. Ioh. 21.18.5. The confirmation and teſtimony of the truth by their martyrdome. 6. Their glorious deliuerie. Peter is foretold, by what death he ſhould glorifie God, and confirme the doctrine of Chriſt which he preached. 6. The glorious deliuery, that is, the manifeſtation of the immeaſureable wiſedome, power, mercy, and iuſtice of God, in the miraculous & wonderful deliuerance of the church. God bringeth his into extreme dangers, & findeth out & ſheweth a waie of deliuery, where no creature could ſaue or deliuer them. 1. Sam. 2.6. He bringeth down to hel, and bringeth back againe. 7. The making of a conformity between the members and Chriſt their head, 7. A conformitie between them and Chriſt.both in afflictions & in glory. 2. Tim. 2.12. If we ſuffer with him, we ſhal alſo raign with him. Rom. 8.29. Thoſe which he knew before, he alſo predeſtinate to bee made like to the image of his ſonne. Ioh. 11.16. and. 16.20. Mat. 10.24. The ſeruant is not greater than his Lord, neither the Diſciple aboue his maſter. 8. The afflictions of the godly in this life are a teſtimony & confirmation of the iudgement and life to come. 8. A confirmation of the life to come.Becauſe the iuſtice and truth of God requireth, that at length it goe wel with the good, and il with the bad. But this commeth not ſo to paſſe in this life. Therefore there is remaining yet another life. And hence we are to aunſwere the argument which the worlde vſeth againſt the prouidence of God.
The Church of God (ſay they) is not the Church, becauſe it is oppugned throughout the whole woorld, and troden vnderunder foote of al men. Anſwere. This argument maie bee wel inuerted on this wiſe: The company of thoſe that embrace the doctrin of the Prophets and Apoſtles are in a good cauſe vniuſtly oppugned, and afflicted by the wicked and reprobate: Therefore they are the true Church, and the people of God, and are to be at length certainly, fullie, and gloriouſly deliuered, the wicked being caſt into eternal tormentes. For God is iuſt and true: Therefore he wil be one daie a reuenger of thoſe iniuries, whereby not onelyonly the Godly in this life are hurt, but the glory alſo of God himſelfe is by the wicked obſcured, and darkened, and troden vnderunder foote.
3. What are the comforts and conſolations, which are to be oppoſed againſt afflictions.
OF comforts in afflictions, ſome are proper vntounto the Church, ſome are common to it with Philoſophie. Comforts in afflictions.Proper, are the firſt and two laſt of thoſe, which ſhall be recited. The reſt are common, and that but in outwarde ſhewe onelyonly and in name,Remiſſion of ſins, and reconciliation vntounto God. but not beeing further entered into and diſcourſed of 1. Remiſſion of ſinnes and reconciliation vntounto GOD. This is the ground and foundation of the reſt: Becauſe without this wee cannot rightly apply the reſt vntounto vsus, neither reape any comfort from them: But if this bee well ſetled, the reſt follow of their owne accorde. For they who are not certaine of the remiſſion of their ſinnes, alwaies doubt, whether the promiſe of grace belong vntounto them: but he who is certaine of this, knoweth that the anger of GOD, puniſhments and eternall death are taken away, and that thoſe euils which are laide vponupon him, are no puniſhment, but a fatherly chaſtiſement, Roman. 5.1. Beeing iuſtified by faith we hauehave peace toward GOD. Againe: If when we were enemies, we were reconciled to GOD, much more beeing reconciled wee ſhall bee ſaued. Roman 8.3. If GOD be on our ſide, who can be againſt vsus? The reaſon is, becauſe, take awaie the cauſe, and you take awaie the effect: take awaie ſinne, and the puniſhment alſo of ſinne is taken awaie. 