Saints by Calling, Dialogue · Part 10
The tenth Part of the Dialogue.
Of Patience in affliction.
Apollos.
FRiend Aquila, since we first entred vponupon our conference of effectuall Calling, and of the fruits of it, you neuer tryed my patience till now. I hauehave here expected you a good while, and if you had not come iust thus as you did, surely I had returned whence I came, somewhat discontented with you.
Aquila.
Sir, I am but quit with you, for thus you serued me once; but you that hauehave seene me so forward in keeping times for prosecuting this businesse, might hauehave imagined in your selfe, that it was something more then ordinary, which kept me thus long from you.
Apollos.
Nay, I tell you that very thought held me, and so ruled my mind at that, as I did not grow vnpatient.
Aquila.
Sir, I pray you lay aside your quarrell to me about my long tarrying, and now we are so well met, let me heare you speake of the nature and property of the obiect and office of Patience.
Apollos.
There is no Christian grace, but it hath hisAfflictions, the obiect of Patience. speciall obiect to worke vponupon, and whereabout it is exercised. Promises of saluation are the obiect of faith, whose property is to beleeue and receiue them by the mind and will … to them, and embracing them for most true; the thing promised, is the obiect of hope, whose office is to expect it till it be giuen vsus. The office of louelove, is to knit our affections to God, who is the proper obiect of our louelove. Repentance is busied about sinnes, and the vse of it, to greeue after any sinne, with a purpose to offend so no more. Temperance gouernes our mind about pleasures of life; meckenesse about iniuries from men. Mercy is exercised about miseries of others. Humility bridles the mind about praises and honours. And to be short, the power of moderating the heart in crosses and afflictions which are put vponupon vsus by Gods appointment, doth belong to Patience, which hath afflictions or aduersities for his proper obiect: for this is the will of God, that no man should liue in this World without crosses and afflictions. Our dayes are few, they are also euill, and very euill. Our yeeres are few, but miseries are not few; they are many and manifold, and some of them great, and doe continually follow vsus as the shadow doth the body. These miseries when they happen, they stirre and moue the mind to griefe; euen as presence of pleasure & delights tickle the mind with ioy, to sorrow assaults the mind in the presence of afflictiue and heauy things, wherewith it should be ouerturned were it not for the helpe of patience, which doth temper our griefe, and stay the mind steddy and quiet in good contentment vnderunder the hand of God. This then is the office of patience, to confirme & settle the mind against the force of sorrow, arising from the sence of tribulations.
Aquila.
I perceiue well by this ye hauehave vttered, that the office and power of patience will better be declared, if withall and first of all, afflictions and the kindes thereof (which be the matter whereabout patience is set on worke) shall be opened and saide forth. Will it please you then to follow this course, to speake generally of afflictions, & to acquaint vsus with those grounds of patience, which be common to all afflictions; and after that, to handle the seuerall sorts of afflictions, and the speciall grounds of patience … to eueryevery kind of afflictions, … the … grounds whereon worldlings build the frame of their … patience?
Apollos.
Aquila, you hauehave well chalked out away wherein we may walke. Thus then the … and …; the Scripture saith, That death … into the World by sinne; Rom. 5. 12. By death, is vnderstood not onelyonly that dissolution of soule and body, but all troubles and afflictions, as the … of death men are not … sinne … able to death, then to afflictions. It was not onelyonly saide to Adam, To … thou shall returne, but that in sweate of his browes … should … his bread; and to Eue, That … bring forth children …: These, with … afflictions, … vponupon Adams …, among whom, some may be found haply which neuer knew what prosperity meant, but not one which hath not tasted of afflictions. Our entrance into the World is with danger & cryes, our passage out of the World is by fearefull & painfull death: the middle between birth and death, cradle and graue, is full of vanity and vexation, affliction being a cup which all men are to drinke of, some more, some lesse, God measuring vntounto each person a portiō of trouble, as drinke was wont to be measured in cups, that each in the Family might hauehave a portion. Hence are those speeches in Scripture, The Lord hath a Cup in his hand; Psal. 75. 5. And Father, let this Cup passe; Mat. 26. 42. And Can ye drinke of the Cup, &c. Mat. 20. 22. But in this common condition of all men, the wisedome of God doth hold a difference, afflicting his owne children both more often, and more seuerely then he doth the children of the World. There are sundry good reasons of Gods counsell herein, why he administreth a deepe portion of afflictions, and keepeth his Children in the Schoole of tribulations longer then he doth the wicked; first in that God freeth the wicked here, when he doth afflict the iust, it would admonish vsus, that there is another World after this, in which his afflicted children shall hauehave rest and be comforted, when the wanton worldling fatted with delights, shall be troubled and in torment; as Abraham saide to the rich man, Luke 16. In his Life time hee had receiued, &c. And according to that 2 Thes. 1. 6, 7. There be other reasons of this proceeding, as that he may by his patience & bounty towards the vngodly, call them to amendment, and leaue them without excuse, if they continue impenitent after such lenity and kindnesse; Rom. 2. 4. And also to terrifie them and make them afraide to sinne, by expectation of the wrath to come: For if iudgement begins at Gods House, and the righteous searcely be saued, they may easily collect what remaines for them, if they turne …; 1 Pet. 4. 17. Moreouer, Gods owne children by such seuerity vponupon them, and lenity to the euill, may perceiue how vnpartiall God is, that will not beare with sinne, no, not in his chosen ones; and so learne to feare him; and withall they are encouraged to looke for a better portion hereafter, euen a share in that heauenly inheritance. Knowing that as earthly Fathers, though they allow their sonnes bare and course fare and lodging, and hard vsage otherwise, when they who be strangers, are liberally entertained, yet meane them the inheritance: so God plentifully feedeth and furnisheth the wicked, who are strangers from God, when such as be his owne children are both beaten and hauehave short allowance, yet the inheritance of Heauen is appointed for them. And this is one chiefe ground of patience, that God is not onelyonly the Authour of the afflictions which he sendeth according to his wil, but disposeth them to their aduancement in the end. Which proceedeth from hence, that howsoeuer God be angry with the sinnes of his children, and afflict them with greeuous & smartful things; yet they come from a louelove and mercy which God beareth to their persons, which causeth him in that wrath against their offences, to remember mercy to themselues. Contrariwise, in his afflicting of euill men, he hateth both sinne and person for the sinnes sake; which is the reason, that as they hauehave no true patience vnderunder the weight of their afflictions and miseries, as not perceiuing them to be sent to them out of any good will towards them; so when the burthen is off from their backe, they are neuer the better, they hauing no blessing with their affliction to cause them to profit to amendment, but are rather driuen the further from God: So turning and yeelding to him while his hand keepeth them downe, as Pharaoh and Ahab did; yet afterwards they returne to their old byas, and be as they were, or rather more hardened in sinne. When as godly men vnderstanding by their faith, that all crosses issue out of that louelove wherewith God loued them in his Sonne to saluation, they are sure of a fruite by their afflictions to greater repentance and humiliation; and hauehave their minds well framed to patience, out of this perlwalion, that the hand that strikes them, is no hating and killing; but a louing and sauing hand. The grounds of patience in all other men, are, not the will of God, or the expectation of a benefit out of the assurance of his fauour: but necessity, because they hauehave no remedy, and they thinke it better to beare it, then to do worse: These two, either that it will not boote them to resist, or that resistance will but doe them harme; these are the common grounds of their patience. But on the other side, the godly hauehave other ground of their patience in all afflictions; which I will now more distinctly name vntounto you. As first, that their affl ctions come not by chance, but are … and directed by Gods prouidence; Amos 3. Secondly, that they are momentany and short, and shal hauehave an end; 2 Cor. 4. Thirdly, that they are alwaies iust and righteous, though the reason of them be not alwayes knowne; Daniel 9. Fourthly, patience in bearing afflictions, is a duty and seruice pleasing to God; I …. 4. 5. Fiftly, they know their afflictions shall not exceed their strength. Sixtly, that there will be a good and happy issue of them at the last; 1 Cor. 10. Seauenthly, that they hauehave not onelyonly all other men, but all good men to be companion of their afflictions; Psalme 34. And lastly, that it would be to their great hurt to bee free from afflictions. By these considerations, their mindes are stayed in good quietnesse, that though they are not stockes, but doe feele afflictions; yet the … of their afflictions hath no power greatly for to disturbe their minds; because by patience they possesse their soules. This is it wee see in Iobs sore afflictions, hee lookt vp to Gods wil, and was patient; God hath giuen, and he hath taken, Iob 2. Dauid sore afflicted by sinne, he considered the good will of God, that the Lord would doe him good by it, and was quiet. Paul passed through a world of afflictions, yet fastning his eye vponupon the end of them which was eternall glory, and assured hereof, that they would further his owne, and the saluation of the Church, thereby hee was made constant in patience; 2 Cor. 4. verse last. Moyses in his afflictions endured, looking forward to the recompence of reward; Heb. II. This it is which is the life and soule of patience; namely, that this is the will of God, that his children should glorifie him, by willingly suffering aduersities, and that Gods louelove will draw a blessing out of their afflictions, to the glorisying of themselues in the end; euen as Sampson gathered sweet out of the bitter: so Gods childrenSimile. find a sweete fruite of bitter afflictions; Hebrewes 12. 11, 12.
