An Exhortation to the Carrying of Christs Cross, Chapter 4
The. 4. Chapter.
¶ The croſſe is commodyous and profytable.
FArthermore, for ye more encouraging of you vntounto the croſſe, I wyll geue you a fourth memorandum. Nameli, of the cōmodities and profites, which come by the trouble and affliccion now riſē, and hereafter to aryſe vntounto vsus, whyche be gods chyldren, electe through Ieſus Chriſt. But, here ye may not loke to hauehave me a rehearſal of all the commodytyes, whych come by ye croſſe to ſuch, as are wel exercyſed therein: for that were more then I can doe. I wyll onelye ſpeake of a fewe, therby to occaſion you to gather and at the length to fele and perceue moo. Firſt, ther is no croſſe, whych commeth vponupon any of vsus The firſte commodite of ye croſſe.wythoute the counſayll of oure heauenly father.
As for the fanſye of fortune, it is wycked, as many places of ſcripture doe teache.Amos. 3. Thren. 3. Math. 10. Sopho. 1. Eſa. 45. Pſal. 145.
We muſte nedes, to the commendacion of gods iuſtice, who in al thiges is rightuous, aknowledge in our ſelues, that we hauehave deſerued of the handes of oure heauenly father thys his croſſe and rodde, now fallen vponupon vsus. We hauehave deſerued it, if not by our vnthankfulneſſe, ſlouth, neglygence, intemperaunce and our ſynnes done often by vsus (wherof oure conſcyences can and wyl accuſe vsus, if we call them to coū ſayll wyth the examinacyon of oure former lyfe) yet at lefte by oure originall and birth ſynne: as by dowtyng of the greatnes of Gods anger and mercye, by ſelfe louelove, concupyſcence & ſuch lyke ſynnes, whyche as we brought with vsus into this world ſo doe the ſame euer abide in vsus, Pſal. 51. Hebr, 12,and (euen as a ſprynge) they alway bryng forth ſome thynge in acte wyth vsus, notwythſtanding the fight of gods good ſpirite in vsus agaynſt it.Gal. 5.
The firſt commoditie therefore, that the croſſe bryngeth, is knowledge, and that duble: of god, and of our ſelues. Of God, that he is iuſte, pure, and hateth ſynne.Pſal. 5. Pſal. 51.
Of oure ſelues, that we are borne in ſine, and from toppe to too deſyled wyth concupiſcence and corrupcion: out of the which Gene. 8. Iere. 17. Eph. 2. …. Reg. 8.hauehave ſprong al the euil, that euer at any tyme we hauehave ſpoken and done.
The greateſt and moſte ſpeciall wherof we are, by ye croſſe, occaſyoned to call to mynde, as dyd the brethrē of Ioſeph their euil facte agaynſte hym, whan Gene. 4….the croſſe once came vponupon them. And ſo by it we come to the ſuereſt ſteppe to get health for our ſoules: that is, we are dryuen to knowe our ſynnes, originall and actual, by gods iuſtice declared in the croſſe.
Secondlye, the ende, wherefore The ſecond commoditie of the croſſe.god declareth his iuſtice againſt our ſynne original and actuall, & would hauehave vsus by hys croſſe to conſider the ſame, and to call to mynde oure former euyll dedes: The ende herof (I ſaye) is thys: namely, that we may lament, beſory, ſygh and pray for pardon, to the intente that ſo doynge, we myght obteyne and hauehave ye ſame, by the meanes of fayth in the me rytes of Ieſus Chryſt, his deare ſonne: and that we beeyng humbled, becauſe of ye euil y• dwelleth in vsus, might alſo become thankeful for gods goodnes, lyuyng in continual vigilancy & warenes, and ſuppreſſyng the euil, which lyeth in vsus, that it brig not forth frute vntounto death at any tyme. Iacob. 1.This ſecond commoditie of the croſſe therfore, muſt not we coūt to be only a knowledge, but alſo Note.a great gayne of gods mercy, wt wonderfull ryche and precyous vertues of fayth, repentaunce, re myſſyon of ſynnes, humilytye, thankfulnes, mortificacion, and diligence in doyng good.
