A Treatise of Self-Denial, Chapter 2 · Section 3 · Subsection 5
SVBSECT. V. Of denying Self in reſpect of worldly Sufferings.
OF this alſo (as I have done of the former) I ſhall ſpeak both Negatively, and Affirmatively.
1 Negatively, It is not meant that wee may not at all judge them to bee evil, ſo as not to conceit any uSome out of their high and ay ery imagination, and out of their Iron and flinty Philoſophy, will needs think outward good and ill, together with the affections of grief and delight ſtirred up thereby, to bee but opinions and conceits of good and evil only, not truly and really founded in Nature, but taken up of our ſelves. But though our fancy be ready to conceit a greater hurt in outward evils, than indeed there is (as in Poverty, paine of Body, loſs of Friends, &c.) yet we muſt not deny them to be evils. Sibbes Souls Conflict. c. 13. Sect. 6.215.hurt to bee in them; ſo farre as they doe deprive us of any good, (and there is ſome good that they doe deprive us of) ſo farre they may be accounted to bee hurtful, Pſal. 144.10. indeed being ſanctified they work in us, Rom. 5.3, 4. and for us, 2 Cor. 4.17. a farre greater good than any they doe deprive us of; and in reſpect of that wee may ſay, It is good that wee have been afflicted, as David doth, Pſal. 119.71. but this is accidental to the nature of the things themſelves, they have no good in them, nor can they doe us any good of themſelves; they are ſo farre from making us better, as of themſelves, that without the effectual working of the Spirit of God with them, they make us farre worſe than ever before.
2 It is not meant that wee may not bee at all a verſe from them, ſo as not to endeavour any way to decline them; ſo farre as they may be truly judge to be evil, ſo far they may bee juſtly hated, and declined by us. ThevvSee Reinolds Treat. of Paſſ. 114. unalterable object of our hatred is all manner of evil, not only that of deformity and ſin, but that alſo of deſtruction and miſery. This affection God hath implanted in our nature for the conſervation of our wel-being, which hee requires us not only to deſire, but alſo by all lawful means (ſuch as he himſelf hath appointed) to endeavour, which cannot bee done without an inward abhorring of whatſoever is really prejudicial to it, ſuch as may cauſe us to fly from it; and therefore it is not to bee condemned as ſinful, and conſequently not to bee denied. Wee finde that even in our Saviour, when that bitter Cup of ſufferings was put into his hand, though in reſpect of the appointment of his Father, as it was a means of fulfilling his eternal Decree concerning the Salvation of the Elect, there was a ready willingneſſe to drink it up, Joh. 18.11. yet in reſpect of the anguiſh that thereupon ſeized on his Humane Nature, there was a very great averſneſſe from it. And therefore he prayed earneſtly once, and again, yea a third time, Father, if it bee poſſible, let this cup paſſe from mee, Mat. 26.39.
3 It is not meant, that wee may not bee at all ſenſible of them, ſo as not to grieve and mourne under them. God requires that our affections ſhould bee exerciſedxAs God any way diſcovereth himſelf, ſo the Soul ſhould be in a ſutable plyableneſſe. Then the Soul is as it ſhould bee, when it is ready to meet God at every turne, to joy when hee calls for it, and to mourne when hee calls for that, to labour to know Gods meaning in every thing. Sibbs Souls Confl. c. 8. Sect. 3.102. ſutably to all his Diſpenſations; that when hee pipes to us in his Providences, wee ſhould dance, and when hee mournes to us in his Providences, we ſhould mourne too, Mar. 11.16, 17.
There are times when the Lord calls to mourning, and wee doe provoke him exceedingly when we doe not obſerve them, as wee may ſee, Iſa. 22.12, 13, 14. And in that day did the Lord God of Hoſts call to weeping and mourning, and to baldneſſe, and to girding with Sackcloath; and behold joy and gladneſs, ſlaying Oxen, and killing Sheep, eating fleſh, and drinking wine, Let us eate and drink, for to morrow wee ſhall dye. And it was revealed in my eares by the Lord of Hoſts; ſurely this iniquity ſhall not bee purged from you till you dye, ſaith the Lord of Hoſts.
