For the Troubled in Mind or Afflicted in Body, Text 2
A verie godly and learned Exhortation to ſuffer patiently impriſonment, exile, or what miſerie ſoeuer els may happen to a man in this life for the profeſſion of the Goſpel of CHRIST IESVS.
IF the worlde hate you, good Brethren, and thereupon with ſundrie afflictions and griefes do moleſte and vexe you, marueile not with grudging, but prayſe GOD with patience, who in this fornace faſhioneth you to the lykeneſſe and image of his owne Sonne,Ioh. 15. whome the worlde hath hated from the beginning, for whoſe ſake alſo in no wiſe it can louelove you, but with moſte ſpitefull hate will purſue you, euen vntounto the death, for that you are choſen by Chriſt from the worlde,Rom. 6. to walke foorth and bring out fruite, which ſhall continue to ſanctification, whereof the end ſhalbe euerlaſting life. For as a riche and beautifull Harlot full of amorouſe filth, with a painted face, wantō looks, trimme araye, fayre wordes, large promiſes, great giftes, & with the entiſement of quiet, wealthie and pleaſant life, allureth them on whom ſhe caſteth louelove (yet at the end rewardeth them with pockes, piles, fighting, brawling, and moſt ſhamefull death) whom if ſhe can by no meanes entiſe to folow her fancie, ſhe hateth ſo deadly, that ſhe ceaſeth not, but cauſeth the whole rablement of her bawdie bawdes, ruffling royſterkins with brawling bragges, ſhamefull ſlaunders, ſubtill ſurmiſes, quarreling queſtions, and falſly fayned accuſations, to vexe, trouble and bring to deſtructiō: So the Princeſſe of the world, that moſt filthie harlot wooeth Gods children, eſpouſed vntounto his ſonne Chriſt, to breake their faith and trouth to him plighted, and to become her dearlings, ſetting before their eyes all the kingdomes of the worlde and the glorie thereof, promiſing with holowe holines, ſubtill ſuſpicion, falſely fained religion, and a pokefull of ſuch pretie perſuaſions, that if they wil fal downe and worſhip as ſhe doeth, ſhe will giuegive vntounto them all theſe ſame: for then ſhall they be her owne deare dearlings, and ſhe will louelove them, as her owne: but the end ſhalbe moſt dreadful damnation.Ioh. 15. Whom if ſhe cannot perſwade, neither by one way or by other vntounto her louelove, from Chriſt their beſt and onelyonly beloued ſpouſe, ſhe conceiueth ſo great an hatred againſt them, that ſhe ſtirreth all her champions with might & maine to doe them diſpleaſure in their goods, to worke them hatred of their friendes, to impayre their good name, to puniſhe their bodies, to offende their conſciences, to make their life yrkſome vntounto them, and moſte cruelly without merciemercy to kill them, yet whoſe death is moſt precious in Gods ſight, and hath to rewarde a moſt glorious reſurrection. Thus the worlde hath ſerued our deare and beſt beloued Chriſt before vsus for our ſakes, who was giuen into the handes of this harlot to be thus cruelly dealt withall, for to be vntounto vsus a patern, which we ſhould folow,1. Pet. 2. an image, after which we muſt be faſhioned, painted forth before our eyes in the Scriptures, to teache vsus to folowe his trace with patience, and in running this race to cōceiue comfort,Rom. 8. hoping after victorie through fayth in him,Rom. 15. who both gaue vsus warning of the paine, and leſt we ſhould faint, to comfort vsus, promiſed victorie,Ioh. 16. ſaying, In the world ſhall you hauehave affliction, but in me peace: be of good cheare, for I hauehave ouercommed the worlde. To fight with a puiſſant enemie, whoſe courage was neuer abated, whoſe ſtrength is inuincible, and who hath bene oftentymes aſſailed by many, but neuer vanquiſhed, might diſcomfort a weake heart, and cauſe it to giuegive ouer at the firſt without further reſiſtance: But for ſo much as this ſtern madame with all her chiualrie and force is ſo ouercome, and weakened to our handes, that ſhe is not able to reſiſt, what countenance ſo euer ſhe makes, much leſſe able to ouercome ſuch as doe ſtoutly withſtand her malice and crueltie, how faint hearted & cowardly milkſoppes may we be iudged, that wil be abaſhed, and may not abyde the lowring countenance of a feeble, maymed, and beaten bragger, eſpecially ſeeing that in ſtriuing faithfully againſt her and her ſouldiours, the loſſe of renowme here is the purchaſing of eternall glorie, the loſſe of worldly goods, the gayning of heauenly riches, the loſſe of a miſerable and ſhort life here, the winning and very entrance into a ioyfull and euerlaſting life in heauen? Is the friendſhippe of the worlde ſo deare to vsus, that therefore we ſhould not eſteeme Gods fauour? Ought our goods, wife, children, friendes, landes and poſſeſſions ſo much to be regarded, that for to ſaue them we ſhould forſake the heauenly riches and euerlaſting inheritance? Ought we to be ſo deſirous to liue here, that for a ſhort life and vnpleaſant, we will purchaſe an euerlaſting and moſt painefull death? But the burthen of pouertie is importable, hunger, impriſonment, exile is intolerable, the bitter ſtormes of perſecution, and the ſharpe ſhowres of death are ſo inſufferable, that we feare leaſt we ſhoulde not be of power to abide and paſſe thorow them, and therefore do thinke it better to ſit ſtill then to riſe & take a fall, better not to enterpriſe the conflict, then in the middes for lacke of ſtrength through faintnes to giuegive ouer with ſhame, and runne away. How delicate, fearfull, and therefore vnwilling the fleſhe is to ſuffer, common experience teacheth, al men hauing any feeling of them ſelues perceiue, and chiefely they, who ſetting all perſuaſions of the fleſhe apart, hauehave of full purpoſe and reſolute determination with them ſelues, entred into the ſchoole of ſufferance, beginning at Chriſt his croſſe, and ſo forth to learne therein onelyonly to glorie, can by that they feele in them ſelues beſt declare. For as the deadly foe to mankinde aſſaulted our deare brother Ieſus Chriſt then moſt hotly, after he perceiued by plaine tokens, that he was Gods Sonne, bent, by the croſſe and contempt of the world to enter into glorie with ye firie dartes of famine,Math. 4. pouerty, ignominy, ſhame, & afterward with the feare of death: on ye other part, with plentie, riches, honour, poſſeſſions, and glorie of the whole world, knowing moſt perfectly yt theſe perſwaſions ſhould be moſt ſtrong to moue & perſuade the fleſhe to refuſe ye croſſe, weying ye paines & the trauail with one eye, & the pleaſant wealthy honour with ye other: ſo he ceaſſeth not to aſſayle Chriſtes mēbers with the ſelf ſame entiſements, to cauſe the fleſhe to abhorre the croſſe, and ſeeke after eaſe, but then moſt buſilie, when he perceyueth the heart moued by Gods Spirit to cō temne theſe as vanities, and to ſeeke after true wealth, quietnes and glorie. And without al doubt the miſtruſt in Gods prouidēce, wherewith all fleſhe is naturally infected, & feare of the great painfull bitternes, yt hunger, impriſonment, & perſecution bringeth, alwayes obiected and propounded by the delicate fleſhe, doth moue the heart of man to hate, and flye by alwayes the croſſe, and to inuent and pretende excuſes and cauſes which it ſhould be better to refuſe thē to enter into trouble, among which this is not the leaſt, yt the fleſh, not regarding Gods working in the middes of afflictiō, far aboue the capacitie of mans witte, pretendeth as though it would gladly for trueths ſake enterpriſe great matter, but yt it hath not power giuen, able to go thorow withal accordingly. And this excuſe is pretēded euen by them, yt yet wil not ſeme to be fleſhly, but ſpirituall, not flattering the world for feare, but fauouring the trueth of louelove, & ſo deceiue them ſelues, where they vtterly forſake & refuſe that thing they would ſeeme moſt gladly to obtayne. Wherein they cōmit double offence: of hypocriſie, whē they would ſeeme to be that they are not: and of incredulitie, for that they declare plainely in this ſaying, that they thinke either that God can not, or els that he will not cōfort, ſtrengthen, and deliuer them forth of all miſeries, not eſteeming his promiſes, wherein he hath declared his will, neither marking his wonderous working for his children from time to time in their afflictions, wherein his power moſt manifeſtly appeareth, neyther yet conſidering his fatherlie care, which is more mindfull and tender ouer his, then the mother can be ouer her onelyonly beloued childe. It ſufficeth betwixt man and man, ſpecially if they be of honeſtie & credit, that things paſſe by word and writing: we perſuade our ſelues, that the thing ſo promiſed & confirmed ought and alſo ſhalbe performed. VponUpon this perſuaſion, if the Prince