A Preparation to Suffer for the Gospel, Text
A PREPARATION to Sufferings, for the Goſpell of IESVS CHRIST. A Chriſtian Exerciſe full of comfort and conſolation, for theſe preſent Times.
SVrely he ſpake not ill, that ſayd, how Chriſtian Exerciſe conſiſted in two things; To doe well, and to ſuffer much: For God will bee glorified, not onelyonly by our actions, but alſo by our Sufferings; by which we manifeſt our vertue and zeale, as much, or more then by our Actions. And ſo the holy Scriptures perſwade vsus, the rather to acknowledge the importance of theſe duties, in that they ſo often exhort vsus both to the one, and to the other. Our Sauiour Chriſt alſo was not content to giuegive vntounto his Diſciples neceſſarie Inſtructions for well liuing, but further hee premonifies and forewarnes them with a carefull Aduertiſement, againſt the diuers aſſaults and combats they were to ſuffer, through the hatred of the world, encouraging them to the faſt-hold of Conſtancie, vnderunder the aſſured hope of eternall ſaluation, the which hee doeth expreſſely by theſe words here; You ſhall be hated of all men for my Names ſake; but hee that holds out to the end, the ſame ſhall be ſaued.
In theſe words, he does not apply himſelfe onelyonly to the Apoſtles, but in their perſons to all the faithfull, the which hee notifies, by declaring, that the ſubiect of this hatred, ſhall bee the profeſsion of his Name: as wee are in like manner aduertiſed in other places; That by many afflictions we muſt attaine to the kingdome of heauen, Acts 14. and that all thoſe which will in pietie, according to Ieſus Chriſt, muſt ſuffer perſecution, 2. Tim. 3. the which the faithfull hauehave ſo clearely prooued to bee true by experience, that wee need not cōfirm it by examples. Chriſt ſayes not ſimply, You ſhall be expoſed, but which is more, hated: for there were many ſects of Philoſophers which contradicted, but not hated them. And in all Faculties and Sciences, wee ſee Doctors diſpute one againſt another with much paſsion and zeale, both in ſpeech and writing, and yet without violence: but as for the faithfull, Chriſt ſaith vntounto them, You ſhall bee hated.
And as hatred is the ſource and ſpring of the wickedeſt affections, and actions (of enuie, choller, detraction, iniurie, exprobation, perſecution and crueltie) ſo in affirming that wee ſhall be hated, it intimates vntounto vsus, that the combates & aſſaults which ſhall bee vrged vponupon vsus by the world, are of no ſmall difficultie. For what pernitious deſigne is there, which hatred doth not nurſe? what outrage does not that enter into? what is it fed and ſuſtained withall, but with ruine, blood, and ſlaughter? Her throat is an open ſepulchre, Rom. 3. Shee vſeth her tongue fraudulently: vnderunder her lips there is the venom of the Aſpe, her mouth is full of curſing & bitterneſſe, her feet are ſwift to ſhed blood, deſtruction and miſery is in her wayes, ſhe knowes not the way of peace.
And queſtionleſſe, to the end wee might not ſuppoſe, how this hatred of the world againſt vsus, is but ſlight and triuiall, Ieſus Chriſt deſcribes it vntounto vsus, to bee ſo cruell and implacable, that getting the maſterie of the Senſes, and changing reaſon into rage, it will violate all humanitie, all reſpects and bands of nature, & with more horrible and tragicall barbariſme, embrew her handes in the blood of her neareſt Allies: For the brother ſhall deliuer vp his brother to death, the father the childe; the children ſhall riſe vp againſt their fathers and mothers, and cauſe them to be put to death: and in reſpect of others, what will ſhee not attempt? Shee is ſo furious, that ſhe will deſtroy Prouinces, put Cities to the ſacke, and whole Eſtates to aſhes, vnderunder a paſsion to ſet therein on a flaming fire, the Church of God: ſhee will make the fields and riuers looke redde with the blood of the poore and faithfull Saints, and fill the world with cruell inflictions, with prodigious maſſacres, with horrible murders of an infinite number of innocent perſons, without any detection of iuſt crime, without regard to ſexe, age, or condition: ſhee will omit no fraud, malice, perfidiouſneſſe, nor periury; ſhee will hold for a maxime of conſcience, to make conſcience of nothing, eſteem it for an article of faith, to keepe no faith at all; vnderunder pretext of Religion, to manifeſt nothing but irreligion; ſhe peruerts not onelyonly the will, but the vnderſtanding, and makes frantick & mad. For, as when a great fire is kindled, it ſends vp on high a groſſe thicke vapour: In like manner when this hatred is inflamed in the heart, it ſends vp into the intellector vnderſtanding, an obſcure and duskiſh fume, which doth obfuſcate reaſon; and taking away the true vſe therof, makes a man degenerate into a ſauage and cruell beaſt.
And though we ſee not this hatred alwaies to breake forth in bloody effects, it is, becauſe God, (who by the inuiſible chaines of his omnipotent power, hampers and ſhackles the malignant) depreſſeth them. So that when the enemies of the Church permit her to liue in ſome quiet and repoſe, and doe not openly perſecute her, it growes not through the defect of will, but of power. This hatred is then no more extinguiſhed, then the heate of the coale vnderunder aſhes, or the venome of a Serpent, congealed and mortified by frigiditie. Shee is alwayes liuing in the world; and when ſhe openly diſcouers not her ſelfe, ſhe ſets and couers, cauſing matters to hatch vponupon all occaſions, wherof theſe preſent ſeaſons yeelds vsus a liuely proofe and teſtimonie.