Aquila.
By this which you hauehave said, I obserue these three things. First prosperity and aduersity be no sure arguments of Gods fauour or hatred, because they doe in common fall to all men in such sort, as the godly are blessed when they are afflicted, and wicked persons are accursed, euen when they prosper. The second thing is, that afflictions falling alike to all, (though more, and more often to the good) yet afflictions to wicked men be a part of Gods curse, and properly punishments; afflictions to the godly are rather louelove tokens, and hauehave the nature of blessings in them. Thirdly, when good and euill men are vnderunder afflictions, there is no smal difference in their patience; some … men hauehave not so much as shew of patience, being full of discontentment and rage when they are vnderunder Gods hand: others which are more calme and still, yet hauehave no patience but perforce, because they cannot choose, or be loath to be thought faint-hearted. Whereas good men are as well pleased with afflictions as with benefits, euer accounting that best which God sends to them, whatsoeuer it be, bearing his crosses not of necessity, but for duty sake to God.
After these things thus discoursed, it will be sitting that we passe from this generall Treatise of afflictions, and to descend vntounto particulars, to speake of afflictions, as they are either the chastisements of our sinnes, or the trials of our faith and louelove; thus I thinke we may distinguish the afflictions of the godly: The Scripture so plainely telleth vsus, that God chastiseth whom he loueth, nurtering and correcting eueryevery childe whom hee receiues; Heb. 12. 6: and also doth tempt and take triall of them. Thus he is saide to hauehave tempted Abraham; Gen. 22. 1. And afflictions are called temptations; Iames 1. 23. For as Sathan tempteth to seduce & destroy; so God tempteth to proue, and make triall of his people, to make itTentatio seductionis. knowne what is in them; Deut. 10. 1. It may fall out that some afflictions shall be both chastisements and trials;2. Probationis. yet wee are to consider and speake of them distinctly and … things diuided in nature; some being tried by affliction, wherein it cannot be truly said, that they are chastened; as Iob, and diuers Martyrs. To conclude, afflictions, which be properly punishments to the wicked,Punishment. are to the righteous for correction, or for theirCorrection. Triall. triall.
Apollos.
I thanke you Aquila for this kindnesse, inOf Chastisements. cutting and laying out my worke for me; I am content to be held your apprentise, and to giuegive you the credit and place of the master workman. But to fall in hand with the worke, it is true indeed which you say, that afflictions, which in themselues, and toward the wicked are a part of the curse due to sinne; yet in respect of the righteous, they change their condition: the afflictions and death of our Lord Iesus Christ hauing sanctified all the afflictions of his members which beleeue in him, that they should put on another nature, and be no more to them an execration; but to serue (as you well say) either for correction or probation, or both. For in one worke sometime God hath a double end, both to chasten for some sinne done, and to take triall of the graces in his children. For our orderly proceeding, I will first entreat of Chastisements, and the patience which Gods Children shew therein: Afterwards of their trials, and namely of their great triall of trials, which is by death and martyrdome; whereunto some of Gods Children are put, and all are to expect it. The Church of God it is a Schoole, the faithfull are as Disciples and Schollars; in Schollars there is much forgetfulnesse, and slothfulnesse, and much other vntowardnesse; which will neede to be remedied by the correcting hand of Christ, the onelyonly master of his Church: his Ministers being to him but as Vshers. The Church is as a Family, the faithfull are as Gods seruants & children;2 Simile. amongst these there is alwayes some vnrulinesse, and disobedience: therefore God their Lord and Father, cannot be without roddes for chastisements. This the Scripture abundantly witnesseth, that as the godly on the one side giuegive plentifull matter, by their often and plentifull sinning, yea, sometimes by greeuous sinning against God, why they should bee beaten euen with scourges: so on the other side, many and manifold are the corrections of God. He hath roddes and scourges of all kindes, gentler and sharper, inward and soule chastisements, outward and bodily corrections: God can smite in goods, name, estate, credite, wife, children, friends, liberty, in eueryevery thing that is with them, or neere them, or deere to them. God knowes how to chasten them, by taking away, or lessening their comfort; also by putting vponupon them things greeuous to their nature, wherein Gods Children through patience doe shew all good contentment at the Lords dealing with them, though it be sometimes very rough and seuere. Yet they know and consider that it is well deserued,First ground of patience. they hauehave made themselues very worthy to be wel beaten, by their breach of Gods Law; and it is but good reason, if they be so bold as to transgresse, and deserue chastisement, that God should take leaue to vse his authority. Therefore as they suffered with patience the Fathers of their bodies when they corrected them, now much more they doe submit themselues to him that is the Father of Spirits; especially when they marke his manner of proceeding in his chastisements, and the chiefe ends that he aymeth at in them: seeking therein their profit, not his owne praise, or pleasure, as bodily Parents often doe. For touching his proceeding, albeit man suffer eth not but for his owne sinne; Lament. 3. … is corrected but for his faults: yet God doth not draw out his roddes for eueryevery offence, then there were none able2. God smiteth not for eueryevery offence. to abide it: for we offend so often and so much, that it would quickly consume vsus, if wee should feele his hand for eueryevery trespasse. But as earthly Fathers winke at sundry and many things amisse in their children; so it pleaseth God to vse conniuence and fauour towards our daily infirmities, and smaller faults which accompany the frailty of our nature. Therefore it is saide of him, that he is slow to anger, patient, and full of compassion and goodnesse, Psal. 103. Indeed when the godly doe forget themselues, and fall into some foule and grosse sinne, especially whereby they giuegive offence by their example, prouoking others to sinne; or when in lesser faults they grow too stubborne, and waxe secure, or when they lift vp their hearts, and become proud and high minded; … commonly he taketh the rodde in hand, being loth to fall to strike, till we fall to dulnesse, sluggishnesse, arrogancy, and contempt; as there is no other remedy, but that hee must scourge vsus, or lose vsus. Againe, when God hath suffered his Children long, (for he had rather they should iudge themselues, then hee should iudge them) desiring their conuersion by his bounty and kindnesse, rather then their amendment by correction (so sweete and louing is his Nature, so loth to strike) yet he striketh not till he hauehave giuen good warning, either by admonitions of his Prophets and seruants, or motions of his owne Spirit, and often checkes of our owne conscience, calling vponupon vsus to reforme our life. As it is written in Amos 3. 7. Surely the Lord will doe nothing, but he will reueale it to his Prophets. After these warnings by his Ministers, if there follow no repentance, then there being no other remedy, 2 Chro. 36. 16, 17, he proceeds to chastising, the more seuerely the longer that he hath borne; and the more that wee hauehave prouoked him, either by greeuousnesse of the fault, or obstinacy in resisting his holy Spirit, speaking in the Ministery of his holy Word; Acts 7. 51. Howbeit, in these chastisements so iustly deserued, so worthily pulled vponupon vsus, he doth exercise maruellous wise louelove, or louing wisedome: his long suffering,4. He correcteth with wisedome and louelove. in bearing before he smite, is not so admirable; but his wisedome and louelove is as gracious, when he smiteth. He goes to correction with a leaden foote, and when he correcteth and layeth on his heauiest hand on his children yet it is in so wise & louing a manner, with such fitnesle and moderation, to so good purposes, as the faithfull find euen in their smartfull chastisements, cause not onelyonly of patience and great contentment, but of great praise and thankfulnesse; yea, of ioy and cheerefulnesse in their in ward man: howsoeuer their rebellious flesh mutter and storme. Which the Apostle Paul well vnderstood; therefore exhorts the beleeuing Christians to grue thankes in all things; 1 Thes. 5. 18. He that saith, Allthings, excepted not chastisements. And in another place, he wils vsus not to despise the chastenings of the Lord; Heb. 12. 5. That is to say, esteeme much, and make great account of them, as of most wholsome remedies, and gracious testimonies of Gods speciall louelove; as Psal. 51. when it is saide, God despiseth not a broken heart: the meaning is, he maketh great reckoning of it, as the best sacrifice that can be offered him; and likewise would the holy Spirit by the like phrase teach Gods children, what precious and fruitfull things Gods rebukes and corrections be, deseruing not only to be patiently, but thankfully … somely taken, being full of Fatherly wisedome and louelove.