2. The neceſſitie of obeying GOD, 2. The neceſſitie of obeying God, and the louelove which we ow him.and the louelove due vntounto him. The Godlie knowe, that they muſt obey the fatherly wil of GOD in ſuffering euils, both bicauſe he wil that they ſuffer them: and alſo becauſe he hath ſo deſerued of them, as that they ought for his ſake to ſuffer far greater, and laſtly becauſe they are his fatherly chaſtiſemēts. Iob. 2.10. Shall we receiue good at the hand of God, and not receiue euill? Pſal. 3.9.9. I held my peace, becauſe thou diddeſt it. Iob. 1.21. Bleſſed be the name of the Lord. The Philoſophers alſo ſay, that it is patiētly to be ſuffred, which can not be altered or auoided, and that it is fooliſhnes to kicke againſt the prick. But in the meane while they hold a fatal neceſſity, and in ſuffering calamities ſubmit not themſelues to god, neither acknowlege them to be a iuſt puniſhment, neither ſuffer thē to that end, as thereby to obey him. And therefore they find either ſmal or no comfort at al hereof.3. The worthines of vertue. 3. The worthines of vertue, that is, of obedience towards God which is tru vertu, for which a man is not to caſt away his courage in bearing the croſſe. Mat. 10 37. & 16.25. He that hateth not his father and mother for my ſake, is not worthy of me. He that ſeeketh to ſaue his ſoule, ſhall leeſe it. This dignity of vertue doe the Philoſophers moſt of all vrge, but coldly,4. A good conſcience. becauſe they are deſtitute of true vertues. 4. A good conſcience. The godly are aſſured of remiſſion of ſinnes in Chriſt, and hauehave a purpoſe to obey God: and therefore beare a good conſcience vntounto themſelues in Chriſt. The Philoſophers comfort not theirs on this maner. For the Philoſophers beeing once afflicted, thinketh, why doth not good fortune followe a good conſcience? And therefore hee murmureth againſt God, and fretteth, as did Cato and others. 5. The finall cauſes in their chastiſementes, trials, 5. The final cauſes of their afflictions.and Martyrdomes. Thoſe cauſes are, firſt, Gods glorie. The torment is leſſe to the godly, when they know that GOD is honoured by their ſufferings, and that thereby they ſhewe their thankefulneſſe vntounto him. Pſalm. 119.75. Thou art iuſt, O Lorde, and thy iudgements are right. Secondly, Our ſaluation, which is accompliſhed by afflictions. Pſalm. 119.71. It is good for mee that I hauehave beene afflicted. 1. Cor. 11.32. When wee are iudged we are chaſtened of the Lorde, becauſe wee ſhoulde not bee condemned with the woorlde. Thirdly, the ſaluation of others, that is, their conuerſion and confirming. For Actes 5. The Apoſtles reioyced (euen becauſe they ſawe many by their miniſterie to bee conuerted vntounto GOD, and faith to bee confirmed in others, by the example of their afflictions and conſtancy in the truth and doctrine) that they were counted woorthy to ſuffer rebuke for Christs name. The Philoſophers ſay, It is a good end for which thou ſuffereſt, that thou maiest ſaue thy country, and attaine vntounto euerlasting renowme and glory. But yet in the meane ſeaſon, wretched man, hee thinketh, what will theſe thinges profite me, when my ſelfe periſh? But we are chaſtiſed that wee may not periſh with the world.6. The comparing of ends & euentes. 6. The conference and comparing together of euentes. It is better for a ſhort time to be chaſtiſed of the Lord, with certaine and aſſured hope of a glorious deliuery, than to liue in plenty and aboundaunce of thinges, and to be pulled from God, and to run into euerlaſting perdition.