And which moreouer may ſeeme more ſtrange, Chriſt ſayes not vntounto vsus, you ſhall bee hated of ſome ſpeciall men, but of all; that is to ſay, of all ſuch as doe not receiue the veritie and puritie of the Goſpell; this ſignifying, that we ſhould not hauehave a part, but the whole world exaſperated together againſt vsus. And though it bee diuided into different Affections, Factions, and Religions, and that one Nation is an enemie to another; and that there are likewiſe ſome, which magnifie themſelues in the Title of Chriſtians, yet they will euer appeare in this poynt to hate vsus; they will vnite to diſſipate vsus, and aſſemble, to worke our extirpation. So the Phariſees, and Sadduces accorded to oppoſe themſelues ioyntly to Ieſus Christ; Herode and Pilate, who were enemies, grew reconciled to crucifie him. And euen ſo the Kings of the earth, (though in their Eſtates they hauehave contrary deſignes) yet wil they take the ſame counſell, the ſame reſolution, and the ſame correſpondencie, to fauour Antichriſt, and to perſecute the children of God. So as the accord of the world, is nothing but a conſpiracie againſt the Church, and peace amongſt the wicked, nothing but warre againſt God and his Saints.
The occaſion of this hatred againſt the faithfull, is the meer profeſsion of the Name of Chriſt, although oftentimes the pretext be otherwiſe. For they which liue out of this holy profeſſion, are ſo far from being hated of the world, that on the contrary, they are beloued and cheriſhed, the world permitting them to liue in all licentiouſneſſe and exceſſe: For if the faithfull would imitate them in the errour of beliefe, and peruerſeneſſe of life, the world would change the hatred they beare towards them, to all fauour and louelove,
It is a very ſtrange thing, that this name of Chriſt, ſo ſweet & amiable, ſhould be ſo odious: this Name more odoriferous, then ſpread perfumes; this Name, which is not onelyonly a good odour in the noſtrills of God, in himſelfe, but alſo for vsus; making all acceptable to God which wee preſent vntounto him, our Prayers or Affections, our workes, and our perſons. But as wee ſay, that the Tygers enter into rage, vponupon the ſent of any Aromaticke druggs; ſo in like manner the world becomes ſtarke mad, vponupon the very odour of the Name of Chriſt. By this Name, Diſeaſes hauehave been cured, the deafe hauehave heard, the blind hauehave ſeene, the dead men hauehave been raiſed vp. By this Name, wicked ſpirits hauehave been expelled, Hell hath trembled thereat, Death was deſtroyed, God appeaſed, Paradiſe laid open, and all Beleeuers ſaued. This Name is venerable among the Angels, adored of the Bleſſed, exalted aboue any other name that can be nominated in this world, or in the world to come. To this Name eueryevery knee muſt bow, both of thoſe aboue in heauen, of thoſe on the earth, and of thoſe vnderunder the earth; and eueryevery tongue ſhall confeſſe, that IESVS is the Lord, ſitting in glory with God the Father. This is the glorious name, by which, and for which all things were, all creatures ſubſiſt, hauehave their being, their life, their operations, and their good: and yet neuertheleſſe it is hated of men, after the cuſtome of many barbarous Nations, who at the riſing of the Sunne, ſhoote their Arrowes againſt it with a thouſand maledictions, becauſe they doe but feele the ardour and heate of it at high noone day; not conſidering, that without the benefit of his beames and vertue they could not liue. And euen ſo the world ſhoote the darts of their hatred and madneſſe againſt Chriſt, who is the Sonne of Righteouſnes, when they apprehend but the ardour of perſecution, or elſe ſuppoſing that Christ brings with him ſome Inconuenience; whereas indeed hee is the true ſunne of all happines, and that without his light and ſpecial grace, there is nothing but darknes, miſery, the ſhaddowes of death, and death eternall.
Perſons empoyſoned with this hatred againſt the name of Chriſt, are of two ſorts: ſome be thoſe which make no profeſsion at all of him, but openly deteſt him, as Paynims, Iewes, Turkes, and miſcreants. The other hauehave ſome knowledge of him; but yet they are erronious Chriſtians, mingling the word of God with falſe Doctrines, Superſtitions, Inuentions, and humane Traditions, ſuch as be the Heretikes, and adherents to Antichriſt. And though this latter ſort, and their beleeuers, auouch not publikly any hatred to the name of Chriſt; yet they ſhew it by plaine and euident effects: as Saul before his conuerſion, perſecuted the Church of God, though his intention and meaning was no wayes ſuch: And which is much to be lamented, deluded, and abuſed Chriſtians, ſhewe oftentimes more rancorous & implacable hatred againſt the true faithful, then thoſe people themſelues, which hold the Goſpel in abomination, and ſuppoſe they beare a great zeale to Ieſus Chriſt, when they perſecute him in his members; and that they offer an acceptable ſacrifi…e vntounto God, when they put his children to death.