Not that properly the croſſe worketh theſe thinges of it ſelfe, but be cauſe the croſſe is ye meane and may, by the whych god worketh the knowledge and felynge of theſe thynges in hys childrē: as many both teſtimonyes, and alſo enſaumples in ſcripture, are eaſely founde of them, that diligently weye what they heare or reade therin.The thirde commoditie of the croſſe.
To theſe. 2. Commodities of the croſſe, ioyne thys thirde, of gods ſyngular wyſdome: that it may be coupled with his iuſtice and mercy. On this ſort let vsus ouercome it.
Whan we ſe the goſpel of god and his churche perſecuted and troubled, as now it is wyth vsus: Thus I ſaye let vsus conceaue the mater: namely, that becauſe the great learned and wyſe men of the world vſe not their wyſdom to louelove and ſerue god, as to naturall reaſon he openeth himſelf māifeſtli in his viſible creaturs: Roma. 1.therfore doth god iuſtly infatuat them, and maketh them foolyſh, geuynge them vp to inſenſyblenes, eſpeciallye herein. For concerning the affliction, which cō meth for the goſpell vponupon ye goſpellers, they reaſon on thys maner: If thys were godes worde (ſaye they) if this people were Mans reaſon concernyng the afflicciō of the church.gods children: ſurely god would then bleſſe and proſpere them and their doctrine.
But nowe, in that there is no doctryne ſo much hated, no people ſo much perſecuted as thei be therefore it can not bee of God. This is of god, which our quene and olde biſhoppes hauehave profeſſed.
For how hath god proſpered and kept them? What a notable victorye hath god geuen to her, where as els it was impoſſyble Succeſſe.that thynges ſo ſhoulde hauehave cōe to pas, as they hauehave done? And The duke of North.dyd not the great captayne confeſſe hys fault, that he was oute of the way and not of the fayth, which theſe goſpellers profeſſe? How many are come againe frō The relentyng of many.that, whych they profeſſed to be gods worde?
The moſt part of thys realme (notwythſtandyng the diligēce of preachers to perſuade them, concernyng thys new learnyng, whyche nowe is perſecuted) neuer conſented to it in heart, as experience teacheth.
And what plages hauehave come Plages.vponupon thys realme, ſithens thys goſpel (as they call it) came in amongſt vsus? Afore we had plenty, but now there is nothyng like as was.
But (to let thys pas) al ye houſes of the parliament hauehave ouerthrowne Parliamētthe lawes, made for the ſtablyſhing of the goſpell: and new lawes ar erected for the cō tinuaunce of that, whych is contrary, and was had before.
Al theſe thynges doe teache playnly, that thys theyr doctrine is not gods worde. Thus reaſon the worldly wyſe, which ſee not gods wyſdome. For els, yf they conſydered that there was with vsus vnthankfulnes, no amendmēt The cauſe of our perſecucyon.of lyfe, but all kynde of contēpte of god, alkinde of ſhameles ſynnyng, agaynſt the preachynge of the goſpell: they muſt nedes ſee, that god could not but chaſtiſe and correct. And that as he lette Satan looſe, after he had boūd Apoca. 20.hym a certayne tyme: ſo for mēs vnthankfulnes & to puniſhe the ſame, he hath let thoſe chāpyōs of Satan runne abrode, to plage vsus by them. Greate was Godes anger againſt Achab, becauſe he ſaued Benadad the king of Siria, whan he had geuen him into 3. Reg. 20.hys handes, and afterwardes it turned to his owne deſtruccion. God would, that double ſorowe ſhoulde hauehave bene repayed vntounto them, becauſe of the ſorow that they did to the ſaintes of God. Read Apo. 18. As for ye victorye Cauſes of victorye.geuen to ye Quenes hyghnes, yf mē had ani godli wit, thei might ſe many thynges in it. Firſt that God hath done it, to winne her hart wt kindnes vntounto his goſpel: and aſwel becauſe yt they, whych went agaynſt her, put their truſt in horſes and power of men and not in god: as becauſe y• in their doctryne they ſought not the propagacion of gods goſpel. Which thyng is eaſely now ſene, by the cōfeſſyon of ye captain: his harte loued poperye, and hated the goſpel. Beſydes thys, men maye eaſely ſe, he was purpoſed neuer to hauehave furthered the goſpel: but ſo to hauehave handled the liuynges of miniſters, that there ſhold neuer hauehave been any miniſterye in maner hereafter.