The Prophet Jeremy complaines unto God of the men of Jeruſalem, for their ſtupidity, and inſenſibleneſſe under his corrections: O Lord (ſaith hee) are not thine eyes upon the truth? Thou haſt ſtricken them, but they have not grieved; thou haſt conſumed them, but they have refuſed to receive correction, Jerem. 5.3. It is a grievous evil not to grieve when God brings any evil upon us; wee ſhould bee ſenſible of the leaſt ſtroke of the Rod, and humble our ſelves under the mighty hand of God upon us in any affliction. Many thinke it the ſtrength of their grace that they can bear affliction without grieving, but the truth is, it is the ſtrength of their corruption, by reaſon whereof they have ſtupid ſottiſh hearts, and doe not take notice of the hand of God in any thing that befalls them. What ſtrength is it to beare what wee doe not feele? Any one can doe that, even one that hath no Grace at all. This then is not to deny Self; But,
2 Affirmatively, To deny Self in reſpect of worldly ſufferings, is,
1 Not ſo to judge them to bee evil, as to conceit a greater hurt to bee in them than indeed there is. Self will tell us they are the greateſt evil in the World, whereas they are nothing to ſpiritual and eternal evils, but light afflictions in compariſon of the evil of Sin, and that farre more exceeding eternal weight of miſery that it works for all ſuch as live and dye in it; when Self therefore ſpeaks in this manner to us, wee muſt give it a peremptory denial.
It is ſtoried in the Book of Martyrs, of George Tankerfield, that immediately before his going to the Stake to bee burned, (being then at an Inne in Saint Albanes) hee prayed his Hoſt to let him have a good Fire in his Chamber, which accordingly hee had, and then ſitting on a forme before the Fire, hee ſtretched out his legge to the flame, and when it had touched his foot, hee quickly with-drew his legge, ſhewing how the Fleſh did perſwade him one way, and the Spirit another;yActs and Mon. l. 10. 1535. The Fleſh ſaid, O thou Fool, wilt thou burne and needeſt not? The Spirit ſaid, bee not afraid, for this is nothing in respect of fire eternal.
zActs and Mon l. 10. 1371.The like is ſtoried of the good Biſhop and bleſſed Martyr Mr. John Hooper, Sir Anthony Kingſton his Friend coming to him a little before his death, thus expreſſed himſelf to him; I am ſorry to ſee you in this caſe, for as I underſtand you bee come hither to dye. But alas, conſider that life is ſweet, and death is bitter, therefore ſeeing life may bee had, deſire to live, for life hereafter may doe good. To this the Biſhop replied; True it is, Maſter Kingſton, I am come hither to end this Life, and to ſuffer Death here, becauſe I will not gain-ſay the former Truth that I have heretofore taught amongſt you, and I thank you for your friendly counſel, although it bee not ſo friendly as I could have wiſhed it. True it is, Mr. Kingſton, that Death is bitter, and Life is ſweet, but alas, confider that the Death to come is more bitter, and the Life to come is more ſweet; therefore for the deſire and love I have to the one, and the terrour and fear of the other, I doe not ſo much regard this death, nor eſteem this life.
2 Not to be ſo averſe from them,aSome of the Chriſtians in the primitive times would not caſt one grain of Frankinſence into the fire up on the Heathen Altars to ſave their lives. as to endeavour by any ſinful means to avoyd them. Self will bid us ſin rather than ſuffer, but we muſt not adventure upon the a leaſt evil of ſin to avoyd the greateſt evil of ſuffering.bCondaeus tribus ipſi a Carolo nono Galliarum Rege propoſitis, miſſa, morte, & perpetuo carcere; reſpondit, ſe, Deo favente primum nunquam electurum, ex duobus reliquis vero alterum voluntati Regis liberum relinquere. The three Children in Daniel told the King, when he threatned to caſt them into a burning fiery Furnace, for not worſhiping his Golden Image, If it bee ſo, our God whom we ſerve is able to deliver us; but if not, be it known unto thee, that wee will not ſerve thy gods, nor worſhip thy golden Image which thou haſt ſet up, Dan. 3.17, 18. Such a reſolution muſt be taken up by every one that means to come after Chriſt, which although in the opinion of worldly Polititians and Time-ſervers it be folly and madneſs, will bee found to bee wiſdome in the end; when after (by their ſinful complyance) they have eſcaped the hands of them that kill the body, they fall into the hands of him that kills both Body and Soule in Hell.