If it be wonderfull therfore, that this name of Chriſt, is hated of men, is it not likewiſe a very ſtrange thing, that true Chriſtians ſhould be hated one of another? For though they hauehave the moſt principall rights in the citie of this world, yet are they intreated as ſtrangers: they louelove all the world, and all the world hates them; they ſeek after peace, & eueryevery one makes warre againſt them; they are deteſted of their enemies, and yet they pray for them. They are the honeſteſt men of all others, and yet are perſecuted, then the moſt wicked ſort; they liue in the fleſh, and yet not according to the fleſh; they conuerſe on earth, and are citizens of heauen; they ſubmit themſelues to Lawes in their obedience, and by their holy life, ſurmount and excell them; others curſe them, and they bleſſe; they are puniſhed, and tormented as malefactors, and men would not hauehave them confeſſe and acknowledge who they are: their good names are ſlandered, and depraued, and yet wee are enforced to commend their integritie: mortall enmitie is put in practiſe againſt them, and no iuſt reaſon can bee rendred thereof: men are ignorant of their Profeſsion, and notwithſtanding condemne it. In a word, looke what the ſoule is to the body, the ſame are the faithfull to the world; the ſoule is diſperſed ouer all the members of the body, and the faithfull ouer the ſeuerall parts of the earth: the ſoule dwelleth in the body, yet is not of the body: and ſo the faithfull dwel in the world, yet are not of the world: the ſoule loueth the body, though the body warre and conteſt with it; and the faithfull louelove all the world, though all the world be oppoſite to them: the ſoule is encloſed within the body, as within a gaole or priſon, and yet ſhe preſerues the bodie; and the faithfull are impriſoned, and ſhut vp in this world, as within a priſon, and yet they preſerue & ſupport the world, by reaſon that for their ſakes, God forbeares to deſtroy it; and when the number of the faithfull is accompliſhed, then the world ſhall ende and finiſh. The ſoule is incomparably more excellent then the body, and the faithfull of infinite more value, then the world: The ſoule is of heauen, and the body of the earth; ſo are all the faithfull heauenly, whereas the body is wholly earthly, and terreſtriall: The immortall ſoule dwelleth as a ſtranger within our mortall tabernacle; and ſo the faithfull hauehave but a trauailing life in this corruptible world, attending moſt bleſſed and happie immortalitie: The ſoule being depriued of bodily delights, is made the better and more perfect: and ſo the faithful rudely intreated by the world, doe profit the more in the exerciſe of vertue.
From whence proceedes it then, that they are ſo hated of the world? why from this that they are not of the world: for if they were of the world, the world would louelove them, becauſe eueryevery thing loues it's like. But in that they are diſtinguiſhed, and ſeparated from the world, by the profeſſion of the Goſpell, which a doctrine ſo ſweet, amiable, and healthfull, comprehending, and expoſing the promiſes of the grace of God, and of life eternall, propounding ſuch ſacred, and admirable miſteries, ſuch perfect, and diuine Inſtructions, how comes it to be thus hated? Firſt, in that the world is ignorant of it: for thoſe that truly know it, cannot but louelove, and embrace it, and ſo of violent preſecutors, they many times become ardent and zealous Profeſſours. The reaſon of this ignorance is, becauſe it is altogether ſpirituall & celeſtiall, and the world earthly and carnall, which cannot beleeue, nor apprehend it, by reaſon of the ſublimitie and excellency thereof, no more then the beaſts can be capable of the diſcourſe of Reaſon. To which purpoſe, the Apoſtle affirmes in the firſt to the Corinthians, the ſecond chapter: Wee propound wiſedome to the perfect, a wiſedome no wayes of this world, neither of the princes of this world, which come to nothing: but we propound the wiſdome of God, which conſiſts in myſterie; that is to ſay, hidden, which God had ordeined before all ages for our glory, which none of the Princes of this world hauehave knowen; for had they knowen it, they would neuer hauehave crucified the Lord of Glory. But as it is written, theſe bee things which the eye neuer ſaw, the eare heard, nor that neuer hath entred into the heart of man; but God hath reuealed them vntounto vsus by his Spirit: for the ſpirit ſounds all things, yea, euen the profoundeſt matters of God. For who is he amongſt men, that knoweth the very things of man, but the ſpirit of man which is in him. No man in like manner knoweth the things of God, but the Spirit of God. Now we hauehave receiued, not the ſpirit of this world, but the Spirit which is of God, to the end that we might know the things that are of God: for theſe things to it ſeeme follies, and it cannot conceiue them, becauſe they muſt be diſcerned ſpiritually, but the ſpirituall man diſcernes all things. And in deed man being extreamely vaine in all his cogitations, in his opinions erronious, and in his vnderſtanding and will clean peruerted in matters of Religion; he takes darknes for light, falſehood for truth, and euill for good; no otherwiſe, but euen like to thoſe, whoſe taſte is depraued, or ſtomacke alienated, that delight more in groſſe and bad, then in good and wholeſome meats; or thoſe who hauing ſome bitterneſſe lying on their tongue, find the very hony it ſelfe to bee bitter in their mouthes.
Moreouer, the Goſpell manifeſting vntounto man his miſerie, his ſinne, his infirmitie, and his impotencie, he puffed vp with a conceit, and preſumption of himſelfe, abhorreth ſuch a Doctrine.
And which further grieues the ſame alſo, this condemnes ſenſuall, and carnall affections, together with worldly reaſon, commaunding a renunciation of ones ſelfe, and of the world, and man is loath to leaue the louelove of theſe things.