promiſe to the ſubiect, the noble man to the meane, the father to the ſonne, and among marchants one to another, it is accounted ſo ſure, that we will make our reckoning thereof, as though we had it in poſſeſſiō: ſuch truſt we giuegive one vntounto another: and ſhall we then doubt in Gods promiſe, which hath not only paſt by words, but alſo by writing ſealed, & confirmed with the bloud and death of his onelyonly Sonne? Is there any man ſo mindfull of his promiſe, or ſo able to performe the ſame, as our heauēly Father is, of that he promiſeth to vsus? It is cōmonly ſeene among men, that leagues, couenantes and bargaines can not be ſo wiſely made, nor ſo ſurely confirmed, but that with wyelie falſhoode and falſe vnfaithfulnes, they are defeated & of none effect. But God is ſo faithful in performing the thing to vsus, which he promiſeth, that heauen and earth ſhal rather come to nothing, thē one title of his promiſe ſhalbe vnperformed. Yea, they that miſtruſt or doubt of the ſuretie of his promiſe, are no leſſe in doubt whether there be a God or no. For to doubt or denie his trueth and fidelitie, is to miſtruſt or denie him to be GOD. A Prince & noble man for his owne honour ſake, a Father for his father like affection to his childe, a Marchaunt for his credit ſake will kepe their promiſe: & would not our heauenly Prince (who as he hath made all things to ſerue to his owne glorie, ſo will not giuegive the ſame to any creature) hauehave his honour herein aduanced and moſt highly regarded, that he is moſt ſure, iuſte, and true of promiſe? Would not our heauenly Father we ſhould perſuade our ſelues, that his louelove towardes vsus doth farre ſurmount the affection of a carnal father to his childe? Can any man ſo much eſteeme his owne credite, and eſtimation of truſtines, as he, who is faithful trueth it ſelfe, regardeth ſo to be knowen to his creatures? It is the greateſt diſhoneſtie among men to be ſo vnthankfull, to ſuſpect or miſtruſt him, whoſe friendlie fidelitie, and faithfull friendſhip we hauehave bene ſure of at al times, whenſoeuer we hauehave bene in diſtreſſe: much more ſhame is it, to ſuſpect, miſtruſt, or doubt of Gods faythful aſſiſtance, whēſoeuer we ſhal hauehave need, for ſo much as his faithful friendſhip, & friendly louelove is farre aboue the truſtines of man, as heauē aboue ye earth, fine golde aboue filthie droſſe, & precious pearles aboue dirtie doung. Yea there is no engine, wherwith ye deuil worketh ſo forcibly mans deſtructiō, which draweth ſo many frō god, & doth wring forth of Gods iuſtice his fearfull vengeance, as miſtruſt in gods promiſe, & incredulity: On the other part, nothing attaineth ſaluation, bringeth men nere to Gods preſence, & draweth forth of gods merciemercy his fauourable louelove, but only fayth & conſtant affiance in his moſt ſure & faithfull promiſes. The loſſe of riches, landes, & earthly poſſeſſions is a ſore grief: but is not the winning of an hundred fould ſo much, and the obtaining of an euerlaſting kingdome a good ſalue for this ſore? If we gaine with the loſſe of tranſitorie things, heauenly treaſures, with the forſaking of worldly friēds, Chriſt to be our deare & ſure friend, and with refuſing father, mother, brother, ſiſter, wife, childrē, purchaſe God to be our moſt mercifull Father, Chriſt our moſt louing brother, & to be loued of the Sōne of God, as his deare dearlings, & only beloued ſpouſe, what hauehave wee loſt? what greater gain can we hauehave? or what more profitable exchāge can be made? This bargaine and profite hath our heauenly Father promiſed vntounto vsus by a byl of his owne hand, ſealed with the bloud of his only Sōne, teſtified by the witnes of his Apoſtles, and left with vsus in our owne cuſtodie to be paide at the ſight, whenſoeuer we ſhall require it: whereof this is the content: Who ſo hath forſaken houſe,Matth. 9. brother, ſiſter, father, mother, wife, children, or landes for my Names ſake, he ſhall receiue an hundreth folde, and the inheritance of euerlaſting life. Who will denie, but that hunger, colde, nakednes, extreme pouertie, & want of things partly neceſſarie, are an heauie burden for man to beare? but the weight hereof is lightned and made eaſie to thē, that with right eye, & vnfainedly,1. Pet. 5. do beleue Gods promiſe, and caſt their care on him. Caſt thy care vpō the Lord, for he hath care ouer thee.Math. 6. Your heauenly Father knoweth yt you hauehave neede of all theſe things, meate, drinke and clothes: he miniſtreth theſe things in due time to the beaſtes of the earth, the fouls of the aire, the fiſhes in the ſea, he clotheth and decketh with beautifull apparell the flowers of the fielde, according to his promiſe: and wil he not keepe his promiſe vntounto vsus, for whoſe ſakes he hath made theſe creatures, and hath made vsus lords ouer them?Pſal. 8. What cauſe hauehave we rather to miſtruſt his promiſe, thē ye birde that flieth forth in ye morning vponupon this natural perſuaſion, yt ſhe ſhal finde foode, not douting, but he, who made her, wil not ſuffer her to ſterue with hūger? HaueHave we ſeene ſuch as hauehave put their truſt in him, ſterue for hūger, die of cold,Pſal. 37. periſh through nakednes? It hath not bin heard of, yt the righteous hath bin forſaken,Pſal. 9. or his ſeede (begge) wāting bread. For they yt know the Name of the Lord, wil truſt therin: for he forſaketh not them, that ſeeke after him.Math. 6. Seeke after ye kingdome of God & the righteouſnes therof, & all theſe things ſhalbe miniſtred vntounto you, ſaith Chriſt. If he be true that maketh this promiſe, why ſhould we feare hunger, colde, or nakednes? If he be not to be truſted, why will we take on vsus his Name? If we cannot denie him, but to be moſt iuſt of promiſe, as he is in deede, we argue our ſelues of to much hypocriticall incredulitie, when we ſaye, that we woulde gladly ſuffer theſe for his ſake, ſauing for feare to want neceſſaries in our neede, and that wee ſhall not be able to abyde it. And he hath promiſed no leſſe aſſiſtaunce, ayde, and comfort in all kinde of perſecution, whether it be impriſonment, baniſhmēt, loſſe of life or any membre. Yea, becauſe we ſhould not faint in priſon, waxe feble in exile, giuegive ouer through feare of ye bitter pangs & ſharpe prickes of death, he hath promiſed not only to be reuenged on our perſecutors, but alſo to be preſent wt vsus, to helpe, cōfort & deliuer vsus.Pſal. 50. Wherfore he hath willed vsus in ye day of our troubles to cal vponupon him, adding this promiſe, yt he wil deliuer vsus. Wherunto the Prophet Dauid did ſo truſt, feling ye comfortable trueth therof at ſundrie times in many and daūgerous perils, that he perſuaded him ſelf, al feare ſet apart, either of one painefull daunger or other whatſoeuer: yea, if it were to walke in ye valley of the ſhadow of death, yt he ſhould not hauehave cauſe to feare, comforting him ſelf wt this ſaying, which was Gods promiſe made vntounto vsus al, For thou art with me:Pſal. 23. Thy rod & thy ſtaffe, euē they ſhal cōfort me. Is Gods ſtaffe waxed ſo weake, that we dare not leane to much now theron, leſt it ſhould breake? Or is he now ſuch a chāgeling, yt he wil not be wt vsus in our troubles according to his promiſe? Wil he not giuegive vsus his ſtaffe to ſtay vsus by, and reache vsus his hande to holde vsus vp, as he hath bene wonte to doe? If he be the ſelfe ſame God and no chaungeling, when we be put into priſon, or led into captiuitie, he goeth with vsus, or throwen into the ſea to be drowned, he doeth not leaue vsus, or caſt into the raging fyre, he is with vsus, to this ende, either to deliuer vsus from the violent force of them vtterlie, or at the leaſt ſo to comfort vsus in the middes of them, that we ſhould rather take pleaſure therein, then feele payne. Wherefore he cryeth vntounto vsus continually:Mat. 10. Feare not thou litle flocke: feare not them, that can doe no more but kil the body, that is their vttermoſt: but now the Lord that made thee (O Iacob) and he that faſhioned thee (O Iſrael) ſaith thus,Eſa. 43. Feare not, for I will defende thee, I wil call thee by thy name, thou art myne: when thou wenteſt in the waters, I was by thee, that the ſtrong floudes ſhould not plucke thee away, when thou walkeſt in the fier, it ſhal not burne thee, and the flame ſhal not kindle vpō thee: For I am the Lord thy God, the holy one of Iſrael, thy ſauiour. Let the cruel Papiſtes rage and roare, let the obſtinate Sodomites fret and fume, let the rablemēt of Antichriſtes ſouldiours, the deuils owne deare dearlings threaten with ſacke, ſworde, faggot and fire, yet if God be with vsus, who can be againſt vsus? the mightie, ſtrong, holy one of Iſrael hath made