Aquila.
This is it that I pray you lay open, how this most heauenly mercifull Father, doth expresse his louelove and wisedome in his corrections: sure it is, that he doth all things in great wisedome, and he that would hauehave all our things done in louelove, there can want no louelove in his owne workes towards his owne people. He which is wisedome it selfe, and louelove it selfe, must needes deale wisely towards them whom he loues: but declare particularly wherein his louelove and wisedome doth appeare; for this maketh much to preserue and nourish patience.
Apollos.
The wisedome of God appeareth sundry wayes, in the chastising of his children. First, because he knoweth when it is due time to fall to correction, not rashly smiting as foolish men doe, who smite their inferiours before their fault be ripe for correction. Secondly, hee discerneth by his wisedome what chastisements be most meete and fittest for eueryevery one; where to vse a gentle, and where an harder hand: when to strike the soule, when to smite the body; when it will be best to correct by losses. Also, he knowes how to proportion the chastisements … the sinne, as the sinner may perceiue not onelyonly that hee is beaten for a fault, but for what fault helis beaten; dealing herein like the skilfull wise Physicion, that doth not minister like potions and medicines to all his Patients, but considereth their complexions and the nature of the disease, and the degree of the sicknesse, and accordingly tempereth his physicke: so doth God measure out to eueryevery one such a portion of corrections (which is the sinners physicke) as the strength of eueryevery one may be able to … as the quality of the malady doth require. As a crabbed stock doth neede a crabbed wedge, and a sturdy vntamed Colt a hard bir; so the obstinacy of some, and the toughnesse of their spirit, needeth a more seuere discipline. Herein moreouer his wisedome declareth it selfe, that as he knowes how to fit the chastisement vntounto the condition of the fault, and quality of offendors; so how to keepe a moderation both for measure and time, neither more correction nor longer then shall be behoueful: as cunning Musicians, who know how to stretch their strings till they be in tune, and no further, least they breake them. Finally, in this also his wisedome is manifested, that whereas afflictions in their owne nature be euill, as they are also called; Amos 3. 6. Lam. 3. Parts of the curse due to sinne: yet as in the creation hee made light out of darkenesse, so in his wise prouidence hee draweth much good towards his out of these painefull euils: wherein he maketh his great louelove, together with his wisedome to be known, not onelyonly in that he striketh not so often as wee deserue, and farre lessethen wee are worthy, his chastisements alwayes comming short of our desert, neither suffers his louelove them long to cōtinue; but especially in this, that of short corrections, through his louing blessings vponupon them, his children reape happie and long lasting fruires.
Aquila.
I doe well perceiue how truly you ascribe wisedome vntounto Gods corrections: this that ye speake of their fruitfulnesse, by means of his louelove I would hauehave it further explained, because it is a maine motiue to patience. No reason hauehave any but to take that well, which shal end in their own welfare; it is the hoped fruit which makes the Husbandman, the Merchant, the Souldiour, patient amidst great labours and dangers. Tell vsus then what may this fruit be which groweth vponupon the roddes of Gods correction.
Apollos.
The maine fruite is called by the Apostle, Not perishing with the world; 1 Cor. 11. 32. Ye are chastised, that ye should not be condemned with the world; that is, suffered to goe on in sinne, with this secure vnrepentant world, to your certaine destruction. This fruite hath another subordinate fruit, seruing and leading thereunto, called, Heb. 12. 11. The quiet fruite of righteousnesse; that is, the fruite of a iust and holy life, which is greatly furthered by chastisements, whereby the godly are awed and brought to feare God, and to obey him in his Word. Before I was afflicted, I went astray, since I hauehave learned to keepe thy Word; Psal. 119. This fruite of a righteous life by Iob is branched out into two parts; Iob 33. 16. Then be openeth their eares by the corrections which … hath sealed; and verse 17. That he might cause man to tur ne away from his enterpizes, and that hee might hide the pride of man. Which sentence teacheth vsus thus much, that God by his holy Spirit doth secretly and mightily imprint in the hearts of his children, the vse and fruite of their afflictions and chastisements, which fruite is twofold; first, repentance to turne man from his enterprize: the second is humility, to hide the pride of man; to turn man from his enterprizes, what is it else but to change his euill mind and workes into good? That whereas before he was corrected, he purposed, and accordingly enterprized things euill and vnlawfull; being corrected therefore, henceforth hee altereth his course, purposing and enterprizing good things. This is Repentance, the first fruite of corrections. And what is it else to hide the pride of man, but to abate and take downe the pride and haughtinesse of his heart, that hee may walke humbly with his God, and before all men? This is humility, the second fruite of Chastisements.
Aquila.
These be two notable and goodly fruits indeed, and I desire to heare you now more particularly and fully declare, first, how we are holpen by corrections to repentance and amendment of life, then how they doe auaile vsus to humblenesse of mind.
Apollos.