And what one of the Counſaylours, whyche woulde hauehave been taken as goſpellers in oure good kinges dayes, declare now that euen they loued the goſpel? Therfore no meruayll, why god fought agaynſt them.
They were ypocrites, and, vnderunder the cloke of the goſpel, wold hauehave debarred the Quenes highnes of her ryght. But god wold not ſo cloke them.
Now for the relenting, returnyng and recantyng of ſome, frō Why manirelent and recant.that whiche they hauehave once profeſſed or pāched, alas, who wold wōder at it? For thei neuer came to the goſpel but for commodite and gaynes ſake, and nowe for gayne leaue it.
The multitude is no good argument, The greater ſorte.to moue a wyſe manne. For who knoweth not, moo to louelove thys world better then heauen, themſelues better thē their neighbours? Wyde is the gate (ſayeth Chryſt) and broade is ye way, that leadeth to deſtruccion, and many there be, whyche goe in thereat.
But ſtrayte is the gate, and Math, 7,narow is the way, which leadth vntounto lyfe, and few there be that fynde it. Al the whole multitude cryed oute vponupon Ieſus: crucifye Math. 27. Iohn. 19.hym, truſſe hym vp: but I trow they were not the better part, although they were the bigger. Al Chaldee folowed ſtil their falſe gods, only Abraham folowed y• true god. And where as thei ſai, Gene. 12.that greater plages are fallen vponupon the realme in pouerty & ſuch Plages.geer, then afore: it is no argumēt to moue others, thē ſuch as louelove their ſwyne better then Chryſte. Math. 8.For the deuyl chefelie deſyreth, hys ſeate to be in religion. Yf it be there, then wil he medle with nothyng that we hauehave, al ſhal be quiete inough.
But if he be raiſed thēce, then wyl he begg leaue to hauehave at our pygges. As long as wyth vsus he had the ruling of relygiō, which now he hath gotten agayne: then was he a Robyn good felow, he would doe no hurt. But whā he was tombled out of his Throne, by the preachyng of the goſpell: then ſtered he about, as he hath done. Notwythſtandyng, to be ſhorte, ſurelye effectuall he hath not been, but in the chyldren of Ephe. 1.vnbelefe: them in dede he hath ſterred vp to be couetous, oppreſſours, blaſphemers, vſurers, whoremongers, theues, murtherers, tyrauntes.
And yet perchaunce he ſuffered them to profeſſe the goſpell, the more therby to hinder it, and cauſe it to bee ſlaundered. How many nowe doe appeare, to hauehave bene true goſpellers? As for the The parliament.parliament and ſtatutes therof, no man of wyſdome can thynke other wyſe, but that looke, what the rulers wyll, the ſame muſte there be enacted.
For it goeth not in thoſe houſes by the better parte, but by ye bigger part. It is a cōmen ſayeng, & no leſſe true: Maior pars vincit meliorem, ye greater part ouercō meth y• better. So they dyd incō dēning chriſt, Nicodemus co… ſail Iohn. 7.not being regarded. So dyd they in many generall councels, which purpoſli I wil not recite: for al wiſe men know, y• actes of parliamēts are not for gods law in reſpecte of godes lawe, but in reſpecte of the people.
Now what we are god knoweth, and all the worlde ſeeth: more mete a great deale to hauehave the deuils decrees, then gods religion, ſo great is our contempte in it. And therfore iuſtly for our ſynnes (as Iob ſayeth) god hath Iob. 34.ſet ypocrytes to raigne ouer vsus: whych can no more abyde gods true religion, then the owle the lyght, or blered eyes the brighte Sonne.
For it wyll hauehave them to doe their dutyes, and waite in diligent doyng of the works of their vocacion.
If gods worde, I meane, had place, biſhoppes could not play Chaūcelours and ydle prelates, as they doe: prieſtes ſhoulde be otherwyſe knowne, then by their ſhauen crownes and typpettes, But inough of this. I wil nowe returne to the thirde commodite commyng by the croſſe.