a faithfull promiſe, that he wil be with vsus, defend & deliuer vsus.Rom. 8. This promiſe ſufficeth to a Chriſtian to arme him againſt all feare of trouble, anguiſhe, perſecution, hunger, nakednes, perill, ſworde and death, for that none of al theſe can ſeparate vsus from God, but we ſhall ouercome, and hauehave the ouerhand in all theſe things through the aide and comfort of him, who hath loued vsus: for he is a faithfull God, which wil not ſuffer vsus to be tempted aboue our ſtrength, but ſhal in the middes of temptation make a way to come out, that we may beare it. Who nowe weying theſe promiſes dare ſurmiſe that God will not ayde, comfort, and ſtrengthen you in all neceſſities? And will you thinke he is not able to performe the thing he willeth? Is the arme of the Lorde ſhortened? Shall not he who is able to raiſe of ſtones children vntounto Abraham, be of power to comfort, relieue & defend, whom he hath already made? If we be aſſured of his wil, which his promiſe teacheth vsus, we neede not doubt of his power: for whatſoeuer him pleaſeth,Pſal. 13.5. he doeth in heauen, earth, the ſea, and in al deepe places. If we beleue his promiſe,Mar. 9. all things are poſſible, yea there is nothing, but it is eaſy of him to be done. As a mighty Captaine, who hath vnderunder his gouernment many ſouldiers & ſeruants, hath thē ſo at his cōmandement, yt when he biddeth thē go, they go, whē he ſaith abide, they abide, & when he willeth them to do this or that, they obey his word: ſo is paine, pleaſure, grief, eaſe, ſicknes, health, life, death at the becke & cal of God, that they come & go at his appointmēt, as the faithful Centurion confeſſeth in the Goſpel.Matth. 8. Yea he worketh ſo forcibly in his children, that leane wholy vntounto his promiſe, yt he maketh to them of paine, a pleaſure, of grief, an eaſe, of ſicknes health, & of death, life: as cōtrariwiſe to ye vnbeleuing, pleaſure, eaſe, health, life is a weary irkſome, & painful death. When you were in proſperitie, had the true religion of Chriſt amōg you, & were ſo ſtrōg within your ſelues, as no foreine Prince could inuade and ouercome you, the Lord of hoſts turned al vpſide down in ye twinkling of an eie, hath wrapt you vp in aduerſity, choked your whole realme wt falſe ſuperſtition, & giuen you vp into the rule and gouernmēt of ſuch leane locuſts, ſtinging ſerpēts, & ſpiteful ſpāgers, as no people hauehave bene heretofore plagued withall. And is the Lords power not ſo able to deliuer his from theſe miſeries, to reſtore his true religion, and vanquiſhe theſe Sodomitical Babylonians, as it was to giuegive them vp, for a time to be chaſtened, into their ſubiection? Let the Idolatrous Papiſtes aſcribe their victories, and whole felicitie vntounto their Idols and God of bread: yet our hope is in the Lord, who hath made heauen and earth, who can, and wil for his owne glories ſake, ſhewe him ſelfe to be the onelyonly God of might in giuing ouerthrowe to theſe Idolatours with a ſodaine confuſion, when they thinke thē ſelues moſt ſure, and looke leaſt for it. Let them nowe for a while fret and fume againſt the Lord and his Chriſt, ſhake of his yoke,Pſal. 2. and breake his bōdes in ſunder: Yet is the Lord in his holie temple, his abiding is in heauen, his eyes beholde theſe ſonnes of men, and laugh them to ſcorne, and at the length ſhal talke with them in his furie, powring vponupon them from heauen, ſnares, fyre, and brimſtone, whoſe cup and portion ſhalbe burning ſtorme and tempeſt. Let them perſuade them ſelues, and beleeue darkenes to be light, trueth falſnes, blindnes ſight, and life death, and bring this to paſſe, that mens eyes may ſeeme with a ſkinne or ſlime of ſuperſtitious ignorancie to bee couered and made blinde, yet can the Lord, and alſo will, when he ſeeth time, reſtore light, trueth, ſight & life againe to the aduancement of his owne glorie, the comfort of his Church, and vtter confuſion of his enemies.Matth. 9. Folowe therefore after the Lord, crye vntounto him with the two blind men, deſire him of his mercy to reſtore your ſight, miſtruſt not but he is able to doe it, ſaye with them that you ſo beleeue, and the Lord wil make you anſwere and performe it in dede: after your faith be it vntounto you. If you truſte in the Lord and confeſſe him to be omnipotente, why ſhould you feare the crueltie of Antichriſt, who afflicteth Chriſt in his mē bers, perſecuting and puniſhing their ſoules with ſuperſtition, idolatrie and vnbeliefe, and afflicting their bodies with hunger, impriſonment, exile and painful death? Hath not God aforetime aſſiſted his to wade thorowe, and ouercome the paines of all theſe, yea in the middes of ye bitter ſtormes to take great pleaſure? And is he of leſſe power to helpe vsus? ſhall not we now by his aſſiſtance be ſo able to abide, and take pleaſure in paines, as our brethren hauehave bene before vsus? My brethren,Ephe. 6. be ſtrong in the Lord, and through the power of his ſtrength learne, to whatſoeuer eſtate God ſhal call you, therewith to be content,Philip. 4. knowing how to be lowe, & how to exceede, eueryevery where and in al thinges inſtructed both to be full and to be hungrie, both to hauehave plentie, and to ſuffer neede, yea, to do all things through Chriſt, who ſtrengtheneth you, by whom alſo you ſhal ouercome. For if you be troubled on eueryevery ſide,2. Cor. 4. yet ſhall you not be without ſhift: when you bee vexed with pouertie, you ſhall not be vtterly without ſomewhat: wrapt in perſecution, not forſaken therein: caſt downe, yet periſhe not: that the excellencie of the power may bee Gods, and that you may onelyonly glorie in the Croſſe of Chriſt. By the croſſe he entred into glorie, and they that are his, muſt enter in the ſame way. The Princes had no power ouer him, further then was giuen them from aboue, neither hauehave they ouer you,Mat. 10. no not to plucke of one heare of your head, for they be all numbred, and not one falleth away without the will of your heauenly Father,Rom. 8. who worketh all things for the beſt to all them that louelove him. And woulde we not hauehave all things worke to our moſt aduantage? In worldly things we ſeeke after moſt gaine, and wil we neglect that in heauenly things? For to winne a ſmall ſumme of money, we will take vponupon vsus a farre iourney in daunger of robbing, in perils of drowning, and let for no payne, perſwading our ſelues that God wil be with vsus, aſſiſt and proſper vsus in all our trauayle: and ſhall wee refuſe to traueile by land, to paſſe the ſeas, to ſuffer what paine ſoeuer thereunto belongeth, to winne the penny of euerlaſting life, miſtruſting that God will not be with vsus, ayde and further vsus in whatſoeuer painefull perill we ſhall come in? O blinde incredulitie, that makeſt eaſy things to ſeeme hard by working an vnwillingnes in the mindes of men, whome thou ruleſt! If men forſake their own willes, ſubmitting them ſelues wholy vntounto Gods will, what thing can bee to harde? But if we will followe the appetites and delicate niceneſſe of our owne willes, what can be eaſy? Crye therefore with Chriſt, (deare brethren,) Not our wylles, but thy will (O heauenly Father) be done: So eſchue troubles, as may ſtande with his good will and pleaſure: When they come vponupon you, embrace them willingly, ſuffer them patiently, wade thorowe them faithfully, for that is his good will and pleaſure. Folowe the example of Chriſte, of the Prophetes, Apoſtles, and holy martyrs, who were not wedded to their owne willes, but ſubmitted them ſelues wholy vntounto Gods will, who wrought ſo with them, that in pouertie they wanted not neceſſaries, in priſon among rauening Lions they liued harmeles, in the middes of fyre they burnt not, in the moſt cruell torments they felt no payne, and truſting to the faithfull promiſe and mightie ayde of their heauenly Father, deſired rather to be exerciſed vnderunder the croſſe, to die with Chriſt, then to be at eaſe, and liue with the world.Gen. 11. Abraham with his Father Thare forſooke his natiue countrey,Gen. 12. and from thence was commaunded to depart into a countrey, whereof he neither knewe the name, where it was, neither what cōmodities were therein for men to liue withall, neither yet could he abide there any whyle: for a great dearth did oppreſſe the whole land, ſo that he was compelled to flye into Aegypt, where he was in daunger of much diſpleaſure, for he perceiued before he entred, that he muſt forgoe either his wyfe, or els ſuſtaine daunger for keeping her. Hee was conſtrained oftentimes to remoue his habitation not without great loſſe, trauayle and perill.Gen. 28. Iacob alſo went forth of his natiue countrey into a ſtraunge