Iron would rust, if it were not occupied;Kepentance furthered by chastisements. the ground without dressing would bring forth bryers and …: so Gods regenerate Children without corrections, in stead of the fruites meete for repentant persons, would bring forth too much sinne and vanity. And as our children let goe without chastising, would proue wantons and rebellious against their gouernours; so would Gods children. Witnesse the experience of that godly Prophet, confessing that ere hee was troubled, he went astray; Psalme 119. and of the people of Israel in the dayes of the Iudges; They turned to the Lord when they were afflicted; no sooner had they rest from their enemies, but they for sooke him; Iudges 3. 4, 5, 6. & c. And this is a thing whereof God much and often complaines by his Prophets, that his people in their prosperity were like vntounto pampered Horses, which lift the heele to kicke and spurne at their Owner and Master. EueryEvery mans owne experience can teach vsus this, that if we be suffered a while without correction, and blessed with ease and abundance, we grow forgetfull of God, slacke and cold in prayer, and in the whole seruice of God, secure and presumptuous in all our conuersation. But to speake more distinctly of this matter, how chastisements when they are blessed of God, doe much helpe forwards the repentance of the godly; it is found true by testimony and examples in the Word, that some by meanes of correction hauehave beene brought to the knowledge and sight of some sinne, which they did not espy and know to be in themselues; their correction being as an eyesalue vntounto them, to helpe them clearely to espie that which was hid from their eyes. Thus to Iosephs brethren, afflictions gaue them vnderstanding of their offence, which they had long before committed against their brother; Gen. 42. 21, 22. Moreouer, corrections helpe a man as to the knowledge, so to worke the griefe and detestation of his sinne; because in his sharpe and bitter corrections, he perceiueth the better euen by experience what bitter things our sins are, and how much they displease God. See the truth of this in the Israelites, 1 Sam. 7. 6. Lam. 5. 15, 6: in Dauid, Psalme 38. 17 and in many others. What should I say further, that through the rodde of correction Gods children are led vntounto an hearty and earnest confession of their sinnes? also to earDan. 9. Luke 15.nest and constant prayer for the forgiuenesse of them, as… 7. well as for deliuerance from the smart or punishment, and to a continuall meditation and study how to leaue and abandon such vices, as hauehave stirred vp Gods anger against them. And finally, they are exceedingly prouoked thorow their chastisements for time to come to yeeld better obedience to Gods Word, to encrease in more feare of God, deniall of themselues, contempt of this world, compassion towards the miseries of others. As Christ being tempted, pittied others, and can succour his members: so Christians by their owne corrections which they feele, learne to commiserate others when they are iudged of God. Thus the blessing of God vponupon their chastisements maketh the godly to profit much in the, 1. parts, 2. exercises, and 3. fruits of Repentance.
Aquila.
I remember that I hauehave heard you teach, that the very wicked (diuers of them) howsoeuer they neuer take any sound benefit of their punishments when they are past, as they shew no true Patience in bearing them while they are vponupon them; yet are by the seuere hand of God broght to crouch vntounto God, whom they despised in their prosperity: yea, with Pharaoh to confesse their wickednesse, with Ahab to put on mourning weedes, with Abimelech to leaue their sinne, as touching the outward deede; with Esau to shed teares: but they neuer come thus farre, as by their scourges to grow vntounto any detestation of their sinnes past, and serious sincere care of auoyding occasions of such sinne in time to come: which is the prerogatiue of the faithfull person to be soundly bettered by his corrections, to be made more wary and awefull for afterwards. Which surely is a maruellous mercy of God towards them, to be by his roddes made more fearefull to offend God, and careful to please him; and ministreth great and iust cause of patient contentednesse, vnderunder the hand of God: for who will not quietly and thankfully put vp that blow, that shall beate him into Heauen, and keepe him backe from Hell?
Apollos.
Ye say right; but how much doth this bindHumility furthered by chastisements. them to all good patience and thankfulnesse in all their heauy chastenings, that ouer and aboue all which wee hauehave saide, it pleaseth their louing & good God to giuegive them the conquest of pride, and the blessing of a more humble heart by their chastisements? Pride is a fault so hatefull to God, as that he saith of it, what he saith of no other kind of sinne, That he will resist the proud, and 1 Pet 4.humble such as exalt themselues. This vice is not yet so mortified in the godly, but though that it reignes not, yet it remaines and dwelles in them, being grounded vponupon, and nourished by the good gifts of God bestowed on them, which are the matter and foode of pride; wee being so prone to pride and Sathan, being such a cunning workeman, that he can make the best men proud of their best gifts, yea, of their humility, being therefore proud because they are not so proud as others; whereof ariseth sundry very euill effects in their disdaine of others, whose persons and gifts they should much reuerence and respect: in entertaining and stirring contentions, in putting some confidence in themselues, yea, and sometimes in selfe-praises and selfe liking, and too high conceit of their owne worth, whereby their purest actions are defiled. This vice of pride which is to God so odious, to our selues so dangerous, it is greatly tamed by chastisements; in which the Spirit of God worketh, as by an Instrument for the weakning and taking down our fierce and haughty stomackes: for by our corrections we are made to see our inbred pride. Whereupon the heart of a Christian is moued not onelyonly to confesse …, and … pardon for it, and so to hauehave it hid and couered by forgiuenesse; but from the louelove, and inordinate … which they bare vntounto themselues, and their owne endowments of nature and grace, they are brought to hauehave a more lowly conceit of themselues and their own doings; and to thinke others better then themselues, and themselues worst of all sinners: being driuen from that vaine confidence they put in their owne excellency and worth, to acknowledge freely and franckly nothing in themselues, but meere beggery, and want of all good; and that to God alone belongs all praise, of all our goodnesse whatsoeuer. And thus by their punishment they are humbled in truth, not in shew onelyonly.
Aquila.
I hauehave heard your selfe and some others speake highly to the praise of humility, as that it is the foundation and base of other vertues; that as hee that will build high had neede to lay his ground-worke low: so hee that will build himselfe vp in Christ vntounto glory in Heauen, must found himselfe in humility. Of which I … read in Gods Book, that humblenesse is that which exalteth a man, it is the ready way to honour, as pride is to shame, which alwayes followes after where pride rideth before: so honour and glory attendeth vponupon the lowly minded. Yea, God himselfe hath promised toEsay 57. dwell with the humble, and make the contrite and lowly heart his temple and habitation: euen he that hath his seate in the highest heauens, will come and rest with him who is of a broken and humble heart. Finally, this is the grace wherein we must bewray our selues to hauehave the Spirit of Christ; who was lowly and meeke, and being equall with God, thinking it no robbery to be so; Philip. 2: yet humbled himselfe to the estate of a man, of a seruant, of an accuised man, being content to die on the Crosse for our sinnes. Oh what blessed things then are our chastisements, how patiently are they to be borne, how thankfully is God to be blessed for them? who can and doth so blesse them, as to make them meanes more and more to frame our hearts to that grace of humility, whereby Gods Children are not onelyonly kept from arrogating to themselues what they hauehave not, or be not: but contrariwise, they make no shew nor boast of that they hauehave, but knowing all good to be receiued, they glory not in the gift, but in him who is mercifull vntounto their sinnes.
Apollos.
You doe rightly iudge of Chastisements to be blessed workes of Gods louelove, whereby such a fruite is purchased to Gods children, as the decrease of their pride, and increase of humility; not onelyonly for the time they liue vnderunder the rodde (for so long euen Pharaoh will be humble, and Achab will be humble so long (that is) they will counterfet an humblenesse, till they get out of Gods hands,) but to cause them to walke more humbly with their God, and towards men all their life after: for it is a consideration which sinkes deep into the children of God, when they will bethinke themselues that they are beaten, and by such an one as the great and good God, & deseruedly too for iust causes; yea, and so as others see their stripes, and take knowledge that God is angry with them; this makes them hang downe their heads, and abate their courage. Euen as an ingenious Scholler beaten for a fault before all his fellowes, is much abashed therewith: so it fareth with Gods children, who yet are so humbled and abased in their owne eye, by their blowes and strokes, as they learne great patience and thankfulnesse, as well as humility, because they receiue all their chastisements as corrections of a most louing Father, who seeketh in them their best good. But it shall be sufficient to hauehave entreated thus farre of Chastisements, let vsus passe on to the trials of Gods Children.