It ſummons alſo to the endurance of perſecution, and diuers things that are odious to the fleſh: ſo that affecting to liue at his eaſe, hee expels and driues away ſuch a Goſpell, which diſturbes his worldly repoſe, and the enioyance of his delights. Now, though the Lord hath abſolute power ouer all creatures, yet did hee not aboliſh this hatred of the world againſt the faithfull, from whence he workes many benefites for our good: for it is like a barre or rayle, which ſeparates vsus from the world, and the vices thereof. For if the world did not hate vsus, but rather loued vsus, what would come of it, but an adherence and confirmation of our ſelues to it, and ſo to be infected with the contagion thereof? whereas hating vsus, wee are thereby conſtrained to withdraw our hearts, and to alter our affections from it, that we may bee preſerued from the corruptions thereof, and aſpire to a better eſtate, then that of the world. While Iacob beheld the affable viſage of Laban, hee tooke delight in it: but when Laban chaunged his Countenance, then hee ſpake of returning into his Countrey of Canaan. While the children of Iſrael were not hated of the Egyptians, they dwelt willingly in Egypt: but after they came to bee hated, and ill intreated, they had a deſire to depart, to poſſeſſe the land of Promiſe. While the world ſmiles vponupon vsus, wee returne reciprocall contentment to it: but when it ſets countenance againſt vsus, and makes vsus feele the ſenſible effects of her hatred, then wee call to minde, and deſire our celeſtiall Canaan, whereof God hath promiſed to vsus a full poſſeſsion.
Furthermore, God makes vſe of the worlds hatred, as of a whip wherewith to ſcourge vsus, when we flie out too farre, and abandon our ſelues to the corruptions of the world. For then God looſeth the reines to this hatred, and permits them the execution of their malicious deſignes, as in this troubleſome time we hauehave had experience, through the wonderfull exceſſe of our ſinnes and tranſgreſsions.
Beſides, this hatred is a proper meanes whereby to exerciſe our vertue and conſtancie in the tryall of our Faith, Patience, Charitie, Perſeuerance, and Benignitie. It is alſo a proper ſubiect to vsus of ſpirituall victory; for where can any victory be without combate, any combate without oppoſition, any oppoſition without an aduerſary, or any aduerſary without hatred? The hatred of the world muſt erect vntounto vsus ſpirituall trophees and tryumphs: & the purple of our glory muſt be of a more luſtrous and reſplendant die, by the effuſion of our owne blood.
For if the Church were not hated of the world, what wonder were it, though it ſubſiſted, and perſiſted in the world, ſurmounting and trampling it vnderunder? and how ſhould we come to acknowledg the miraculous ayd & ſuccor of God, the depth of his prouidence, power, and protection? Should we aſcribe that to our ſelues, which proceeds meerly from him? & take that to our owne happineſſe, which is deriued immediately from his grace? But when God works a ſubſiſtēce to his church in the very mids of al the worlds hatred, it is no leſſe to be wondred at, then when it was preſerued in the midſt of Egypt & Babylon, among the moſt truculent and bloudy aduerſaries ſhe had: and as when ſhee was retyred within the arke, ſhe was ſecured amidſt the waues, winds, tempeſts, and ſtormes, within a floting and fraile reſidence. And if it be an admirable thing, that this Vniuers ſhould be maintained, being inuironed with ſuch a contrarietie of elements, ſurely it yeelds no leſſe cauſe of aſtoniſhment, that God ſtill preſerues his Church in the midſt of hatred, contradictions and worldly aſſaults.
Yea, the words of our Sauiour enioyne vsus to this obſeruation, that we ſhould be ſo farre from flattering the world, or ſeeking the approbation thereof in any poynt that toucheth & concerns religion, that cleane contrary we ought to hauehave it in continuall iealouſie and ſuſpition. And beſides this, it is not proper to the church to be applauded or exalted of the world, but rather to be moleſted and perſecuted; and the peculiar property of the children of the world, as the Deuill their father, is to hate; whereas the property of the children of God is to louelove; the whole law of God being comprehended in this one word, which is, To louelove God, and our Neighbour. From whence you may clearely diſcerne how far remote thoſe of the Romane church are from Chriſtianitie, being ſtuffed with paſsion in all their cenſures, & with hatred in their deſigns againſt vsus, reputing themſelues the more zealous Catholickes, in that they hate vsus, and their charities likewiſe towards vsus, being extreamly cruel & hard hearted: for out of the louelove they bear vsus, they put vsus to death, they perſecute and burne vsus, out of a louelove to our ſaluation: whereas we on the contrary, ſeeke peace and concord with them, ſo far as the duties of religion, or ciuility in conuerſation may permit. But if Chriſt, thogh he were glorious and omnipotent, ſuffred himſelf to be hated of the world, and of the enemies to his Goſpell, let vsus learne to admire, and imitate his patience & clemency. And when the world crowned him with thorns, can we look to be crowned with flowers? If they crucified him, will they glorifie vsus? we affect conformity with him in his beatitude, ſhall we diſdain to follow him in his perſecutions? And whereas the name of Chriſt is ſo holy, his cauſe ſo iuſt, and our profeſsion ſo authentick, what greater honor can be conferred vponupon vsus, then to ſuffer for ſo worthy a cauſe? Like vntounto the Apoſtles, we muſt reioyce that wee are found worthy to ſuffer for the name of Chriſt, and that with S. Paul, we may vaunt and glory in our tribulations.