place, partlie for that his father would not that hee ſhould be ioyned in mariage, with the daughters of the Idolatours of that countrey, partly to flye the crueltie of wicked Eſau his naturall brother, where he ſerued Laban fourteene yeres for his two daughters,Gen. 46. in keeping his ſheepe: a painefull kinde of labour. Afterwarde in his olde daies was conſtrained by the force of a great dearth to remoue into Aegypt, where his ofſpring was grieuouſly moleſted many yeres. Ioſeph was ſolde by his brethren to the Iſmaelites, and by them vntounto an Aegyptian, where he ſuſteined great paine and perill in a ſtraunge countrey.3. Reg. 19. The Prophete Ely, being perſecuted by the wicked Iezabel, fled from poſt to pillar.Dan. 1. The Prophete Daniel with a great number of good and godlie Iſraelites were caried into Babylon captiues, there to liue in captiuitie in a ſtraunge countrey among their deadly enemies. The Apoſtles of Chriſt, and many godly men, and alſo women in their time forſooke all they had, and went into ſtraunge coūtreis for the Goſpels ſake. And after their time to this our time the Eccleſiaſtical hiſtories are full of ye examples both of men and alſo women, that left landes and goodes, fled their countreis, and did chooſe rather in an vnkoth and vnknowē land to liue in hardnes with freedom of conſcience, to ſerue God after his wil, then to tarie at home in wealth with bondage of conſcience, and diſhonour the Lord in diſobeying his holy will. It is not read that any of theſe did murmure & grudge to leaue their houſes, landes, goodes, and natiue countreis, fearing the want of friendſhip, the hatred of ſtraungers, the burden of pouertie, the raging of hunger, and the lack of things neceſſarie for mans life here, nor yet that they came into any ſuch diſtreſſe, but that they had ſufficiencie, if not of the fineſt ſort, yet ſuch as ſerued their turne, and they wel cōtent therwith. Abraham when he perceiued it ſtode with the Lordes will he ſhould departe, he wiſt not whither, nor what ſhift to make, did not debate the matter with himſelfe, take counſail of his friendes, cōſult with his wife, whether he ſhould do the thing yt moſt pleaſed God or no, but ſetting apart all perſuaſion and wiſedome of fleſh, bowed downe his owne will ſubiect vntounto Gods pleaſure, bent himſelfe without further delaye to obey his will, that ought onelyonly to be obeyed in all maner of creatures: and therefore in a ſtraunge countrey, yea in the middes of his enemies, had not onelyonly at all times ſufficiencie, but alſo did growe vntounto great aboundance of riches. Of like ſort Iacob was not onelyonly not left deſtitute of ſuccour, but did come to ſo great aboundance, that at his returne into his countrey, hee made therewith his moſt mortall foe, his deare friende, and ſerued the Lord all his life in great wealth. Ioſeph beeing a bondman in a ſtraunge countrey, was not ſo moued with the feare of falſe and ſlaunderous accuſations, of hunger, impriſonement, and ſuch like griefes, that hee would, to eſchue theſe, committe vncleane things againſt Gods will, but cleauing to Gods prouidence, was foſtered vp againſt the rage of hunger, the violence of impriſonment, cleanſed from the fowle ſpottes of ſlaunders, ſet at libertie, and at length made ruler ouer Aegypt. Although his brethren meant his deſtruction, when they ſolde him to ſtraungers,Gen. 45. and droue him forth of his natiue countrey, yet he acknowledgeth this their fact to be the good will of GOD, who worketh all thinges to the beſt for them that louelove him, whether it be hunger, colde, exile, impriſonment, or death it ſelfe, and maketh that which ſeemeth painefull and grieuous, eaſye and pleaſaunt. What ſhould wee ſaye to the Prophets Ely and Daniel? Ely flying the fiercenes of Achab, becauſe he ſhould not ſuffer more payne of hunger, then he might well awaye withall, was fedde by rauens ſent vntounto him morning and euening,3. Reg. 17. to bring him bread and meate for that purpoſe, and afterwarde by a poore wydowe of Sarephta, and laſt of all by Gods Angell,3. Reg. 19. when hee was in a deſert, flying the crueltie of Iezabel. In like ſort Daniel was fedde in the pryſon by Habacuc brought by Gods Angell,Dan. 14. whereupon Daniel ſayde: O Lord thou haſt remembred me, thou doeſt not forſake them that louelove thee. A ſaying of hym, who had felt the eaſe and reliefe, that GOD prouideth for all them that vnfainedly truſt in him, worthy to be written in golden letters, and deepely grauen into our heartes. This is a common and pleaſant perſuaſion to the Apoſtles, and al other of Chriſtes Churche, who ſuffered for Chriſtes ſake, pouertie, exile, perſecution, that in the middes of pouertie they were moſt riche, when they had nothing left them at all, then had they all thinges, and wanted nothing. Theſe examples ſhoulde moue vsus to ſet apart all feare of want, and to caſt our care whollye vponupon the Lorde, for ſo much as hee is no leſſe our louing and mercifull Father, then hee was to Abraham or any other: yea, he hath exhibited vntounto vsus in deede, and wee hauehave ſeene that Abraham woulde gladlye hauehave beholded.Rom. 8. God hath not ſpared his onelyonly Sonne, but hath giuen him for vsus all vntounto death: howe much more will he giuegive vntounto vsus, if we truſt in him, all other neceſſarie thinges? It is not a neceſſarie thing to hauehave ſtrength and ablenes to abide patiently for his ſake, not onelyonly pouertie, loſſe of goodes, impriſonment and exile, but alſo power to paſſe thorowe eaſely the burning flames of fyre, hanging, drawing, ſtoning, racking, deuouring with wilde beaſtes, broyling, boyling, and ſuch kinde of moſt cruell tormentes and bitter death, as the enemies to Chriſt, the olde tyrantes and Antichriſt him ſelfe, the Pope with his clergie now daily inuenteth and practiſeth to withdrawe and fraye men from Chriſt? God hath alwayes to his tyme giuen his ſuch ſtrength to ouercome and contemne theſe, and whatſoeuer crueltie coulde be inuented, yea he hath ſo encouraged them to take pleaſure in the middes of moſt crueltie, that they reioyced moſt, when they ſemed to be in the greateſt payne, as it is playne in manie hiſtories of the Churche: and will not God deale ſo mercifully with vsus nowe, as with them of olde time? Is his merciemercy waxed leſſe nowe towardes vsus, or his power not ſo able? God is not like vntounto man to chaunge his purpoſe, and to be eueryevery yere of a newe minde, he is faythfull, he chaungeth not, although to the iudgement of the fleſhe he ſeemeth to forſake the man that is caſt in priſon, baniſhed his countrey, throwen into the fire, and moſt cruelly dealt withall, yet he is preſent with him, aydeth and comforteth much more ſtrongly, then the tormentours be able to grieue or diſcomfort, yea, turneth the bitterneſſe into ſweeteneſſe, the payne into pleaſure, and that, which ſeemeth vntounto others moſt vntolerable, to be moſt ſufferable. The three Iſraelites were commaunded to fall downe and worſhippe the golden Image, they did not diſſemble the matter,Dan. 3. but playnely ſaide they woulde not: they were threatened to be caſt into the burning fornace, they feared it not, they might hauehave diſſembled the matter for a time, following the world, but they knew GOD could not be deceiued, nor woulde not be plaied withall. The ouen was made ſeuen times hotter, then euer before, & they caſt into it, yet were they well able to abyde it, and had much more ſolace in the burninge fyre, then they that onelyonly looked on. The mother with her ſeuen ſonnes in the Machabees choſe rather to ſuffer moſt cruell death,2. Mach. 7. 1. Mach. 2. 