God is not wont to let ſuch men goe unpuniſhed; nay, he will be ſure to meet with them, either in this life, by terrifying their Conſciences, or by bringing upon them thoſe evils they thought to eſcape; or in the life to come (if they repent not before) by appointing them their portion with unbeleevers and hypocrites, in the Lake that burnes with Fire and Brimſtone, where ſhall bee weeping, and wayling, and gnaſhing of teeth for ever.
1 By terrifying their Conſciences. cActs and Mon. l. 8.914Mr. Bilney in the dayes of King Hen. 8. by the perſwaſion of ſome friends abjured, but oh! what an Hell did hee feel in his Conſcience afterwards!Serm. 7. Maſter Latimer in a Sermon before King Edward thus expreſſeth it. I knew a man my ſelf, Bilney, little Bilney, that bleſſed Martyr of God, who what time he had borne his Faggot, and was come againe to Cambridge, had ſuch Conflicts within himſelf, that his friends were afraid to let him be alone, they were faine to be with him day and night, and comfort him as they could, but no comforts would ſerve; and as for comfortable places of Scripture, to bring them unto him, it was as though a man ſhould cut him thorow the heart with a ſword.
And in another Sermon preached in Lincolnſhire, he hath theſe words concerning it; That ſame Mr. Bilney, who was burnt here in England for Gods Words ſake, was induced and perſwaded by his Friends to bear a Faggot at the time when the Cardinal was aloft, and bare the ſwinge; now when the ſame Bilney came to Cambridge againe, a whole year after, hee was in ſuch an anguiſh and agony, that nothing did him good, neither eating nor drinking, nor any other communication of Gods Word, for hee thought that all the whole Scriptures were againſt him, and ſounded to his Condemnation, ſo that I many a time communed with him, (for I was familiarly acquainted with him) but all things whatſoever any man could alledge to his comfort, ſeemed unto him to make againſt him.
dActs and Mon. l. 8.938Mr. …ainbam the year following, having in like manner abjured, was releaſed and diſmiſſed home, where hee had ſcarce a month continued, but he bewailed his Fact and Abjuration, and was never quiet in his minde and Conſcience untill the time hee had uttered his fall to all his acquaintance, and asked God forgiveneſſe before the Congregation, in thoſe dayes in a Ware-houſe in Bow-lane, and immediately the next Sabbath after, hee came to Saint Auſtines, and ſtood up there before the people in his Pew, there declaring openly, with weeping tears, That hee had denied God, and prayed all the people to forgive him, and to beware of his weakneſſe, and not to doe as he did, for ſaid hee, If I ſhould not againe returne unto the truth (having the New Teſtament in his hand) this Word of God would damne mee both Body and Soule at the Day of Judgement. And there he prayed every body rather to dye by and by, than to doe as hee did, for hee would not feele ſuch an hell againe as he did feele, for all the worlds good.
Thus ſeverely did God chaſtiſe theſe two good men for a time, ſhewing them what Hell meant by ſome few ſcalding drops of his immediate Wrath let fall upon their Conſciences, thereby making them throughly ſenſible of the deſert of their moſt horrible Sin, in renouncing his moſt bleſſed Truth; to the undaunted and conſtant profeſſion whereof, notwithſtanding out of the ſuperabounding riches of his grace, hee recovered them againe, ſo that moſt reſolutely and cheerfully afterwards they ſealed it with their bloud.
But it hapned otherwiſe to that unparalleld example of Divine Juſtice, Francis Spira, who after his Abjuration being ſuddainly Thunder-ſtruck with the terrible and amazing Sentence of his eternal Condemnation, was plunged irrecoverably (for ought that appeared to the contrary) into the bottomleſs gulph of Deſpair.