Here let vsus ſee the wyſdome of god, in makyng the wyſdome of the worlde folyſhe. For it knoweth The ignoraunce of worldly wyſdome.litle of mans corrupcyon, howe foule it is in the ſyghte of god and diſpleaſeth hym: it knoweth litle, the porcion of Gods people to be in another worlde. It knoweth litle the patrone of Chriſtians, Chryſt Ieſus: it knoweth litle the iudgemēts of god, the greate malice of Satan to gods people, the pryce and eſtimacyon of the goſpel. And therfore in the croſſe it ſeeth not, as gods wyſdome wold men ſhold ſe: namely: that god, in puniſhing them which ſynne leſte, woulde Luke. 13.hauehave hys anger agaynſte ſynne better conſydered and feared: and that, in puniſhyng hys people here, he kyndleth theyr deſier towards their reſtful and peaceful 2. Cor. 5.home.
For, in puniſhyng hys ſeruaūtes in thys lyfe, he doth by yt meanes conforme and make them lyke to Chryſte: that as they bee lyke in ſufferyng, ſo they may be partakers Philip. 1.in reygning.
In puniſhinge hys churche in the world, he doth thereby geue euen a demonſtracyon of hys 2. Theſ. 1. 2. Pet. 2.iudgement, whych ſhall come on al men, whan the Godlye ſhall there fynd reſt, though now thei be afflicted: and the wicked, now wallowyng in wealth, ſhall bee wrapped in woe and ſmarte.
In puniſhinge the profeſſours of hys goſpel on earth, he doeth Iob. 1. Actes. 16. 17. 18. &c.by the ſame ſet forth the malyce of Satan, agaynſt the goſpell & hys people, for the more confirmyng of theyr fayth: and ye goſpel to be godes worde in dede, & thē to be gods people. For els ye deuil woulde let them alone. In puniſhynge the louers of hys trueth more then others, whyche care not for it: he thereby putteth Pſal. 119.them in mynde, how they hauehave not had in pryce, as they ſhoulde hauehave had, the rule of his worde, and goſpel. Before ſuch trial and experience by trouble, perchaūce thei thought thei had beleued, & had had faith: which now theiſe was but a lyppe fayth, a mocte fayth or an opinion. All why che thynges, we ſee, ar occaſions for us to take better hede by meanes of the croſſe.
Therefore thirdly let vsus ſe the croſſe to be commodious for vsus, to learne goddes wiſedome, and what is mans follyſhnes: gods dyſpleaſure at ſynne: howe the elect deſire to be wyth God, and their conformitie with Chryſte: the general iudgemente: the mas lyce of Satan: hatred of ſynne: the goſpel to be gods word, and how it is much to be eſtemed &c. thus much for thys.
Howe wyl I brefelye ſhewe you, the croſſe to bee profytable The fourth commoditie of the croſſe.for vsus, to learne and beholde better the prouydence, preſence and power of god, that al theſe may be coupled together, as in a cheie to hange aboute oure nectes: I meane gods iuſtice, mercy, wyſdome, power, preſence and prouydence.
Whan all thynges be in reſt, and men be not in trouble, thē ar they forgetfull of god cōmonly, and attribute to muche to theyr owne wyſedomes, policies, prouiſions, & diligence: as thoughe they were the procurers of their own fortune, and the workers of their own wealth.
But whan the croſſe cōmeth, and that in ſuche ſorte, as theyr wyttes, policies and frendes can not helpe: then, though ye wicted dyſpayre, and runne from god to theyr avowryes, ſaynctes and vnlawfull meanes, yet doe the godly therin behold the preſēce, prouydence and power of god. For the ſcripture teacheth, that al thynges, wel and woo, ſhoulde be conſydered as gods worke: al Amos. 3. Thren. 3. Eſa. 45. Soph. 1. Math. 10.though Satan, the deuil, be the inſtrumente, by whom god worketh iuſtly and mercifully. Juſtly to the wycked, and mercyfulli to the godly: as by ye enſaumples of wicked Saul, and godli Job, The deuyll is gods inſtrumente.we may eaſely ſee gods woorke by Satan, hys inſtrumente in them both.