2. Mach. 6. which they paſſed thorowe moſt ioyfully, then to committe the leaſt thing againſt the Lawe of their GOD.Eccleſiaſt. hiſt. lib. 6. cap. 4. So likewyſe Mathathias his ſonnes, and Eleazarus. Rhais that Chriſtian woman, although not yet ſo fully catechized, that ſhee was admitted to baptiſme, ſet on fyre with the burning heate of Gods Spirit, and the famous chaſte woman Potamiena with her mother Marcella, Eccleſiaſt. hiſt. lib. 6. cap. 5.after they had ſuffered great and horrible tormentes for the truthes ſake, were conſumed in burning fyre.Eccle. hiſt. li. 6. cap. 41 Quinta the faithfull woman and conſtant martyr of Chriſt, ſuffered rather to hauehave her legges tied together, and to bee drawen thorowe the ſtreetes vponupon the ſharpe ſtones, and whipped moſt ſharpelie, then ſhe would ſeeme to worſhippe the images or idoles in the temples. The conſtant olde matrone Apollonia was beaten about the lace till all her teeth were beaten out, a great heape of woode ſet on fyre before her face, and threatened to be caſt thereinto quicke, if ſhe would not agree to the Idolatours, and did willingly chooſe to be burnt in the raging fyre. So likewiſe the hiſtorie ſheweth of Ammonarion, Mercuria, Dionyſia, and other notable women, that were ſo vnfearefull to ſuffer moſt ſharpe death, that they woulde runne, when they heard, where the execution was in hande, and carie their young children with them (ſuch delight had they to ſuffer for Chriſtes ſake) in great haſt as vntounto a ioyfull feaſt, fearing nothing els, but that the tormentours would ſpare them, and that they ſhould not be thought worthie to beare witneſſe to Chriſtes death with their owne bloud. Call to your remembrance that faithfull woman and worthie martyr of Ieſus Chriſt your owne countrie woman Anne Askew: her impriſonment moued her not, ſhe litle weyed the cruel torture and tearing her bodie on the racke, ſhe ioyfully went to the fyer, and was of more comfort in feeling the paine, and leſſe wearie thereof, then the lookers on to beholde, or the tormētours to do execution. The hiſtorie ſayeth, that Theodorus a yong man, was ſo grieuouſly tormē ted with diuers and ſundrie kindes of tormentes, and at length his bodie ſo rent and torne, that they left him for dead: Whome Ruffinus the writer of the Eccleſiaſticall ſtorie, afterward aſked whether he felt not grieuous paines, whiles he was in the torments, to whom he aunſwered, that he felt verie litle paine: For, ſaid he, there ſtood, as he thought, a yong man by him, who always wiped the ſweat from him, and ſo much comforted his ſtomacke, that the time of the tormenting ſeemed to him much more pleaſaunt then painefull. Who made the yong men walke in the fire and burne not? Who hardened theſe martyrs of men and women, that they did not ſhrinke at paine, but ranne thorow fire, water, and moſt cruell torments, and not be ouercome? Certainely euen he, who had promiſed them, that neither in fier, water, no nor yet in the ſhadowe of death he woulde be from them, but woulde be their buckler, defendour and ſhield, faithfully performing that no temptation ſhould ſo aſſaile them, but that he woulde giuegive a ioyfull ende and deliuerance: whereunto they truſted, and ſo by their conſtant fayth ouercame, and had the victorie. For this is the victorie that ouercommeth the worlde,1. Iohn. 5. euen our fayth. Yea as S. Paul ſaith,Heb. 11. ye time woulde not ſerue vsus, if we would rehearſe how the Patriarks, prophets, Apoſtles & Martyrs through faith ſubdued kingdomes, wrought righteouſnes, obtained the promiſes, ſtopped ye mouthes of Lyons, quenched ye violence of fire, eſcaped ye edge of ye ſworde, out of weaknes were made ſtrōg, waxed valiant in fight, turned to flight the armies of the aliants, ye women receiued their dead rayſed to life againe. Other were racked and would not be deliuered, that they might inherit a better reſurrection. Againe, other were tried with mockings and ſcourgings, moreouer with bonds and impriſonments, were ſtoned, were hewen in ſunder, were tempted, were ſlaine with ſworde. And theſe al through fayth obtayned good report. The holy Ghoſt hath cauſed theſe hiſtories to be kept in writing for vsus, yt are now in the latter dayes, to this ende, that we ſhould not onelyonly behold in them the fierie raging of the world from the beginning againſt the choſen people of God, & how ſtoutly they withſtood & ouercame by faythfull patience the malice therof, but alſo yt by reading of thē, we ſhould in our like troubles, learne like patience, receiue the ſame cōfort, & being thorowly tried, cōceiue a ſure hope of ye ſame victorie, which they after many & ſundrie trials did winne: whereof we ſhal not be diſapointed, if we to ye ende ſtriue lawfully. If it be to hard & aboue your capacitie to beholde al ye hiſtories & exā ples propounded in ye ſcriptures, & the Chronicles of Chriſtes church with ſuch cōſideration, that you may eſpie & behold in them the order of Gods working with his Church in all ages, wherby to perceiue theſe your grieuous chaunges to be no new and vnwonted work of God: If you doe not perceiue & ſee in them the true & iuſt cauſe, which moueth the Lord hereunto, and thereby to learne faithful repētance: & if you doe not vnderſtand in diligent peruſing them, that the end and iſſue was alwayes ioyfull and glorious victorie & deliueraunce, wherewith to comfort your ſelues in the middes of miſeries, take into your handes the comfortable hiſtorie of King Dauid, marke his whole life from that time he was taken from his fathers ſheepe to his death: beholde in him, your ſelues: in the people during the time of his rule, the church of England: and in the wonderfull iudgement of God in ordering his Church then, what ſhalbe the ende of his ſharpe croſſe, wherwith he doeth exerciſe you at this time. And to the ende you may the better ſee, how to wade in conſidering his whole life, we hauehave diſcloſed and opened for you to beholde a part thereof: wherein you ſhall ſee plainely, that the grieuous afflictions of eueryevery one of you ſeuerally, and of the whole Church of England together, is not fallen by chaunce of euill or good fortune, but by the mightie hande of God, whoſe good will it is thus to hauehave you tried for a while, alſo for what cauſe GOD thus worketh, and what ſhalbe the ende of al theſe dooings. After the Lorde had founde out Dauid, a man after his owne minde, and appointed him King ouer his people, who laboured worthily to deliuer and defend Gods people from their enemies the Idolatours, that dwelt nere about them, he did not graūt to him ſuch quietnes, neither to his people, but that he was in continuall troubles, and no ſmall daungers, during the life of Saul, and alſo after his death, the Idolatours, and alſo Sauls friends, ſeeking all the wayes that might be, to diſturbe him forth of his kingdome. And not onelyonly was he thus vexed with his foraine enemies, but alſo moſt grieuouſly of all, by thoſe of his houſhold, who ſhoulde hauehave bin his moſt deare friends, his owne natural ſonne Abſalom, his moſt priuie Counſelours, the nobilitie of his Realme, & ye moſt part of his ſubiectes.2. Reg. 15. Abſalom pretending to his father Dauid a great holines, (as the maner of the hypocrites is) deſired to hauehave leaue to go into Hebron, there to doe ſacrifice for the performance of a vowe, which he had made in the time of his being in Syria, but his meaning was to obtaine the kingdome from his Father, and to ſtirre all Iſrael againſt him, which he brought to paſſe: Dauid was baniſhed, and purſued vntounto ye death by his owne ſonne, who wrought ſo much vilanie againſt his father, that he did not forbeare in the deſpite of him, to miſuſe his fathers wiues in the ſight of all the people: how grieuouſe and daungerous this ſodaine chaunge was to Dauid, & to the godly people, which were but a very fewe in reſpect of the great number of the malicious hypocrites, which folowed Abſalom, it appeareth plainly in the ſtorie, and you may eaſely conſider. The beſt that was like to come of the matter, was, that whiles the kingdome of Iſrael was thus deuided, Gods enemies the Philiſtims, who had lyen long in wayte therfore, ſhoulde ſnatche vp from both the parties the kingdome of Iſrael, and not onelyonly vtterly baniſhe Gods true religion from among the Iſraelites, but alſo bring thē, their countrey, and their poſteritie into moſt miſerable bondage and thraldome, and that, to Gods enemies the moſt vile people, and hated of all the world. Dauid in all theſe perilous daungers of his owne lyfe, loſſe of his kingdome, & vtter deſtruction of Gods people, did not diſcourage himſelf, but vnderſtā ding all this to be the worke of Gods owne hande, acknowledging the true cauſe vnfainedly, did perſwade him ſelf yt the Lord after a time, when his good wil ſhould be, woulde giuegive a cōfortable end to al theſe ſtormes and bitter pāgs. His whole behauiour he himſelf deſcribeth in a Pſalme,Pſalm. 3. which is left in writing for vsus to learne therafter how to behaue our ſelues in the like perſecutions. Whē he was fled from Ieruſalem, & the prieſtes were departed frō him with the Arke of ye Lords Couenaunt,2. Reg. 15. he went vponupon mount Oliuet barefoote, wept as he went, and had his head couered, and ſo did all the people that were with him. And he made his mone vntounto the Lord, ſaying, O Iehoua, how are they encreaſed that trouble me?Pſalm. 3. how many are they that riſe againſt me, howe many are there that ſaye of my ſoule, There is no helpe for him in his God? Selah. Wonder not though this good King with an heauie hearte, and ſorowfull cheare doeth lament and bewaile his dolorouſe eſtate. Woulde it not grieue a King, when he thinketh of no ſuch matter, ſodainly to be caſt out of his Royall ſeate, and brought in daunger of his lyfe, and that by his owne naturall Sonne?