This wretched man being accuſed to the Popes Legate, for profeſſing and teaching ſome of Luthers opinions, this eſpecially, That wee muſt only depend on the Free Grace, and unchangeable love of God in the death of Chriſt, as the only ſure way of Salvation; and being ſummoned to appear before him; after ſome conſideration had of the manifold danger hee was in, and reſolution taken up to ſtand to his profeſſion, and to maintaine his Doctrine, notwithſtanding hee began to think with himſelf what miſery this his raſhneſſe would bring him unto, that he ſhould loſe his ſubſtance gotten with ſo much care and travell, undergoe the moſt exquiſite torments that malice it ſelf could deviſe, be counted an Heretick of all, and in the concluſion dye ſhamefully.
Hereupon he goes to the Legate, and acknowledgeth his fault, in entertaining an Opinion concerning ſome Articles of Faith, contrary to the Orthodox and received Judgement of the Church of Rome, profeſſing his hearty ſorrow for it, and humbly begging pardon for ſo great an offence. The Legate perceiving him to faint, purſued him to the uttermoſt, cauſed him to ſubſcribe this Confeſſion, and made him promiſe that at his returne to his owne Towne hee would declare it to the people, acknowledge the whole Doctrine of the Church of Rome, and abjure the Opinions of Luther as falſe and Heretical. Spira having promiſed in this manner, forth-with addreſſeth himſelf for his journey homeward, but as he went along, thinking with himſelf, how impiouſly hee had denyed Chriſt and his Goſpel at Venice, and engaged himſelf to doe it the ſecond time in his owne Country, hee thought hee heard a voyce ſpeaking unto him in this manner.
Spira, What doſt thou here? whether goeft thou? haſt thou unhappy man, given thy hand-writing to the Legate at Venice? yet ſee thou doſt not ſeal it in thine owne Country; thou canſt not anſwer for what thou haſt already done, nevertheleſs the gate of Mercy is not quite ſhut, take heed that thou heapeſt not ſin upon ſin, leſt thou repent when it will be too late. This filled him ſo full of doubts and perplexing thoughts, that hee knew not which way to turne, nor what to doe; but afterwards being arrived in his owne Country, and adviſed by his friends, telling him, That it was requiſite he ſhould take heed that he did not in any wiſe betray his Wife and Children, and all his friends into danger, ſeeing that by ſo ſmall a matter as the recitiug of a ſmall Schedule, which might be done in leſſe ſpace than half an hour, he might both free himſelf from preſent danger, and preſerve many that depended on him; he goes to the Praetor, and proffers to performe his fore-ſaid promiſe made to the Legate, and the next morning hee deſperately enters into the publick Congregation, where Maſſe being finiſhed, in the preſence of friends and enemies, and of the whole Aſſembly, yea and of Heaven it ſelfe, hee recites that infamous Abjuration, word for word as it was written; then was hee ſent home reſtored to hiseHee was a Civil Lawyer, an Advocate of great rank and eſteeme, endowed with outward bleſſings of Wife, and eleven Children, and wealth in abundance. Dignities, Goods, Wife, and Children; but no ſooner was he departed, but he thought he heard a direful voyce, ſaying to him, Thou wicked wretch, thou haſt denied mee, thou haſt renounced the covenant of thy obedience. thou baſt broken thy vow; hence Apoſtate, bear with thee the Sentence of thy eternal Damnation. Hee trembling and quaking in body and mind fell downe in a ſwoon, and from that time forward never found any peace, or eaſe of his mind, but continuing in unceſſant torments, hee profeſſed that hee was captivated under the revenging hand of the great God, and that hee heard continually that fearful Sentence of Chriſt, that juſt Judge, and was utterly undone. Phiſicians were ſent for, but they could effect nothing by their skill upon him, and therefore after they had underſtood the whole truth of the matter, wiſhed him to ſeek ſome Spiritual comfort. They that came to adminiſter Spiritual comfort to him, propounded many of Gods promiſes recorded in the Scripture, and many examples of Gods mercy; but My Sin (ſaid hee) is greater than the Mercy of God. They told him: that God would have all men to be ſaved; he anſwered, He would not have damned reprobates