For beſides the honour we receiue in ſuffring for the name of Chriſt, the reward wee expect therefrom is incomparable: For he that perſeuers to the end, ſhall bee ſaued. It is not ſaid, he that hates, that returnes like for like, that ſeeks reuenge, but he that endures: which is as much as to ſay, that perſeuers, that ſuffers, that vndergoes; for if there were no further queſtion, but of iuſt repelling of an iniury, many wicked men might hauehave as great a part in ſaluation, as the honeſteſt men that are. Moreouer, Chriſt will hauehave his Goſpell auerred, not onelyonly by the voice, but euen by the croſſes and afflictions of the faithfull: for then onelyonly we manifeſt our firm belief, when the tormēts of the world cannot ſhake our credulitie, nor the profeſsion therof which we make. What more infallible teſtimony can we yeeld to the word of Chriſt, then by our indurances? what more authenticke ſubſcription, then our blood? what more ſure ſeale thē our death? what more ſolemne ſatisfaction, then the ſacrifice of our bodies? In this warfare, he performes moſt of a man, that vtters the leaſt part of a man; and thereunto we are ſummoned, rather to ſuffer, then to act or execute.
The very words of the text are herein more remarkable, in that they properly inferre the ſuſtaining of a heauy burden, or elſe ſome aſſault or hot combate: all which implies, how ſuch endurances for the name of Chriſt, are both hard and heauy. They are intimated to be no leſſe in the word of the croſſe, which was a marueilous painful torment; and by the burning furnace, wherein we are tried and purified, as gold and ſiluer is in the fire: ſo that if we mean to make profeſsion of the name of Chriſt, we muſt bee prepard & reſolued not only for light & eaſie temptations, but for thoſe moſt extreme and terrible.
And becauſe Ieſus Chriſt ſaith, Hee that perſeuers, or endures, hee giues vsus heerein to vnderſtand, how it is not enough for vsus to ſuſtain one kind of affliction; but generally and without exception, al thoſe wherwith it pleaſeth God to examine and try vsus: for ſome wold willingly paſſe ouer a little contempt and ſcorne, but not an open ignomie: others, the loſſe of goods, but not of their liues; but without reſeruation or exception of any trialls, we muſt perſeuere and ſuffer to the end.
This word alſo ſignifies to ſuffer with courage and magnimity: for many indure, which can not bee ſaid to ſuffer, being vanquiſhed and ouercome, yea, euen ouerwhelmed with the burden, being ouercome with the violence of the temptation, or of the contrary ſhocke, and force. He therefore is properly ſaid to ſuſtaine or ſuffer, that ſupports and endures, without abatement of his courage. And therefore patience is here recommended vntounto vsus, one of the moſt neceſſary vertues for a Chriſtian, for it helps to preſerue all the others, which without this would faile, and prooue defectiue. It is patience that bridleth our affections, appeaſeth our paſsions, moderates our violences, ſwaies ouer our temptations, reduceth errant reaſon into the right way, eſtabliſheth the ſoule in her proper ſeat & reſidence, and confirmes her in her offices. There is not a greater miſery in the world, then not to hauehave patience in time of miſery: without patience the leaſt inconueniences are inſupportable, & with patience, thoſe moſt extreme made light and eaſie. And as the pearle in durt, cauſeth it's beauty to appeare; ſo a patient man in aduerſity, makes his vertue to ſhine and appeare.
But in that excellent beginnings are altogether vnprofitable with out a finall proſecution, Christ ſaith not ſimply, He that endures, but he adds, euen to the end. For to what purpoſe is it to hauehave begun a work well, and then to giuegive it ouer? to hauehave run wel, and then lye downe in the midſt of the race? to hauehave fought at firſt valiantly, and cowardly at laſt to yeeld? to hauehave paſſed the danger of the waues, of the tempeſts, of gulfes, of rocks, and of Pirates, if we periſh hard by our Port, and ſink within the channel? wherfore we muſt adde perſeuerance vntounto patience, which is the end & the accompliſhment, both of patience, & all other vertues. For what comes of patience without perſeuerance, but a ſhameful reuolt? and what honor ſhal the other vertues hauehave, except perſeuerance crowne them, which conducting them to their laſt period, makes them victorious and triumphant: wherefore let vsus ſuſtaine, euen to the end.
This end is chiefly that of afflictions, and not ſuch an end as the ſenſe or feeling of our fleſh, and our own proper affections could deſire; but ſuch as it pleaſeth God to giuegive vsus. For it is not lawfull for vsus to ſhake off our croſſe, nor to ſhrinke from vnderunder the burden which God layeth on vsus, but reſolued, vndergoing the ſame, we muſt attend, while God diſcharge vsus thereof.
Secondly, by this end is vnderſtood the period of our temporal life; for it is not enough to hauehave ſuſtained for a long time, wee muſt ſupport euen to the houre of death, which is the coronation of our life. And certainly, in that the end of this life is ſhort, and the number of our dayes cut off; would it not be a wonderful cowardiſe, if we ſhould not perſeuer, and endure to the end?
But how can we do this, when our infirmities are ſo great, and our indurances ſo difficult? In the firſt place this muſt be done by a ſerious renunciation of our ſelues, and of all other earthly things, which wilbe of no power nor force to ſhake vsus, if wee contemne them, & be abſolutely dead to the world. Next of al, by a conſtant faith in God and in his word, which aſſures vsus, that his ſpirit will eaſe in his behalfe our debilities, & his power will take place in our infirmities, and hee will not ſuffer vsus to be tempted aboue our ſtrength, but hee will renew our force, and giues vsus a good & happy iſſue of our temptations. Finally, by zealous and continuall prayers vntounto God, of whō they ſhall be heard, as he in his wiſdom ſhall find it moſt expedient for his glory, and our ſaluation: for prayer does fortifie faith, it ſupports hope, inflames charitie, confirmes patience, encreaſeth al other vertues; it expels ſadnes, baniſheth feare, comforts afflictions, eaſeth vexations, mollifies torments, reneweth forces, makes the courage inuincible, it ſurmounts temptations, giues victory to al oppoſit aſſaults, & remedy to al inconueniences. Why ſhould we then doubt, or what need we feare, relying vponupon ſuch puiſſant ayds, and being further encouraged by ſo faire a recompence, as that of ſaluation. For, whoſoeuer perſeuers to the end, ſhall be ſaued. This promiſe is not like to thoſe which men make one to another, or captains to ſouldiers, which oftentimes prooue fruſtrat without any effect, or by the death of ſouldiers, & captains, or els for want of power and good will. None of theſe things can make void or fruſtrat the promiſes of Chriſt, to them that perſeuer and indure to the end: not death in our owne perſons; for it leads vsus to life; not death in the perſon of Chriſt, for it is immortall; not want of power, for he is almightie; nor of good affection, for he hath ſuffered death for vsus, teſtifying therein an infinite louelove toward vsus. In a word we muſt not call in queſtion the verity of his word; for that is infallible.