Touching which, we are to know thus much, that inOf Tiyals. the corrections which God sendeth his Children, hee doth not onelyonly looke at this, onelyonly to admonish them of their sinnes past, that they may turne, and be more obedient for time to come, and to abase the pride of their heart, that they may carry themselues in all humblenesse: but withall, he doth take tryall of the faith, patience, and louelove of his Children, and sometimes it pleaseth him to inflict some greeuous iudgement vponupon them without any such respect at all as to correct their sinnes, but meerely for probations sake. Thus hee dealt with Iob, whole afflictions were not chastisements of his sinnes, but trials of his faith and patience. Of this kind were such aduersities and troubles, as happened to Abraham, Isaac, and Iacob; whose pilgrimages proued very combersome, and full of crosses. Also the crosses which … Gods children for righteousnesse sake; these are such …, as when they fall into them, they are willed to … exceeding ioy, because they serue for triall of their faith: and therefore be called, Temptations; … 1. 2. It is the pleasure of God (as men try gold in a Furnace) so to trie his Children by afflictions. It stands with very good reason, that God should at his pleasure make triall of men, to see what is in them; seeing men doe at their pleasure make triall of such things, and persons, as be in their power; their Horses, their Dogges, their Seruants, their Children. And albeit times of prosperity, are times of tryall; for therein both euill men make proofe of their pride, security, and presumption; and also the godly declare their modesty, watchfulnesse, and piety: yet times of afflictions are meerest times of tryall; because as on the one side many vices are couered in the dayes of prosperity and peace, which are laide open in the euill day; as selfe-louelove, louelove of this World, impatiency, vaine confidence, feare, distrust, and sundry others, which afflictions bring to light: so on the other side, there be sundry vertues of good men, as their faith, louelove, obedience to God, patience, feare of God, hope, &c. which be more better seene, and more manifested by afflictions, then out of afflictions. It is an easie thing when men hauehave rest and riches, to make profession and semblance of faith and piety. Now, that it may be manifested, who doe it in truth, who otherwise, therefore God vseth to send afflictions as touch-stones, to try the currant from the counterfet; and as fire, to seuer the drosse from the pure siluer. There is much money lookes as faire as any currant money, which yet is found to be vicious, when it is brought to the touch to be tryed. Likewise very many there be, who in the dayes of peace hauehave faces, and appearances of good and faithfull men, who are made knowne in the houre of tribulation to be farre otherwise then they seemed to be, the Crosse pluckes the visard of hypocrisie from their face, and hauing vnmasked them, makes them to shew what they are. God himselfe needeth not to helpe his knowledge by these trials: for he perfectly knoweth what is in vsus; searching our very heart and reines. And indeede how should he that made vsus, be ignorant of vsus? Therefore these trials serue to lay vsus open, not to his al-seeing eye, but to ourselues; we being often very ignorant, what is in vsus: some supposing they hauehave great faith, louelove, and obedience, when it is but little, as Peter: Others fearing their portion of faith to be little, when it is great, as Ioseph of Arimathea: some boasting of much faith, which hauehave neuer a deale; as the Laodiceans, Reuel. 3. Now by the tryall of afflictions, all these come to a sight and discerning themselues; As it is written, I hauehave tempted thee, to know what was in thy heart; Deuteronomy 10. 12; that is, it was meete to make thee know what is in thy selfe; whereof it will follow, that such as tooke themselues to be full of grace, as they in Reuel. 3. 17. We are rich, and full, and need nothing; finding themselues poore and empty, either will be driuen to Christ, or left without excuse. Such as find they hauehave great strength of faith, which thought they had but a small faith; and they also that presumed of more, then by experience they see in themselues; the one shall be prouoked to more thankfulnesse and ioy, the other to more humblenesse and feare; and both to a greater patience, considering the good that comes to them by such tryals. For it is a great mercy of God in the tryall of his children, to enable them to know themselues better, and to behold more clearely both what they already hauehave, and what they want; that they may so ioy for the one, as by the other they may be stirred to an holy feare, and earnest prayer for encrease. It is the greatest wisdome to know our selues; and our tryals doe teach vsus this wisedome: for which cause they are with all patience to be endured, especially sithence to them which are tryed, and doe endure, there is promised, A Crowne of glory in the life to come; Iames 1. 12. And euen in this life, the godly in tryals and afflictions hauing stucke to God, and followed his truth without shrinking, and so conceiuing better (then before their troubles) that their faith is strong, and their louelove to God, it is not for his benefits, but for himselfe; they are by this experience much encouraged to praise God, and to proceede more chearefully in the rest of their course; and more and more to despise the wicked suggestion of Sathan, calling their faith and louelove in question, both being proued to be sound: inasmuch, as euen in great tryals they still trusted in God, and their heart was still towards him, to louelove and obey him; as Dauid saith; Princes arose, and spoke against mee, yet did I not forget thy Law; Psal. 119. Againe, The proud hauehave me in derision, yet did I not decline from thy Word.
Of Tryall by conflict of Conscience with sinne.
Aquila.
OF all the tryals of Gods Children, which doe you hold to be greatest, and fullest of difficulty to endure, and glory to ouercome?
Apollos.
Amongst the tryals of Gods children, some are but easie, as to keep some earthly good things from them, which others hauehave, and they desire; or to denie successe to their labours; or to grant but small successe, or to deferre the hearing of their prayers for a time; and some lesse reproaches and hinderances in their name & estate: other trials be yet harder, as the spoyling of their goods, losse of liberty by imprisonment or banishment: strange and long sicknesses; in all which, they hauehave for grounds of their patience, the will of God, who allotteth these things to them; his promise of turning all things to the best for them, & the example of the Saints which hauehave beene put to endure the …, and also hauehave been both sustained in them, and well brought through them: but of all the trials, their patience is most proued and approued by their enduring the conflict of conscience for sinne, and the suffering of mattyrdome for the Golpell. This double tryall for their sharpenesse and fiercenesse, may well be called, the fiery Tryall; when either the conscience within is frighted, and astonished with feare of hell fire for the offence of God by sinne; or the body without is put to abide the flames of a temporary materiall fire, for the name of Iesus: and sure the former inuisible tryall, is almost vnsupportable. It is wondrous vncomfortable, when the poore conscience hath sinne to surcharge and sting it, Sathan to accuse, the Law to threaten; God also appearing as a bitter enemie, shewing himselfe in great wrath as a seuere Iudge to condemne; the mercifull promises, and all things else that should breed comfort, with-drawne from the eye of faith, or faith so dimmed and daunted, that it cannot looke vp to Christ. This is indeed a heauy tryall; while a mans spirit is firme and strong, it beares out all afflictions; but when the spirit it selfe is wounded, who can beare that? Christ saith, That if the salt that seasoneth other things, hauehave lost his saltnosse, wherewith (saith he) shall it be seasoned? and if the eye, which is the light of the body, be darke, how great is that darknesse? So may I say of the spirit and heart of a godly man, which comforteth him in all his troubles; if that be dismayed and wounded, how great is that discomfort? Againe, in other afflictions and tryals of Gods people, this is the stay of their minds, and the chief prop of their patience, that though diuels and men be against them, yet God is with them; they see his helpe and aide ready to support and deliuer: but here in this soule-tryal, God himselfe shewes himselfe as an enemy offended for breach of his Law, as armed with wrath, and ready to take vengeance. Thus it was with Iob in his tryall, who thought God to be his enemy, complayning that he had written bitter things against him, and that hee had set him as a butte to leuell at, and to shoote his arrowes against. Thus it fared with holy Dauid, and infinite others, the Saints, who could perceiue in God for the time and fit of their temptation, no other but fury, indignation, and hot displeasure; Psal. 6. 72. Psal. 22. 1, 2. The Children of God neuer vtter their impatiency more then in this case; so farre as they hauehave proceeded euen to challenge and charge God, breaking forth in their infirmities, into contumelies, censuring him very hardly, as if he were too rigorous and extreme: yet for all this, that their patience is so sore shaken, it is still vpheld, and made to endure vntill it ouercome at the last. Remember the patience of Iob, and what end it had; Iames 5, 11. The grounds of their patience in this their deepe tryall, be these: first, the consideration of Gods soueraignty and absolute power ouer all men, whom he may sist at his pleasuee, and glorifie himselfe in vsus by what way he will. Secondly, his exceeding great mercies and truth, which will not suffer him to tempt aboue our strength, nor to with-hold an happy issue. Lastly, the examples of others, especially of the Sonne of God, who tasted and drunke of the same Cup, feeling in his soule the sharpe wrath, and wrestling with the strict iustice of his displeased Father, so as in his present sence he had nothing but discomfort. Who being thus tryed euen with the sence of his Fathers hottest ite, hauing his countenance seuerely set against him, to the working of griefe, distresse, and perplexity in his holy conscience, knoweth how to succour others, tryed and tempted in this manner, being as willing as able to releeue them; and they which are so tempted according to his example, hauehave this reason of patience and comfort, that they are conformed, and made like vntounto their Head in suffering: the vngodly in their soule-trouble hauehave no such hopes, nor build vponupon any such foundations; and therefore are without any comforts.