The children of god therfore, which before forgate god in proſperitie, are now in aduerſytie awaked to ſee god and his worke, and nomore to hange on theyr owne forecaſtes, power, frends, wyſedome, ryches &c. But lerne to commit themſelues vntounto gods prouydence and power: wherby they are ſo preſerued and gouerned, and very often euen miraculouſly deliuered, y• y• veri wicked can not but ſee gods prouidence, preſence and power, in the croſſe and afflyccyon of hys chyldren: As theſe, hys chyldren I meane, to their ioy doe fele it, therby lernyng to know god, to be ye gouernour Eſay. 45. Oſe. 2, 1. Reg. 2. Luke. 1. Pſal. 139.of al thinges. Be it is that geueth peace: he it is y• ſendeth war: he geueth plenty, and pouer tye: he ſetteth vp, and caſteth down: he bryngeth to death, and after geueth lyfe: his preſence is eueryevery where: hys prouydence is wythin and without: hys power 1. Perer. 5.is the pillour, wherby the godly ſtande: and to it they leene, as to a thyng, no leſſe able to ſet vp, then to caſt downe.
Whyche thynge full wel the Apoſtle ſaw in hys affliccions: and therfore reioyſed greatly in them, that eminentia virtutis 2. Cor. 1.dei, gods power, might ſingularly be ſene therein.
Concernynge thys I myghte bryng forth innumerable enſamples of the afflyccyon of Gods children, both in the old and new teſtament: wherein we maye ſe, how they felt gods preſence, prouydence and power, plentifully. But I wyll omitte enſaumples, becauſe eueryevery one of vsus, ye hauehave bene or be in trouble, can not but by the ſame the rather remember gods preſence, whyche we feele Preſence.by hys hand vponupon vsus preſently: hys prouidence, whiche leaueth Prouidēcevsus not vncared for, wythout any of oure owne prouiſion: his power, Power.whych both preſerueth vsus from many other euils, that els would come vpō vsus, and alſo maketh vsus able to be are more, then we thought we could hauehave done. So very oftē doth he deliuer vsus by ſuche meanes, as hauehave bene thought moſt folyſh and litle to be regarded.
And therfore we ſhake of our ſlepe of ſecuritie and forgettinge of god, our truſte and ſhyffte in our owne policie, our hangynge on men, and on our own power. So that the croſſe, you ſe, is commodious fourthly for vsus, to ſe gods preſence, prouydence and power: and our owne negligēce, forgetfulneſſe of God, ſecuryte, louelove, truſt and confidence in our ſelues, and in thynges of thys lyfe, to be cut of, as the other ar to be taken hold vponupon. And this ſhal ſuffice for the commodities, that come by the croſſe, where through we may be in louelove with it for the commodities ſake: whych at length we ſhal fynde, though preſentli in ſenſe we fele them not.
No caſtigacion or puniſhement is ſwete or ioyous for the preſent time, but greuous: neuer Heb. 12.the les, afterwarde it bryngeth the quiet frute of rightuouſneſſe vntounto them, whyche are exerciſed therin. As we ſee in medicynes: the more wholſome they be, the more vnpleaſaunte often tymes is the taiſte. As in purgacions, pilles and ſuch like bitter thīgs. Yet vponupon the phiſicians worde we wil gladly drynke them, for the profit whych cōmeth of thē. And, dearely beloued, although to loſe lyfe, goodes or frendes, for gods goſpels ſake, ſeme a bitter and ſower thynge: Yet, ſeeing our phiſician, whych can not lye (Ieſus Chryſt I meane) telleth vsus that it is veri wholſome, how ſo euer it be toothſome: let vsus with good chere take ye cuppe at hys hande, and drynke it merely.
If the cup ſeme vnpleaſaunt, and the drynke to bytter, let vsus put ſome ſuger therin: euē a pece of that, whych Moſes caſte into the bytter water, and made it Exo. 15.pleaſaunt. I meane an vnce or quantitie of Chryſtes afflicciōs and croſſe, whych he ſuffred for 1. Pet. 4.vsus.
If we cal theſe to mynd, and caſt of them into our cuppe (conſyderyng what he was, what he ſuffred, of whom, for whom, to what ende, and what came ther of) ſurely we cannot lothe oure medicine, but wynke and drynke it luſtely.
Iuſtely therfore drynke ye cup.