to bee ſaved, I am one of that number, I know it, for I willingly and againſt my knowledge denied Chriſt, the Mercy of God extends not to me, nor any like to me, who are ſealed up to Wrath, I tell you I deſerve it, my owne Conſcience condemnes mee, what needeth any other Judge? Some bade him conſider the example of Peter, who denied Chriſt thrice, and with an Oath, and yet Chriſt was merciful to him. Hee anſwered, In that he was pardoned, it was not becauſe he wept, but becauſe God was gracious to him; but God reſpects not mee, and therefore I am a reprobate, no comfort can enter into my heart, there is no place there but only for torments, and vexings of ſpirit; I tell you, my caſe is properly my owne, no man ever was in like plight, and therefore my eſtate is fearful. Then roaring out in the bitterneſs of his ſpirit, he ſaid, It is a fearful thing to fall into the hands of the living God. Some whiſpering ſaid, that hee was poſſeſſed, which he over-hearing it, ſaid, Doe you doubt it? I have a whole Legion of Devils that take up their dwellings within mee, and poſſeſſe me as their owne, and that justly too, for I have denied Chriſt. Whether did you that willingly or no? (ſaid they) That is nothing to the purpoſe (ſaid hee) Chriſt ſaith, Whoſoever denies me before men, him will I deny before my Father which is in Heaven; Chriſt will not bee denied, no not in word, and therefore it is enough, though in heart I never denied him. They asked him, whether he thought there were worſe paines than what hee endured for the preſent? hee ſaid, That he knew there were farre worſe paines, for the wicked ſhall riſe to their Judgement, but they ſhall not ſtand in Judgement; this I tremble to think of, yet I deſire nothing more than that I might come to that place, where I may be ſure to feele the worſt, and bee freed from fear of worſe to come. Why doe you, (ſaid they) eſteeme this ſo grievous a ſin, when as the learned Legate conſtrained you to it, which hee ſurely would not have done, if your former opinions had not been erroneous? Hee anſwered, All thoſe many ſins that in the former part of my life I committed, then did not ſo much trouble me, for I truſted that God would not lay them to my charge, but now having ſinned againſt the Holy Ghoſt, God brings all my ſins to remembrance, and thus guilty of one, guilty of all; and therefore it is no matter whether my ſins be great or ſmall, they are ſuch, as Chriſts Bloud, nor Gods Mercy belongs to mee. God will have mercy on whom hee will have mercy, and whom he will he hardneth; this is it that gnaws my heart, he hath hardned me, and I finde that hee daily more and more doth harden me, and therefore I am out of hope; I feele it, and therefore cannot but deſpair. I tell you, there was never ſuch a Monſter as I am — I knew that Juſtification is to be expected by Chriſt, and I denied and abjured it, to the end I might keep this fraile life from adverſity, and my Children from poverty, and now behold how bitter this life is to me! and God only knowes what ſhall become of this my Family, but ſurely no good is likely to betide it, but rather daily worſe and worſe, and ſuch a ruine at length, as that one ſtone ſhall not be left on another. But why ſhould you (ſaidfA Doctor that came to comfort him. Gribaldus) conceit ſo deeply of your ſin, ſeeing you cannot but know that many have denied Chriſt, and yet never fell into deſpair? Well (ſaid he) I can ſee no ground of comfort for ſuch, neither can I warrant them from Gods revenging hand in Wrath, though it pleaſeth God yet to ſuffer ſuch to be in peace; and beſides, there will a time of change come, and then they ſhall be thorowly tried, and if it were not ſo: yet God is juſt, in making mee an example to others — I aſſure you, it is no ſmall matter to deny Chriſt, and yet it is more ordinary than commonly men doe conceive of — as often as a Chriſtian doth diſſemble the knowne truth, as often as he approves of falſe worſhip, by preſenting himſelf at it, ſo often as he doth not things worthy of his calling, or ſuch things as are unworthy of his calling, ſo often he denies Chriſt; thus did I, and therefore am juſtly puniſhed for it. Some time after this, came in two Biſhops, one of them being Paulus Vergerius, deſired him to pray with him the Lords Prayer; Spira conſented, and went