Of the tryall of Martyrdome.
Aquila.
THe other heauy tryall you call Mattyrdome, let me heare what it is, by what degrees men are brought to it, how they are to prepare for it, vpo what grounds, they are to resolue for it, and be patient vnderunder it.
Apollos.
A Martyr is any witnesse, or one that beareth witnesse to any truth, ciuill or religious; but as it is an ecclesiasticall word, it signifieth one that beareth witnesse to diuine truth, not by common profession and practise, as eueryevery Christian doth; but by extraordinary suffering of death, or torment, or both. At a word, he that is ready to giuegive his life for the testimony of Iesus, is by an excellency termed a Martyr; as Reuellation 2. 13. My faithfull Martyr Antipas was slaine amongst you, where Sathan dwelleth. It is not the manner of God at the first to call his Children to this tryall of Martyrdome, but by certaine degrees, after hee hath tried them with lesser and lighter afflictions, when by long exercise they hauehave got good strength, and vponupon sure tryall of Gods mighty grace in sustaining and comforting them, are growne to experience and good hope, it being the wisedome of God to measure tryals according to the strength which men hauehave: for hee will not tempt, nor try any of his aboue their power; 1 Cor. 10. 13. As in Abraham and Iob, we may perceiue that God did obserue an order in their tryals, and still their last were greatest and weightiest. Thus it was likewise in his proceeding with the Apostles of Christ, after they had beene tryed with mocking and taunts; Acts 2. with imprisonment and bands, Chapter 4. with scourging and stripes, Chapter 5. at length they were called out to the hard and hot tryall of Martyrdome; to teach all men, that whatsoeuer tryals they shall passe, yet still to looke for sharper and more bitter to be behind. Also it pleaseth God in his wise dispensation to follow this course towards his Children, that he doth not put vponupon them this tryall, but first warneth them of it before it come by his Ministers, calling vponupon them to prepare & make ready against the euill day; to take away all excuse from inconstant back sliders, and to stirre vp the godly to arme themselues. And wee are here to remember a further goodnesse of God in this matter, namely, that hee chargeth all the faithfull that they doe set their louelove vppon Christ and his truth, as in respect thereof neither friends, kinsfolke, brethren, and sisters, parents, husbands, wife, or life it selfe, ought to be so dearely loued, but that when the comparison is betweene these things and Christ with his Gospell, they be ready to manifest that they were lesse loued by their willingnesse to lose and forgoe them all for him. And surely it is a most reasonable thing, that Iesus Christ being of more worth and excellency, one that is higher then the Heauens, ful of grace and truth, in whom all treasures of wisdome are hid; the God-head dwelling in him bodily, Colos. 2. 9. and also hauing loued vsus best, and out of his louelove towards vsus hath done much for vsus; in that after many great crosses and calamities of his life, he suffered the extreme paine of a shameful death, giuing his body and soule an offering for our sinnes, and calling vsus to the knowledge of himselfe by his Word. Therefore of all things which be deare vntounto vsus, he should be most deare and best beloued; so it is but equall, our louelove towards him should carry vsus so farre, that if need be, and God will hauehave it so, wee should be ready and forward as alwayes in affection, so when time requireth actually to lay downe our liues for his sake. For if we must so louelove our euen Christians, our brethren in Christ, as that we be content to lay downe our liues for them; I Ioh. 3. 16. how much more doe we owe this to our elder brother Christ Iesus, from whom we receiue the spirit of adoption? If Subiects to please their Prince, or for the honor and safety of their Countrey; Souldiers at the commandement, land for the louelove of their Generall: Finally, if men in their priuate quarrels be willing to hazard their liues, and doe put them in perill: how equall is it that the like be performed by vsus for Christ, who is our life, and for his blessed Word of life? Especially seeing it is a condition which hath layne vponupon the shoulders, not onelyonly of Prophets, Apostles, and other godly men and women in all ages: but such as our Lord himselfe was not exempted from; and let not the seruant looke to be in better condition then the Lord. It is well with the Disciple to be as his Master is; neither is it onelyonly an equall condition, but it is also a blessed condition, Christ hauing pronounced them happy which shall lose bonse or land, wife or children, or life, for him and his Gospell; Mathew 19. 29.
Aquila.
It is a thing apparant, that there is great equity in this condition of denying & leauing our liues for Christ. Had one man a thousand liues, hee owes them all to him, who being Lord of life and glory, was content by giuing his life a ransome for our sinnes, to redeeme vsus from so great destruction, and by his word to call vsus to so great saluation. But now let me heare what you will say to the necessity of this condition, and what is to be done of Christians which will prepare themselues for it, that they may be found ready, if it fal to be their lot. For many Christians neuer thinke of it, and few doe thinke it will be their portion, and such as doe, lacke preparation.
Apollos.