Furthermore, this promiſe is not of weake or ſlight importance; for it intimates vntounto vsus a deliuerance from an extreame miſerie, which is, from eternal death and damnation; to the horror wherof we are naturally ſubiect, and from which it hath pleaſed the Lord to redeeme vsus, out of his wonderful goodnes and mercy: for if men reioyce ſo much for eſcaping ſome eminent or great peril, or for being preſerued a little while from death, which neuertheleſſe is ineuitable, what a ioy ſhould poſſeſſe vsus for our liberty, and eſcape from eternall death and perdition, and to bee preſerued from the ſame for euer, conſidring the ſmal number of thoſe that ſhall be ſaued, in reſpect of them that ſhall periſh.
Wheras vntounto this benefit, there is alſo annexed an aſſured poſſeſſion of eternall Beatitude, the which Chriſt alſo inferrs, ſaying, Whoſoeuer perſeuers to the end, ſhall be ſaued. If he promiſed a life of many hundreds or thouſands of yeres in this world, men would make great eſteem of it, eſpecially when it were exempted from all moleſtations, ſadneſſe, griefe, infirmities, & all encombrances; but accompanied with ioy, contentment, health, power, and ſecurity of eſtate & condition. But much more alſo, were it magnificent and glorious, for the inioyance of great wealth and many dominions of a floriſhing kingdome, and famous empire, repleniſhed with whatſoeuer the eie, the eare, or the heart could wiſh. And Ieſus Chriſt promiſeth much more vntounto vsus thē all this, ſaying, He that continues to the end, ſhal be ſaued. For what can be comparable to this ſaluation, which in all circumſtances, is moſt abſolute and perfect? the place thereof, is heauen; the continuance therof, is eternall; the conſtancy therof, is ſubiect to no mutation; the poſſeſsion ſecure and certain, the nature of its benefits are incorruptible, incomprehenſible, and diuine; their number, infinite; their degrees, eminent and ſupreme; their meaſure, immeaſurable; and their puritie, without taint of euill or corruption: for they are all abſolutely perfit, holy, and bleſſed of God; the peace thereof is without moleſtation, the glory thereof, is the glory of the Lord God almighty. How different then is this ſaluation, from a fraile and tranſitory life, which is nothing but a ſhadow, deuoured & ſwallowed vp in miſeries, and mortality? A life, which humors, griefes, and inflamations conſume & extenuat, which the aire makes ſick, which meats ſurcharge, which abſtinence weakneth, which ſorrowes waſte, which paſſions diſturbe, which cares do wrinkle, which pouertie abaſeth, which old age bends and makes crooked, which torments ouerwhelm; and which a lamentable death doth finiſh; a life aſſayled with a deluge of euils, wherin there is no firme ſtation, where we can ſcarcely ſee one poore branch of the flouriſhing Oliue, wherupon the fearfull Doue may for a moment faſten the foot. A life affording the ſame reſidence allotted to vnclean beaſts, and the ſame light, which the very wormes of the earth enioy. How far, I ſay, more excellent is the ſtate of ſaluation, then this preſent momentary life where no neceſsities preſſe, no annoyances diſturbe, no apprehenſions moleſt, no miſeries approch or draw neer vntounto, but repleniſhed with happineſse and beatitude; where life is without death, ioy without ſadnes, youth without old age, peace without trouble, light without darknes, abundance without defect, good without euill, ſecurity without danger, & felicity without end.
This ſaluation is ſo much the more to be deſired, in that it cō pleatly comprehends the happy eſtate of our whole perſons; that is to ſay, both of …e ſoule & body, the which Chriſt ſignifies in ſaying, He that continues to the end ſhalbe ſaued. For otherwiſe, how can we be ſaid to be ſaued, if we might alſo bee ſaid to be loſt? and Chriſt comming to ſaue that which was loſt; and abſolute & entire man being loſt, muſt he not likewiſe in his intire and abſolute eſtate be ſaued? For what a defect were this, when Christ hauing aſſumed our entire perſon, hee ſhould hauehave redeemed but the moity therof? If he were but our half Sauiour, and that by him we were but ſaued in part? And who doth not ſee, that the Iuſtice of God requires the preſentation of whole man; and as in the one or other part he hath participated of good or euill, he hath his ſhare in the retribution, both in the one, and other part?