Can the diſpleaſure of any enemie ſo much pearce the heart of a kinde father, as the vnnaturall crueltie of the ſonne to ſeeke his death, of whom he himſelfe had his life? It grieued him no ſmall deale to perceiue ſuch as had bin his wiſe Counſailours, whom he much truſted, (whoſe duetie it had bin, with the ſpending of their owne liues, to hauehave defended the common weale brought to good and quiet order, both in matters of policie, & of Gods true religion,) to be the ſupporters and mainteiners of an hypocrite, who had neither reſpect to Gods true honour, nor yet conſideration of duetie to his moſt honourable Father, neither yet regarde to the proſperous weale of his natiue countrey. But nothing of all theſe grieued him ſo much, as this one thing, the remembrance and true acknowledging in himſelfe, that he himſelfe was the only cauſe of all theſe euils. He called to his remembrance, that theſe plagues fell vponupon him ſent from God, whoſe worke it was, and that for his ſinnes, which were the cauſe thereof, and this made him weepe and mourne. For ſo ſoone as the Prophet Nathan had warned him of his offence,2. Reg. 12. he cryed, peccaui, I hauehave ſinned: and afterward when hee ſawe this grieuous and ſodaine chaunge folowe, he perceiued it came partly for his ſinne by the worke of God, and therefore ſubmitted him ſelf wholy to Gods will, ſaying,2. Reg. 15. If I ſhall finde fauour in the eyes of the Lorde, he will bring me againe, and ſhew me both his Arke and the Tabernacle thereof: but, and the Lorde thus ſaye, I hauehave no luſt vntounto thee, behold here am I, let him doe with mee what ſeemeth good in his eyes. Thus the worthie man of God acknowledgeth his troubles to be of Gods hande, his ſinnes to be the cauſe, and therefore humbly and faithfully ſubmitteth himſelfe to Gods ordering, wel content to receiue whatſoeuer ſhould be layd vponupon him. He aſſured himſelfe that when he himſelfe were moſt weakeſt, then God would declare his ſtrength for his owne glories ſake, and after he were reduced to a faithfull repentaunce by the correction of his mercifull Father, then the rod ſhould be caſt into the fire. This conſideration of plagues both to priuate men particularly, and alſo of Realmes & whole common Wealthes is diligently to be weyed, that as they come from God, ſo hauehave they this ende, that they tende partly to his owne glorie, partly to our profit, and amendement. For although ſinne is the generall cauſe wherefore all mankinde generally was, is, & ſhalbe moleſted with many and ſundrie kindes of troubles and calamities, yet the calamities & afflictions are not to all kinde of men alike, nor yet for one end and purpoſe. For the wicked and reprobate are puniſhed & whipped of God to a farre other end and meaning, then the godly and choſen children, who are ye true church of God, the liuely mēbers of Chriſt, & ſuch as ſhalbe neuer ſeparated frō God and his louing fauour in Chriſt Ieſu. Theſe although they be neuer without trouble in this world, but alwayes exerciſed vnderunder ye croſſe, yet the cauſe and cōſideration why God will hauehave them thus exerciſed, is either for the glorie and honour of his owne Name, or the profite, commoditie; and exceeding benefit of them whom he thus afflicteth, either els for both theſe conſiderations together, for that there is no trouble that cōmeth to Chriſtes church or any mēber therof, which appeareth not plainly to redound to Gods glorie, & the profit of ye afflicted, if it be wel & iuſtly cōſidered. Theſe two cauſes & conſiderations doth the Scripture teach in all calamities of the church, whether they be generall or particular, which being wel marked, will eaſily put out of ye way this ſtūbling block, wherat many ſtumble & fal, marueyling wherfore God wil ſuffer his word, & his choſen childrē thus to be vſed & euil dealt withall. The childrē of Iſrael were in Egypt moſt cruelly dealt wt al 400. yeeres, oppreſſed with moſt painfull labours, moſt ſeruile exactions, their infants ſlaine, they cried vntounto ye Lord, their griefs encreaſed, for God had hardened Pharao his heart, that he ſhoulde not eaſe or deliuer his people. Wherefore did God thus afflict his people, and ſtirred this cruell tyrant ſo grieuouſly to vexe thē? truely for his own glorie, & their profit. God rehearſeth this cauſe and cōſideratiō in ye ſcripture, of the hard & cruel hearts of ye Egyptians towards his people, The Egyptians ſhal know yt I am the Lord,Exod. 7. and that I will deliuer my people by ſtrong hand frō among thē.Exod. 9. For this purpoſe (ſaith God to Pharao) hauehave I rayſed thee vp, that in thee I may declare my power thorowout the whole world. This profit they receiued, the exerciſe of their faith, the triall of their patience, and the confirming of their hope for deliueraunce, which was not deceyued. Thus S. Paul noteth and collecteth of this hiſtorie, the one end to be Gods glorie,Rom. 9. for the honourable fame and renowme of his Name throughout the whole world, and alſo the profit that the afflicted receiue, which is the exerciſe of faith,Hebr. 11. as he noteth of Moſes and his parents to the Hebrues. But much more plainly doth S. Paul note & teach theſe two conſiderations to the Corinthes, ſaying,2. Cor. 4. But we hauehave this treaſure in earthen veſſels, that ye power which excelleth, might be of God, and not of vsus. We are troubled on eueryevery ſide, yet are we not without ſhift: we are in pouertie, but not vtterly without ſomewhat: we are perſecuted, but we are not forſaken: we are oppreſſed, neuertheleſſe we periſhe not. But ſeeing we hauehave the ſame Spirit of faith (according as it is writteng beleeued, and therefore hauehave I ſpoken) we alſo beleeue, and therefore we ſpeake. For we knowe that he which rayſed vp the Lord Ieſus, ſhall raiſe vsus vp alſo by the meanes of Ieſus. Therefore we are not wearie, but though our outwarde man be corrupt, yet the inwarde man is renued day by day. For our trouble, which is but temporall and light, worketh an exceeding and an eternall weight of glorie vntounto vsus. What can Saint Paul ſpeake more to the commendation of Gods prayſe and glorie, then that the excellencie of his mightie power is declared and aduaunced in this, that his are troubled, impoueriſhed, perſecuted, oppreſſed, and yet in all theſe doe not periſhe nor faint, but ouercome by him, who hath willed his in all their troubles to call vponupon him, and he will ſo deliuer them, that his Name ſhall thereby be glorified, and honoured? And what greater profit can come to the Church, then to hauehave the faith of Gods children ſo exerciſed, that the inward man may be renued day by day, and that as Chriſt entred into his glorie by troubles, the croſſe, and death, ſo alſo our troubles, which are but ſhort and light in reſpect of his, may worke vntounto vsus an exceeding and eternall weight of glorie. Both theſe two things S. Paul noteth in the generall afflictions of Chriſtes Churche, and alſo the Scripture teacheth the ſelfe ſame generall cauſes of the troubles of eueryevery priuate member of Chriſt. As our Sauiour Chriſt reporteth of the infirmitie of the borne blind man, which was for this cauſe, ſaieth he,Iohn. 9. that the workes of God ſhould be ſhewed on him. And in like caſe when Chriſt heard tell that Lazarus was ſicke, he ſaide. This ſicknes is not to death, but for the praiſe of God, yt the ſōne of God might be praiſed there through. This did much ſet forth ye glorie of God in Chriſt, that he was of power to rayſe vp frō death a man, which had bin in his graue huried 4. daies, & was ſo corrupted yt he did ſtink. And wherin doth ye power of God more excedingly appeare to his glory, thē in raiſing his church & faithfull people frō the graue & pit of troubles, afflictions, and many intolerable miſeries, wherin the worlde goeth about to treade them downe, & burie them? Doth not Chriſt herein moſt marueilouſly ſet forth his glorie, yt when the world by motion of ye deuil doth furiouſly fret & rage againſt his faithful to roote out his word, then it ſpringeth & floriſheth moſt plentifully, & the faithful are faſtened & confirmed therin moſt vnfainedly & boldly? This hath God wrought in al ages in ye fier of troubles & afflictiōs, trying his faithfull childrē for his own honours ſake & their profit, as appeareth in ye hiſtories of ye church frō the beginning. And beſide this yt our faith is thus tried, our patience proued, our hope cōfirmed by theſe afflictions, ye faithful do receiue alſo