If you meane the necessity of affection and will to die for Christ; then I say it is necessary for him that will liue the life of a Christian, to be willing in his affections to die for Christ; for except wee hate father and mother, and our owne life also, wee are not worthy of him; Mathew 10. 37. And againe, … a man … himselfe, and take vp his crosse, and follow Christ, he cannot be his Disciple; verse 38. As no man that is a King, goes to … with another King, but he will sit downe, and reckon whether he be able to giuegive him the encounter:… 14. 28, … 30. nor any man that is wise, will goe to build, but first he will sit downe and cast his account, to see whether he hauehave where with to finish the building. So it stands eueryevery one vponupon, who takes vponupon him the profession of Christ, to try his heart, whether hee can be content to prefer Christ aboue all other things, and to be willing, (if neede require) to forgoe euen life it selfe for his sake: for such is the malice of Sathan, and of the wicked his children against Christian Religion, and the true fauourers and followers thereof, as they doe watch all oportunities of raysing vp not onelyonly ordinary molestations, but fiery persecutions against them. And againe, it pleaseth God after times of peace, and long calmes of prosperity, to send a storme and tempest of persecution and martyrdome, to discouer hypocrites, and to shew who be sound Christians; who follow God for his blessings, and who professe him of louelove. Therefore it is necessary that eueryevery one be found ready, and well furnished with faith and patience, to be willing and able to abide the worst. For as in warre when a field is pitched & fought, all the Souldiers that fight are not slaine, yet are they all subiect to the Sword, howsoeuer many escape aliue: so in this warfare against Sathan and the World, all are lyable to this great tryall of martyrdome, though it please God to spare and free many from vndergoing it; yet all by nature and condition of their profession are subiect to it, and are to make reckoning, and so to fit themselues, as if time change (for nothing is more changeable) they may not be to seeke of their weapons. This is it then which I doe determine according to the Word, that forasmuch as all Christians are Christs billed Souldiers, and hauehave taken the presse money to serue him to the death; Ephe. 6. 5, 6, 7: And all ought to be as an house built vponupon a rocke firme and constant; Mat. 7. 24: And Paul the Apostle prayeth for the beleeuing Christians; Colos. 1. that they may be strengthened to patience: And also it is written; That whosoeuer put their hand to the Plough, and looke backe, are vnfit for the Kingdome of Heauen, Luke 9. 62. And all that will liue godly in Christ, must suffer persecution; 2 Tim. 3. 12. And finallie, that by many tribulations we shall enter into the Kingdome of Heauen; Acts 14. 22. Therefore howsoeuer it may seeme good vntounto God, to bring men to their graue in peace, yet to eueryevery Christian there is a necessity of resolution and preparation for martyrdome. Touching your other demand, what duties are to be done of such as will duly prepare and addresse themselues for such a tryall: As this is a part of our wisedome to forethinke that persecution may arise, and of our piety, to be ready and willing to embrace it when it comes; so it is further required of all godly wise Christians, to prepare themselues as Marriners against a storme, and to exercise themselues as Souldiers against the day of battle. Now the exercise of a Christian to fit himselfe for the tryall of Martyrdome, consisteth in these things: first, to labour for a sound iudgement in matters of faith, that first vponupon sound instruction hee beleeue … and distinctly the truth of Religion, and so there will follow a franke and vndaunted confession; according to that that is written: I beleeued, and therefore I spake; 2 Cor. 4. 13. Whereas the vnsetled and vnseasoned Christian, being either ignorant, or but wauering, wi'l proue vnstable in his way; Iames 1. 8. Secondly, to this must be ioyned a through labouring in the mortification of the corrupt lusts of our sinfull nature, and a deniall of our selues; because Scripture teacheth what experience hath confirmed, that such as liue in pleasure & diuers sinnes, lacking the spirit of mortification, being otherwise learned and leading a ciuill life, hauehave proued back-slyders, and more dishonoured God thereby in one houre, then all their life long they gained him glory. He had not neede immoderately to louelove the World, or to hold any sinnes deare to him, that must part from his owne life in Christs quarrell. The mortisied man therefore is the likeliest and fittest man to make a Martyr; such as being engrafted into Christ his death, hauehave got power to die to sinne, are meetest persons to die for the Gospell of Christ. VntoUnto all which, there must be added a serious meditation of such Scriptures as foretell of persecutions for the name of Christ, and diligent and often calling to minde the examples of such as hauehave valiantly endured losse of goods and life for the Lord Iesus; with earnest prayer to God for strength and power to be armed with like constancy. Such as most suspect their owne strength, and being afraide of their infirmity, get to them all helpes of setled iudgement, mortification, examples, prayers, and Scriptures, to establish their hearts; there is best hope of such that they will sticke to it. Some hauehave boasted of their strength in a vaine confidence thereof, and hauehave started away when it came to the proofe: whereas fearefull Christians, which mistrusting their owne sufficiency and strength, did make God their rocke, hauehave manfully acquitted themselues, choosing rather to die, then to denie their Lord that bought them. He that is the greatest bragger at home, is not euer the best Souldier in the field; nor he alwayes stands to martyrdome in the euill day, which in dayes of peace is most forward in shew of zeale & profession of words. Nichodemus, which at the first came to Iesus by night, being too fearefull; afterwards did declare his louelove to Christ, boldly standing to him in a great extreamity, when his owne Disciples, who saide; They would die with him, shrunke from him, and forsooke him. He therefore that least presumeth of his owne power, and most striueth against the power of sinne, is best made for such a businesse, as to suffer with Christ.
Aquila.
Now Sir, let me entreate you to deliuer to me what may be the considerations whereby it pleaseth God to encourage his children to such a resolution and patience, as when the fiery tryall commeth, they can with constancy hold it out: and how the assaults of Sathan, the world, and the flesh, to shake and weaken this resolution, may be beaten backe, or repelled?
Apollos.
It is the holy Spirit of God which doth establish them vntounto and in this tryall, inspiring their hearts with wisdome and courage, that they may know how to confesse his truth freely, and boldly; and with godly patience that they may suffer for it manfully. As Christ saide; It shall be giuen you what to speake in that houre; Mathew …. 19. And Dauid prayes God, to renew a firme spirit in him, and with his free Spirit to establish him; Psal. 51. 11, 13. And Paul for the Colossians, prayeth God to strengthen them to all patience with ioy fulnesse; Col. 1. 11. So then the constancy of Martyrs is to be ascribed not to any natural power, but to the mighty worke of Gods Spirit, who saith vntounto the weake, Be thou strong, and feare not, for I am with thee in fire and water. HowbeitEsay 43. there are sundry meete considerations, whereby it pleaseth the holy Ghost to quicken & strengthen their mindes to patient enduring. First of all, that by Gods eternall decree which appointeth them to saluation, they were also appointed to that martyrdome; Rom. 8. 29: Those whom he knew before, he predestinated to be made like the Image of his Sonne, that is, in suffering as he suffered. Hence ariseth a second consideration, namely, that the Martyrs in suffering death, hauehave Iesus the Sonne of God, not onelyonly their Captaine to goe before them, and leade them the way, but their companion and partner in their sufferings: for they not onelyonly suffer after his example, but suffer with him, and he suffereth in them: so as their afflictions are called, The afflictions of Christ; Colos. 1. 24. Thirdly, their paine of martyrdome is short and light, the ioyes which follow hauehave both immortality & weight; the smart and shame which they see, is temporall, but the glory which they see not, is eternall; 2 Cor. 4. 18. These light and momentany afflictions, shall bring an immortall weight of glorie, saith Paul: The things you see are temporall, but the things you see not, are eternall. After a bitter break-fast, the Martyrs alwayes and certainly doe looke for a better dinner. They sowe in teares, to reape in ioy; they passe through afflictions to a kingdome: as the Israelites through the red Sea and Wildernesse to Canaan. Fourthly, they looke vponupon Christ, as the Authour and finisher of their faith; who for the ioy set before him, endured the Crosse, and despised the shame; Heb. 12. 2. Also they consider the examples of other Martyrs, who hauehave gone that way of the crosse cheerfully, and hauehave not loued their liues to death for Christ and his Word. By which cloud of witnesses they are much moued and perswaded, to run the race that is set before them with patience; Heb. 12. 1. Fistly, to suffer for Christ, it is a precious gift; Philip. 1. 29. For vntounto you it is giuen for Christ, that not onelyonly ye should beleeue in him, but also suffer for his sake. It is also a thing of such worthinesse, as to be reioyced for; Acts 5. 41. They went away reioycing. And it is an honourable and glorious …, 1 Pet. 4. 14. If ye be rayled vponupon for the name of Christ, blessed are ye, for the Spirit of glory, and of God resteth vponupon you: for that must needs be precious and glorious, which maketh them companions, and like vntounto the honourable Sonne of God; procureth a blessed and honourable memory in earth amongst men, prepareth them a way for euerlasting honour in Heauen.
Sixtly, great is the profit which Martyrs doe bring, both to the Church, in the example of their constancy, and to themselues, in the exceeding great reward which shall be giuen them; their miserable life being changed for a most blessed life; Mat. 5. 9. Great is your reward in Heauen. Seauenthly, the pleasure of Martyrdome: for they that suffer, reioyce in such tribulation, some of them clapping their hands in the middest of the flame, singing Psalmes with chearefulnesse, and some of them professing the fire to be vntounto them as a bed of Downe, or of Roses.
Eightly, it is a safe thing to die for Christ: for such as here in this World will lose their life for him, shall find and saue it in another world; as on the other side, they that will saue it here, (with euill conditions) shall lose it there.