The Philoſophers conferring and comparing euils together, finde but little good, ariſing out of ſo manie euils:7. The hope of recompence. Becauſe the true good, for the obtaining whereof they ſuffer euils, they are wholy ignoraunt of. 7. The hope of recompence. Matth. 5.12. Your rewarde is great in heauen. Wee knowe that there remaine other bleſſinges for vsus after this life, nothing to be compared with theſe momentary afflictions. Euen in this life alſo the Godlie receiue grater bleſſinges than other man. For they hauehave GOD pacified and pleaſed with them, and other ſpirituall giftes, and the beginning of eternall life. Therefore alſo corporall bleſſinges are profitable for their ſaluation. Marc. 10.29. There is no man that hath forſaken houſe, or bretheren, or children, or landes, for my ſake, and the Ghoſpels, but hee ſhall receiue a hundred-fould nowe at this preſent, and in the woorlde to come eternall life. Pſalm. 37.16. A ſmall thing to the iuſt man is better than great riches to the wicked. Roman. 5.3. Wee reioyce in tribulations. A recompence in ſmall euils doth in ſome ſort comfort the Philoſophers, but in great euils not at all: becauſe they thinke that they hadde rather want that recompence, than buie it ſo deare: the reaſon whereof is, becauſe the recompence is but vncertaine, ſmall, and tranſitorie. 8. The example of the Sonne of GOD. For the ſeruaunt is not aboue his Maiſter, Iohn 15.20.8. The Examples of Chriſt and his Saintes who hauehave ſuffered before vsus. And God will hauehave vsus to bee made like to the image of his Sonne. Roman. 8.29. And Philip. 2.5. Let the ſame minde bee in you that was euen in Chriſt Ieſus. 2. Cor. 8.9. IESVS CHRIST beeing rich for your ſakes, became poore. Let vsus accompany therefore Chriſt in ignominy and in glory. For both the thankfulneſſe, which we owe, requireth this: and ſeeing Chriſt hath died, not for his owne profite, but for ours, why ſhoulde wee refuſe to ſuffer any thing for our owne profite and commodity? Likewiſe, the examples of other holy and godly men, who hauehave ſuffered with the ſauing both of themſelues & others, & hauehave not periſhed in afflictions, but hauehave beene maruailouſlie ſaued & preſerued. Mat. 5. So did they perſecute the Prophets, which hauehave beene before you. The examples therefore of holy Martyrs doe comfort and hearten vsus, while we thinke, that we are not better than they, but rather woorſe. And therefore ought wee much more patiently to beare our croſſe. Againe, ſeeing they hauehave beene preſerued by GOD amiddest their afflictions, and hauehave eſcaped out of them, wee hauehave confidence alſo that wee ſhall bee preſerued and deliuered, becauſe the LoueLove of GOD towardes his is immutable, and knoweth no chaunge. 9.9. The certaine preſence and aſſiſtance of go… The preſence and aſſiſtaunce of GOD in all caſes and chances of our life. Wee know that God hath a care of vsus euen in our croſſe: that he will defend, comfort, ſtrengthen, and eſtabliſh vsus by his ſpirite, that wee may not through griefe and paine forſake him. 1. Cor. 10.13. God doth not ſuffer vsus to be tempted aboue our power. Pſal. 19.15. I am with him in his tribulation. Iohn. 14.16. I will ſend you another comforter. Iohn. 14.23. I & my father will come vntounto him. Ioh. 14.18. I will not leaue you comfortles. Eſay. 49.15. Can a woman forget her child, and not hauehave compaſſion on the Son of her wombe? Though ſhee ſhould forget, 10. The final and ful deliuerie.yet will I not forget thee. 10 The finall and full deliuerie. For as of puniſhment, ſo alſo of deliuerie there are three degrees. The firſt is in this life, where we hauehave the beginning of eternall life. The ſecond is in our bodily death, when the ſoul is caried into Abrahams boſome. The third is after the reſurrection of our bodies, when wee ſhall bee both in body and ſoule perfectly bleſſed, that is, fully deliuered from all both ſinne and puniſhment. Ioh. 10.28. No man ſhall plucke them out of mine hande. Rom. 8.30. Whom he iustified, them alſo he glorified. Reu. 21.4. God ſhall wipe away all teares from their eies. Wherefore as the firſt conſolation is the foundation and beginning, ſo this laſt is the finiſhing and accompliſhment of all the reſt.