diuers other cōmodities & profites by troubles which are more neceſſarie to thē then either meate, or drinke: The worldly ones ſet more by their eaſy life here to ſerue their idle bellies, thē by the neceſſarie & profitable things to eternal life. By troubles and afflictions the faithfull are made of like and ſemblable ſhape to the Image of Gods own Sōne Ieſus Chriſt, ſaith S. Paul, Rom. 8.If they ſuffer with Chriſt, they ſhall liue wt him in glorie. Whom the Lord loueth,Heb. 12. him he chaſteneth, yea & he ſcourgeth eueryevery ſonne, whom he receiueth, & nourtereth vsus to that, which is profitable, yt we might receiue of his holines. And to ye Corinthians S. Paul ſaith, that when we are afflicted, we are chaſtened of the Lord, that we ſhould not be damned with the world. Thus the ſcriptures do teach plainly & alſo aboundantly, that for theſe two conſiderations, God doeth ſuffer his church to be afflicted, and his owne people in this worlde to be exerciſed vnderunder the croſſe: which appeareth in all ages by the examples of all hiſtories. For behold the face of Gods church frō that good King Dauid vntounto this our time, & you ſhal ſee what wonderful chaūges & grieuous ouerthrowes his people hauehave ſuffred alwaies, & therefore ſhould not maruell of this our chaunge in England. After Dauid was anoynted King ouer Gods people, ye 2. booke of Samuel declareth with what troubles God did exerciſe him, & his whole kingdome during his time. But he obſerued the ordinances of the Lord, and kept the true religion among his people according to the commandement of God. After him Salomō hath gouernance of Gods people; who in the beginning of his reigne walked after his Father Dauid, 3. Reg. 11.did build Gods temple, and obſerued the true religion, but yt laſted but a while: for in his latter yeres he fell to idolatrie and the ſeruice of falſe gods, ſo that the true ſeruice of God began thē to be corrupted. After him his ſonne Roboam reigned, at whoſe beginning yt realme had ſuch a miſerable chaunge, that it could neuer after recouer it ſelf again: for the kingdome was deuided, and 10. tribes which were called afterward Iſrael, fell from Roboam, & from the true religion vntounto idolatrie, & falſe ſeruing of God, & ſo continued in falſe ſuperſticious religion, always hating the true ſeruice of God, killing the Prophets that did teach the trueth, & the godly people that confeſſed the ſame many yeres: and yet al that time perſwaded them ſelues that they had the true ſeruice of God, and that their doings did much pleaſe God: yea the face of Gods Church was ſo blemiſhed and brought to ſuch a ſmal number of true profeſſors, that the Prophet Ely complaineth, that there was not one left, but he himſelfe alone, whoſe life alſo they ſought after. Conſider well this hiſtorie, and the working of God with his Church & true religiō. The Prophet Samuel had taught the people the true ſeruice of God: the worthy king Dauid maintained the ſame all his time, but with great difficultie. Salomon his ſonne a Prince of moſt wiſdom and knowledge, perfectly inſtructed in the wayes of the Lorde, fell from God, and corrupted Gods religion with the falſe ſeruices inuented by man, ſo that the Lord was ſo offended therewith, that he cutte of from the rule of his poſteritie ye moſt part of the kingdome: for the tenne tribes were neuer after him vnderunder the gouernance of his ſucceſſion, neither did afterwarde walke in the feare of God, but in Idolatrie and falſe religion, till at the laſt God ſent the Aſſyrians to inuade them in that wiſe, that they ouercame them, caried them forth of their owne countrey, diſperſed them in many countreyes among the heathen, ſent ſtraungers to inhabite their land, and ſo vtterly deſtroyed that kingdom. God defende the realme of England from the like puniſhment. This was a fearfull iudgement of God, where hee had but one ſmal kingdome in the whole worlde, that bare the face of his Churche, where his true honour was maintained, and that ſo ſodainly of twelue tribes ten ſhould fal from God to idolatrie, and falſe religion: yea and the other alſo, during all the time of Roboam, and his ſonne Abia after him, ſo yt during al this time there was not in the worlde any Churche or people, where the ſyncere religion and pure word of God was receiued by publike authoritie and common order: although God reſerued always ſome that priuatly ſerued him and feared his Name faythfully, who were alwayes ſo hated and puniſhed by the Idolaters, that their liues were bitter vntounto them. In thoſe daies did ye idolaters make the ſelfe ſame reaſons & arguments againſt the Prophets and their doctrine, which your Idolaters doe make now againſt Gods people & his true religion. The faithfull then liued among thoſe Idolaters with no leſſe feare, trouble and perſecution, then the Chriſtians doe nowe in England. The Prophets were then impriſoned, & driuen out of their countrey like ſeditious heretiks, the cauſers of all euill, as the true preachers now in England are partly impriſoned, partly driuen out of the realme. After the death of theſe wicked Kinges of Iehuda, God viſited his people with ſome light of the trueth by the meanes of Aza, and King Ioſaphat after him: who reſtored, although not perfectly, the true religion, banniſhed the falſe, and deſtroyed the Altars of the Idolaters. The which reformation was not done without great difficultie and trouble,3. Reg. 22. and continued but a ſmall time in that ſame order. For Ioram the ſonne of Kinge Ioſaphat ouerthrewe the true ſeruice of GOD, condemned it, and brought in the place thereof the ſuperſtitions, and Idolatries of the Kinges of Iſrael, and ſo the Churche continued neuer perfectly reformed, but alwayes afflicted, till the time of Ezechias. For although Aza, Ioſaphat, Ioaz, Amazias, Vzzias, and Ioatham, attempted a reformation, and were indifferently good Kinges, yet was not the Church cleanſed of all the Idolatries, and falſe counterfeit religion, as it appeareth by the Prophets, Ely, Amos, Eſay, Ozea, Micha. But the worthy King Ezechias in the firſt yere of his raigne began to reforme the religion, brake downe and baniſhed all Idols and Images, hil altars, and whatſoeuer was againſt Gods commaundement, reſtoring Gods true religion after the rule of Gods worde. The which thing as he brought to paſſe not without great troubles and difficulties, ſo it continued in puritie but a litle time. For his Sonne, wicked Manaſſes, who raigned after him, put away, and did forſake the true way, and brought in againe all maner of Idolatrie and falſe religion, and did grieuouſly puniſhe and perſecute the faithfull people, and true Prophets. He ſhed (ſaith the Scripture) innocent bloud exceeding aboundantly. In lyke maner did his ſonne Ammon alſo,4. Reg. 21. who raigned after him. This grieuous change remained thus, vntil the good King Ioſias made a newe and godly reformation: which ought to bee a glaſſe to all Princes to beholde themſelues in.4. Reg. 22. But this godly reformation of this good King did not continue: for his ſonne, and al the Kings of Iehuda after him forſooke the wayes of God, and reſtored againe the Idolatrie, and falſe religion of their forefathers, and ſo continued, till God ſent the King of Babylon to deſtroye their citie, Temple, and coūtrey. Who alſo led them captiue into Babylon, where they continued many yeres in great affliction, as it appeareth by the Prophets, Ieremie & Daniel, ſo that in fiue hundreth yeres and aboue, in the dayes of all the Kinges of Iehuda Gods religion was ſet forth, and receiued in publike order ſyncerely and perfectly, and the contrarie vtterly baniſhed & aboliſhed, but only in the times of Dauid, Ezechias and Ioſias: as Ieſus the ſonne of Sirach witneſſeth, ſaying, all Kings except Dauid, Ezechias and Ioſias committed wickednes: for euen the Kings of Iehuda alſo forſooke the lawes of God. With what difficultie and troubles, Gods religion and true ſeruice was reſtored after ye returne of Gods people from Babylon, and how ſhort a time it continued in puritie, what troubles and grieuous perſecutions the true ſeruants of the Lord ſuffered, it is partly ſet forth in Eſdras, and Nehemiah: after in Heſter, & then in the Machabees: And although vntounto the comming of Chriſt, there was an outwarde face and beautifull ſhew of Gods religion among the Iewes, yet was it ſo defaced, and vtterly falſifyed with traditions of the Phariſes, who were that time in eſtimation, that Chriſt himſelfe doth teſtifie, that their ſeruice was but vaine traditions of men,Mat. 15. and the commaundement of God was not obſerued. All that time there were no Prophets to inſtruct