But how ſhould this come to paſse, that this very body diſsolued to aſhes, atomes, and elements, ſhould returne to it's former frame and compoſition? O man, he that reuiueth the dead, & that calleth things which are not, as if they were, cannot hee giuegive life after death, and repeale it from ruine and deſtruction? If he created it when it was not, can he not repair it when it hath once bin? eſpecially when creation is a greater work then reparation, & to make, more then to reſtore. If he hath made of earth fleſh, and of fleſh, earth; can hee not of earth, reduce it to be fleſh again? for to him whoſe wil was to create, can any thing be difficult or vnpoſsible? though this worke exceed beyond meaſure the order and power of Nature, yet do not think that it ſurmoūts the power of the Author of nature, who by a vertue and power ſupernatural, gaue being to Nature; and who can when he pleaſeth, exceed the bounds of nature, thorow the infinitie of his power, which is comprehended within no bonds nor limits. And if thou doſt but contemplate Nature her ſelfe, and the ſeueral parts of this world, high and low, maiſt thou not diſcern examples of the great power of God, which may be vntounto thee as Images and figures of thy reſtauration? For, but lift vp thy eyes to heauen, mayſt thou not ſee the Sun, who after he hath run his courſe, and is ſpent after the maner of a death in the weſt (no otherwiſe then as if it were extinguiſhed) he returnes againe to appeare, & ſeems raiſed vp in the Eaſt, with the reſplendencie of his former luſtre, the ornamēt of his beames, and the brightnes of his light? and by his alternatiue abſence and preſence, doſt thou not ſee the day dye in the night, being buried in all parts in darknes, & then again to renew and reuiue, with clarity, beauty, grace, luſtre, and ornament, cauſing his death to die, which is the night, and opening its ſepulchre, which is the darknes, liuing till night by a continual and indifatigable viciſsitude, ſucceeds it, & brings it change, giuing an end to it, as before it receiued light from the ſame. And do ye not behold the innumerable company of lights celeſtial relightned, which before ſeem'd quite put out, the twinckling of Stars reuiued, the light of the Planets renued, & the wanes and increaſes of the Moone reeſtabliſhed? Moreouer, by the remotion or approch of the Sun, who does not perceiue al ſeaſons to returne with their qualities, forces, and vertues? Winter with his colds, humidities, and raines; the Spring with its beauty, ſweetnes, & flowers; Summer with its heat, ſiccitie, and drought? who likewiſe diſcerne not the leafeles trees to reaſſume their verdure and ornament, dead plants to reſprout, withered herbs to refloriſh, and corrupt ſeeds to reuiue: for that which thou ſoweſt cānot quicken before it firſt die. Cor. 15A moſt wonderful thing! that Nature ſhould deſtroy to preſerue; take away, to reſtore; ruinate, to maintain; corrupt, to reuiue; and conſume, to augment; and that things by her defeated, ſhold be reſtor'd, made more beautifull and abundant: the which thou maiſt euidently ſee in the wheat, which being laid in the parts of the earth, as in ſepulchres or graues, after it hath putrified, it coms vp again much more rich and plentiful then before. And to ſay truth, the condition of all things in this Vniuers, is renued by their loſſe, and ſuffer a falling away for their further reparation: ſo that all theſe ordinary reuolutions, theſe mutable & rowling orders of things, are nothing but teſtimonies, and intimations vntounto vsus, and as it were a delineation, and draught of the Reſurrection of the dead; the wonder whereof God hath rather expreſt in his works, then declared by his Miniſters, by his power, rather then by his word; and by Nature, rather then by Propheſie; that ſo thou mighteſt be made more fit for the doctrin of Faith, being inſtructed by the experience of this world, and ſo thereupon they ſhould reſolue and firmly beleeue, that he will likewiſe reeſtabliſh thy perſon▪ for as thou ſeeſt, hee reeſtabliſheth all things.
Wherfore then, ſhould we fear, either the deſtruction, or endurances of this body, ſeeing it muſt be reſtor'd, yea into a glorious eſtate, conformable to the body of Ieſus Chriſt? why ſhould we fear the hatred of the world, which cannot exceed the reſpects of this world? nor bee any obſtacle to the accompliſhment of our ſaluation? Let vsus perſeuer vntounto the end: for he that ſuffers to the ende, ſhall bee ſaued. So as there is no temptation that can ſhake our conſtancy, neither the cruelties of oppreſsion, nor the perplexities of pain & anguiſh, nor the rigor of perſecution, nor the hardnes of famine, neither the ignominy of nakednes, or the horror of perill, neither the furie of the ſword, nor the miſeries of life, neither the violence of death, nor the force of all the creatures ioyn'd in one.
But by reaſon that in this general hatred of all men againſt the Church, we perceiue the wrath of God kindled againſt vsus, becauſe of the extremity of our ſins, let vsus acknowledge them in their horror, with a deteſtation, & renunciation of them: let vsus lament with a profound contrition, in ſighs, and teares, imploring Gods mercy, to the end that his indignation ceaſing, he may ſtay the power and fury of ſuch as hate vsus. And let vsus be cōforted, in that if we are hated of the world, we are beloued of God; & that as we cannot louelove God and the world together, ſo both God and the world cannot ioyntly louelove vsus.