Ninthly, in suffering Martyrdome, there is not onelyonly honour, profit, pleasure, and safety; but it is also an honest duty: for we shew our selues thankful to Christ our benefactor. And this is an honest thing, to be gratefull to such as hauehave done vsus good: also it is honesty to sticke to him in persecution and trouble, whom wee hauehave followed in peace and prosperity; and finally, to maintaine his cause to death before men, who by his death pleads our cause with God, it is an honest part, and commendable. Now to conclude this point, the Martyrs doe consider, that it is but their bodies which they giuegive for Christ, and that they giuegive them to day which might be taken away to morrow; also, that they giuegive them for a while, to receiue them againe for euer: they giuegive weake and vile bodies, to receiue for them glorious bodies, full of power and honour: that it is reason to giuegive their bodies for his name, who might in iustice require them to punishment. Finally, hauing sinned with their bodies, it is meete they should with the same be willing to glorifie him. And now Aquila that ye hauehave heard the grounds of Patience, in the tryall of Martyrdome, if you will obiect what is vsed by Sathan and the flesh to be laide in for the battering thereof, I will shew you how they are to be repulsed.
Aquila.
As all good purposes hauehave their hinderances; so this resolution of Martyrdome is diuersly and strongly opposed by friends, our selues, and our enemies. Christs purpose to suffer at Ierusalem, was crost by a friend, his disciple Peter; Mat. 16, 22. and the Disciples at Tyrus, Acts 21, 4, would hauehave hindered Paul in his purpose that way. Likewise at all times there be found Christian friends ready to say, that our liues may winne great glory to God, much good to his Church, and therefore it were good to fauour our selues. And surely this counsell is not to be neglected, when we may follow it without disobedience to Gods Word, or dishonour to his name, or offence to the Church, or hurt to our owne conscience: otherwise they are to be answered as Peter was of Christ; Get thee behind mee Sathan. What thinke you of it?
Apollos.
We must not be our owne caruers, how or by what way wee will glorifie God, and benefit his Church: for weeliue and die not to our selues, but to God; Rom. 14. verse 8. If it appeare vntounto vsus therefore, that by our suffering death for Christ, God will hauehave his honour aduanced, and his Gospel and Church also further confirmed and built vp; then we are to obey the calling of God, who as he is absolute Lord of our liues, so he is the wisest disposer of them. Againe, whosoeuer are called to Martyrdome, and to the bearing of that crosse, if they shall shunne it vponupon aduice from friends, to spare their liues for further welfare of the Church, and honor to God; let them take heede lest this be but a secret pretence for selfe-louelove, and carnall desire of life: and let such feare, that God may powre vponupon them and their liues dishonour and contempt, whiles they auoide the way, whereby he will be honoured of them. But what is it that worldly friends vse to alleadge in this case?
Aquila.
It is soone guessed what they will obiect; namely, losse of goods, liuing, forsaking wife and children: Will ye (say they) vndoe all these, and cast off the care of your Family? And for preseruing of all these, their counsell is with our bodies to goe to Idoll seruice, and to keepe our hearts to God.
Apollos.
This wisedome is earthly, carnall, and diuellish: for it perswadeth to be newters, and to halt on both knees, like the Israelites, which held neither of Baal, nor of God. Againe, we are commanded, to keepe our selues from Idols; I Iohn 5. 21. and in the second commandement, we are forbid either for any religious purpose to make, or serue any Image; Exod. 20. 5. & 3. Also our bodies being created, redeemed, and sanctified of God, their seruice is due to him, not to Idols: which rather then godly men would honour with their presence and seruice (but of their bodies,) they hauehave chosen to die; Dan. 6. 15, 16. Because it hath in it both offence of God and his Church; and for the losse of house, goods, or lands, there is this comfort against it, that the Saints shall receiue a house made without hands for their earthly Tabernacle; 2 Cor. 5. 1: and an Inheritance in Heauen, immortall and vndefiled; 2 Pet. 1. 5. For the losse of friends, we shall be ioyned in fellowship with the Angels, and spirits of blessed men; Heb. 12. 23. For wife and children, the care of them must be eased with meditatiō of Gods prouidence, who is our God, and the God of our seede: Gods prouidence is his childrens inheritance, and howsoeuer it be greeuous to part from them, yet it is more greeuous for their louelove to hate and for sake Christ; for whose sake and louelove, wee are commanded to hate all: Mat. 10. 37. Besides, we part from them for a time, to be ioyned with them for euer; I Thes. 4. 18. Comfort your selues with these things.
Aquila.
But death is terrible and very fearefull, saith our flesh to vsus.
Apollos.
Flesh (that is) carnall and corrupt reason, is an euill counsellour, as well as carnall friends; let men rather thinke how fearefull eternall death is: for natural death, we owe it to nature, to which wee must pay it; let vsus pay that to Christ, to whom we much more doe owe it, and who can preserue it for vsus in another world. And how should death be fearefull to beleeuing Christians, to whom it is an end & period of all their sinnes and sorrowes, an entrance and beginning of endlesse ioy & perfect righteousnesse? at a word, a passage from death to life, from mortality and misery, to immortality of blisse and glory, wherein hee that hopes to liue, cannot greatly feare to die?
Aquila,
But the paine of burning is too sharpe and greeuous; we could be content to die, so it were not in the fire, that is most terrible?
Apollos,
Yet whom God calleth to that or any other violent and terrible death, he can enable them to endure it; the power of his might can strengthen them: Secondly he will enable them; for he hath promised neuer to exceed the power of the tempted; I Corinthians 10, 13.
Thirdly, he hath enabled sundry to beare it, yea, such as feared it most when they came to suffer, were made valiant; as Master Sanders. Lastly, consider a while how terrible hell fire is, being incomprehensible, and euerlasting.
Aquila.
But wee cannot abide death with torment.
Apollos.
Torments of Tyrants in earth, hauehave both measure and end; so hauehave not hell torments.
Aquila.
May we not dissemble, or denie for a time the Doctrine of the Gospell, without danger of denying Christ himselfe?
Apollos.
The Scripture saith;Ye cannot: Mat. 10. 33. Luke 11. 26. In the former place it is saide, He that denyeth me; in the latter is added, or is ashamed of my words, I will denie him, and be ashamed of him. To deny Christs Word, is to denie himselfe, who is knowne to vsus by his Word.
Aquila,
But when wee feele our selues too weake to stand to it to the death, what then is to be done?
Apollos,
Such as cannot endure violent death, let them suffer exile; let them liue a while out of their countrey, which cannot giuegive their liues to Christ: let them be Martyrs in desire, that cannot be so in deede and effect; yet hearty prayer may obtaine that strength which is lacking. In the meane time such weaknesse is to be confessed and bewayled.
Aquila.
We know not what to say, when we come before the persecutors?
Apollos.
Christ Iesus will giuegive you a mouth & wisedome, against which they shall not be able to resist; therefore trust in him, and relie vponupon him. Remember poore men and women in Queene Martes time.
Aquila.
Their threatnings are very full of terrors.
Apollos.
Yet God is to be feared more then all tyrants, which can but kill the body; God can send body and soule into hell fire. Againe, of all threatnings, feare these; Luke 12. 9.
Aquila,
Their faire promises, if we wil yeeld, doe allure much: for wee hauehave their word for life and preferment, to be giuen vsus vponupon our yeelding?
Apollos.
They promise these things, as the Diuel their master promised the World to Christ, to corrupt him; and yet he could not performe it. The issues of life are in Gods hands, and for preferment he lifts vp one, and pulles downe another; I Sam. 2. 6, 7. and it is the greatest misery, to be great without God.
Secondly, if God should spare life, what is the gaine of a transitory life, to the losse of eternall life?
Thirdly, consider that Christ maketh better promises, and surer to such as cleaue to him in life and death; 2 Tim. 2. 11, 12. Rom. 8. 17, 18. Mar. 16. 28. Luke 9. 24. Marke 8. 36. Luke 12. 8. Mat. 10. 32. Thus farre of such good workes as containe our duty to God, which yet are to be practised with respect of edification to men, as all duties to men are to be done with desire and regard of pleasing and honouring God in them.