them in the right waye. For immediatly after the captiuitie, all prophecying ceaſſed in Iſrael. Nowe peruſe the hiſtorie of our Sauiour Chriſt in the foure Euangeliſtes, and you ſhall perceiue in what ſtate Chriſt founde his true religion, what paines and trauaile he tooke to reſtore the true and ſyncere honouringe of God, with howe great difficultie hee brought it to paſſe, and at the laſt, howe it coſt hym his life. After whoſe death the crueltie of them, who would ſeeme to hauehave and maintaine the true honouring of GOD,Act. 8. ceaſed not, but ſtirred moſt vehement perſecution againſt the true Churche of Chriſt, and diſperſed it thorowout all the worlde: with what paines, troubles, and difficultie true Chriſtianitie was planted, and falſe religion put away, S. Lucas partly mentioneth in the Actes of the Apoſtles, who ſpent their liues in the buylding of Chriſt his Church. After Chriſt his death the cruell tyrant Nero the Emperour did perſecute the Church moſt cruelly, after whoſe time, the Church was in ſome quiet, but not long: for Domitian the Emperour did perſecute Chriſt his Church to deſtroye his true religion moſt hainouſly. Nerua his ſucceſſour was friendly to the Chriſtians. Traiane after him a cruell perſecutour, and enemie: and then Hadriane: after whoſe tyme the Churche had reſt for a whyle. For ſhortly after, the Chriſtians that were in Aſia, and alſo in the Weſt parties, were cruelly diſquieted. Shortly after this tyme did England receyue the Chriſtiā fayth, and was the fyrſt countrey of all the world that receiued the faith of Chriſt by publique authoritie (Lucius beeing their firſt Chriſtian King,) but the puritie of Chriſt his trueth, did not long there cōtinue, not much aboue an hundreth yeres. Seuerus the Emperour wrought all the meanes that might be, to deſtroy Chriſtes Churche, and to ſubuerte the true religion with moſt ſharpe perſecution, after whoſe time there was ſome quiet: but ſhortly after the cruel tyrant Maximinus did ſore moleſt the faithfull, and likewiſe after him Detius, Gallus, Hoſtilianus, Lucius Valerianus. Galienus graunted the Chriſtians peace, Aurelianus did perſecute them. And Diocleſianus more like an infernall ſerpent, then an earthly man, did as it were deuoure the Church moſt cruelly. In this time was the greateſt perſecution, that had bene before: The tormentours were much more wearie in ſheading the Chriſtian bloud, and cruelly tormenting the faithfull, then the holy martyrs were in ſuffering the paines.Euſebius eccle. hiſt. li. 8. cap. 9. There were in this perſecutiō within thirtie daies aboue ſeuenteene thouſand Chriſtians killed moſt ſpitefully. But Conſtantine the good Emperour became a Chriſtian, ſet the Church in peace, & was the f… Emperour that did by publike authoritie put downe gentilitie, and truely mainteined the Chriſtianitie. But that laſted not long: for within ſhort time after, Iulianus th'apoſtata being Emperour, went about to vndo al that Conſtantine had done, vſed wonderfull policies to deſtroy the Chriſtian religion, and did afflict the faithfull verie grieuouſly. After this time the Church was grieuouſly moleſted by the Arrians, after with Hunnes, Vandals, and Gothes, and ſo continued many yeres till all good learning began wonderfully to be decayed, and at the length albeit the Church ſeemed to be at reſt, yet hath it bene euen to this daye miſerably afflicted, and the pure religion vtterly defaced, by two vicars the Deuil put in commiſſion at one time about eight hundreth yeres ſince: the Antichriſt of Rome for the Weſt, and Mahomet for the Eaſt. Nowe weye and conſider with your ſelues this ſame briefe reherſall of the ſtate of Gods Churche, howe the Church of the Iſraelites was afflicted in Aegypt, then in the time of the Iudges, next vnderunder the Ringes, at the laſt caried into a ſtraunge countrey captiues, after their returne and reedifying of the Temple what great perils and troubles it ſuſtained till after the dayes of the Machabees, next conſider the hiſtorie of Chriſt, & the Actes of the Apoſtles. After this the ten notable perſecutions the Church ſuffered vnderunder moſt cruell tyrantes from the eight yere of Nero, by the ſpace of three hundreth and twenty yeres, vntounto the time of Conſtantine, and from his time three hundreth yeres after by the Arrians, and barbarous Hunnes, Vandals and Gothes, by whoſe meanes good learning was decaied, and ignorancie brought in: And then marke with aduiſement, how that from that time hitherto Mahomet hath vſurped and afflicted the Eaſt Church, and the Pope the weſt (for he began to exerciſe his proude power ouer the Churche about the ſame time, that Mahomet brought in his religiō) conſyder I ſaye with aduiſement in all theſe times, howe litle whyle Gods religion was mainteined in the Churche, what perilous chaunges were in the kingdomes, what exeeeding crueltie was alwayes vſed againſt the people of God, as though they had bene heretikes, his word condemned as hereſie, and the cauſe of all euils: and you ſhall perceiue that this is no newe or vnkoth thing, that the true religion of God ſhould be thus put away and condemned, and the faithfull Churche moleſted and afflicted both generally as is plaine in theſe hiſtories, and alſo particularly in the miniſters & faithful members, as appeareth in Abel, the Patriarches, Prophets, Chriſt, his Apoſtles, & in a great number of holy ſainctes and martyrs, ſince the death of Chriſt til nowe our daies. Thus may you plainely ſee how God hath wrought with his Church at all times, and therefore ſhould not diſcourage your ſelues, becauſe of this ſodain chaūge, but with Dauid acknowledging your ſinnes to God, declare vntounto him how many they be, that vexe you, and riſe againſt you, naming you heretikes and the children of Belial, as they named Dauid. Let the wicked Idolaters boaſt and bragge that they hauehave ouercome you, and that God hath giuen you ouer & wil no more be your God: let them put their truſt in Abſalom with his long golden lockes, and in the wiſedome of Achitophel the wiſe counſailour, yet ſay you with Dauid, thou O Lord art my defender, thou art my worſhip, and the lifter vp of my head, feare not their violence to hurt you in your bodies, to harme you in your goodes. Perſwade your ſelues with Dauid that the Lord is your defender, who hath cōpaſſed you round about, and is as it were a ſhielde, that doeth couer you on eueryevery part: it is he only that may and will compaſſe you about with glorie and honour, it is hee, that will thruſt downe thoſe prowde hypocrites from their ſeat, and exalt his lowly and meeke. Dauid in the mids of his miſeries did thus comfort him ſelfe, leaning to the prouidence of God, looking for deliuerance from him, appointing God no time, but cōmitting the whole matter vntounto his wiſedome and goodneſſe. He layed him ſelfe to ſleepe, roſe againe, was not afrayed for innumerable people, that ſet him round about to hauehave deſtroyed him, for ye Lord wil ſuſtaine me, ſaieth this good King. This was his ſhot anker, here was his refuge, herewith he comforted himſelfe, that the Lord would bee his defender and ſauegarde, and at the length reſtore him to his place againe. He armed him ſelfe with the armour of God,Ephe. 6. but aboue al he tooke to him the ſhield of faith, wherewith he quenched the fyrie dartes of the wicked. Hee had the helmet of ſaluation, the ſworde of the ſpirit, the promiſes of God, and buckled theſe faſt vntounto him ſelfe with this long and durable girdle of faithfull prayer and watching, ſaying, I wil crye vntounto the Lord with my voyce, and he will heare me from his holy hill. If you will receiue comfort, crye with Dauid vntounto the Lorde, exerciſe your faith in earneſt and continual prayer, ſay, ariſe O Lord & help me, and he will ſmite your enemies on the cheekebone, and braſt all their teeth in ſunder, he will hang vp Abſalom by his owne long heare. Achitophel through deſperation ſhall hange him ſelfe, the bandes ſhalbe broken, & you deliuered: for this belongeth to ye Lord to ſaue his frō their enemies, & to bleſſe his people. Thus Dauid in the mids of his affliction did comfort him ſelf, truſt to the only prouidence of his moſt mercifull God, perſwading himſelfe both of his good will, and mightie power, whereby he ſhould hauehave deliuerance, and was not deceiued. This bleſſing ſhall alſo be on you, if that neglecting the wiſdome of the worlde, you ſubmit your ſelues to the correctiō of God your heauenly Father, faithfully crying him merciemercy, & patiently abiding his good will and pleaſure.
FINIS.
End of the text · Andrew Kingsmill, For the Troubled in Mind or Afflicted in Body (1577)