If we ought to endure for the name of Chriſt, it is freely giuen vsus, not onelyonly to beleeue in him, but alſo to ſuffer for him: thogh men make war vponupon vsus, yet can they not take from vsus the peace of God, nor the peace of our conſciences. If we be depriu'd of our earthly commodities, yet ſhall we not be exempted from the treaſures of heauen: we may take ioyfully the being ſtript of our goods, and chuſe rather to be afflicted with the people of God, then to enioy for a time, the delights of ſinne, eſteeming opprobries for Chriſt, greater riches, thē the treaſures of Egypt, in reſpect of their renumeration. If we ſuffer any loſſe of the body, we ſhal find gain of the ſoule, and that is a good return, when we loſe for to gaine: for in theſe loſſes, the ſpirit profits and purchaſeth incomparably more then the fleſh loſeth. If we be put to triall by baniſhment, why all the earth is the Lords, and though we ſhould bee diſpearſed into the moſt ſauage Deſarts, yet ſhould we not be ſeparated from God, nor loſe the priuiledge of being Citizens in heauen. If moſt violent aduerſities aſſaile vsus, the indurances of the time preſent are not comparable to the glory to come. Our light afflictions, which doe but euen paſſe ouer head, produce in vsus an eternal ioy of a glory ſuperexcellent. For if in this tranſitory world we ſee a number of men expoſe themſelues to the extreameſt hazards and perils, be it out of a thirſt after glory, deſire of riches, be it for ambitions, quarrels, or the wars of their Princes, ſhould wee refuſe to ſuffer for Gods cauſe, ſuch things as others ſuffer for meer worldly reſpects? If we be vrg'd to impriſonment, the Spirit of God will enter in with vsus, to giuegive vsus conſolation, and to reſide with vsus, and in vsus. And though the priſon were like the deuils houſe, yet by the ſpirit of our God, and by the efficacy of our prayers, we may be able to aſſault and ſubdue him in his own houſe: we ſhall put him to flight, to the greateſt profundities of his depths, as an Adder, or Snake, who being purſued, betakes himſelf to his hole & concauity, keepes himſelfe in, folds himſelfe vp in his twiſts, hides himſelfe, and dares not appeare: we ſhall ſend him from the priſon to his hell, from the gaole to his place of torments. And it need not be hard for vsus, to be ſequeſtred from the things of this world, ſeeing we are but ſtrangers to the world, & in that the world is worſe then a priſon; for the priſon hath no ſuch darknes in it, as that of the world, which blindes mens vnderſtandings; neither are there any ſuch ſtrong bonds, as thoſe of the world, which doe ſo hamper the ſoule; nor ſo euill ſents as the odors of the world, which are ſtinking affections, and infected corruptions, that defile both heauen and earth. It holds not ſo many wicked ones within the precincts of it, as the world, which comprehends them all, neither expects ſuch terrible Iudgement as the world, which ſhal heare the ſentence of eternall condemnation. To conclude, if the priſon hath darkneſſe, our ſelues be light in God; if bonds, we are free in the Lord; if odious ſtinches, we are a good odor to God, through Ieſus Chriſt; if we are found guilty, we are iuſtified before God; if the Iudge bee there ready to giuegive iudgement, wee ſhall one day iudge as aſſiſtants with Chriſt, & Iudges of all the world in like manner. For if a Chriſtian out of priſon renounceth the world, how much being in priſon, ought he to doe the like? And what matters it, what hee is in this world, ſeeing he is out of the world? And thogh his be encloſed within a priſon, for are not all things open and at liberty to the Spirit? who wil not forbear to breake through roofes, or vaults, when in ſpirit hee may take his free carriere, glide vp to heauen, and make his happy ſallies euen into Paradiſe? That euen as they that deſcend into a deepe & dark well, they ſee there at all times the ſtars of heauen; ſo likewiſe the faithfull, in the deepeſt obſcuritie of the dungeon, faile not with the eyes of faith, to behold the glory of the heauens, & the radiant light of Gods countenance, which brings repleniſhment of ioy: and then queſtionles, may a man be ſayd to hauehave loſt his earthly condition, when the ſpirit is rauiſhed vp into heauen: for the body then hardly feeles any miſery, when its ſoule is with God, and conuerſeth with the bleſſed. But if in being releaſed out of priſon, we muſt indure death, or martyrdome, Chriſt will be benefit and gaine, vntounto vsus both in life & death. 2. Tim. 2. If we die with him, we ſhall alſo liue with him; and happy is that death which brings with it life, and opens vntounto vsus the gate of immortality. And further, it will bee much glory for vsus, to ſet together and cyment the Church of God, with our blood and aſhes. And if this death be outwardly odious and ignominious, we do but in it contemne the diſhonour of the world, we being for the name of Chriſt, annihilated in worldly honor, calling to mind, how Chriſt was firſt crowned with thornes, before with glory; hee did firſt climb the croſſe before he moū ted vp into heauen; and nayled therunto between two theeues, before he ſat at the right hand of God his Father. If this death be painfull, our ſoule ſhall be victorious ouer all bodily torments, by the diuine vertue of our Lord, who out of his deare louelove tranſforming vsus into himſelfe, will make vsus incompatible, euen as he hath done many other zealous & conſtant Martyrs, which hauehave ſuffred in their bodies, as in ſtrange and different fleſh, who, without aſtoniſhment, beheld their bodies, all on a light fire, their entrailes hanging downe, their members burnt off, and falling downe piece by piece, and their …iuely fleſh brought to duſt and aſhes. By their heauenly notes, they hauehave drowned the wind and rumour of the …ames; and by the and our of their zeale, vanquiſhed that of the burning fire, and in the midſt of fire-hot coales, as if it had bin vponupon a bed of flowers, th…y hauehave ioyfully exalted their happy and bleſſed ſoules. Whereunto may further be added, that the more cruell & torm…ting our kind of death is, ſo much more excellent and eminent w… …e conſtan…y of our
End of the text · Peter du Moulin Jr, A Preparation to Suffer for the Gospel (1623)