on with ſome enlargement upon ſeveral Petitions, to whom when hee had done they ſaid, You know that none can call Chriſt Jeſus the Lord but by the Holy Ghoſt; I perceive (replied he) that I call on him to my eternal Damnation. They told him, he was in a ſpiritual deſertion, and therefore ſhould not beleeve what Sathan ſuggeſted to him, but thoſe rather whom hee judged to bee in a good eſtate, and more able to diſcerne of him than himſelf; beleeve us (ſaid they) we tell you that God will bee merciful to you. O here is the knot, ſaid he, I would I could beleeve, but I cannot. Then hee began to reckon up what fearful Dreames and Viſions he was continually troubled withall, that hee ſaw the Devils come flocking into his Chamber, and about his Bed, terrifying him with ſtrange Noiſes, that theſe were not Fancies, but he ſaw them as really as the ſtanders by; and that beſides theſe, hee felt continually a racking torture of his mind, and a continual butchery of his Conſcience, being the very proper pangs of the Damned wights in Hell — Deſperation it ſelf continually tortures me, and now I count my preſent eſtate worſe than if my Soul, (ſeparated from my body) were with Judas, and the reſt of the Damned; and therefore I now deſire rather to bee there, than thus to live in the body. After this againe, one told him, that hee was not to beleeve himſelf, but rather him that was in a good eſtate; and I teſtifie to you, (ſaid hee) that God will bee merciful to you; Nay (anſwered he) for becauſe I am in this ill eſtate, therefore can I beleeve nothing but what is contrary to my Salvation and comfort. But you that are ſo confident of your good eſtate, look that it be true, for it is no ſuch ſmall matter to bee aſſured of ſincerity. A man had need be exceeding ſtrongly grounded in the truth, before hee can bee able to affirme ſuch a matter as you now doe; it is not the performance of a few outward duties, but a mighty conſtant labour, with all intention of heart and affection, with full deſire and endeavour continually to ſet forth Gods glory; there muſt bee neither fear of Legats, Inquiſitors, Priſons, nor any Death whatſoever. Many think themſelves happy that are not, it is not every one that ſaith, Lord, Lord, that ſhall goe to Heaven.
One that came to ſee him, told him, that he had been with him at Venice ſome eight weekes before. O curſed day! (ſaid Spira) O curſed day! O that I had never gone thither, would God I had then dyed. Afterwards came in a Prieſt, bringing with him a Book of Exorciſmes to Conjure the Devil out of him; whom when Spira ſaw, ſhaking his head, he ſaid, I am verily perſwaded indeed, that God hath left me to the power of the Devils, but ſuch they are as are not to be found in your Letany. To Vergerius by many Arguments, exhorting him to beleeve. Belike (ſaid hee) you think I delight in this eſtate, if I could conceive but the leaſt ſpark of hope of a better eſtate hereafter, I would not refuſe to endure the moſt heavie weight of the Wrath of that great God, yea for twenty thouſand years, ſo that I might at length attaine to the end of that miſery which I now know will bee eternal; but I tell you, my will is wounded.
Hee exhorted the company that were preſent, in this manner; Take heed to your ſelves, it is no light or eaſie matter to be a Chriſtian, it is not Baptiſme, or reading of the Scriptures, or boaſting of faith in Christ (though even theſe are good) that can prove one to be an abſolute Chriſtian. You know what I ſaid before, there muſt bee a conformity in Life, a Chriſtian muſt bee ſtrong, unconquerable, not carrying an obſcure profeſſion, but reſolute in expreſſing the Image of Chriſt, and holding out againſt all oppoſition to the laſt breath — Many there are that ſnatch at the Promiſes in the Goſpel, as if they did undoubtedly belong to them, and yet they remaine ſluggiſh and careleſſe, and being flattered by the things of this preſent World, they paſſe on their courſe in quietneſſe and ſecurity, as if they were the only happy men, whom nevertheleſſe the Lord in his providence hath ordained to eternal Wrath, as you may ſee in Saint Lukes rich man; thus it was with me, therefore take heed.
He diſdainfully refuſing ſome meat that was brought him by one of his Nephews, the young man charged him with hypocriſie and diſſimulation, to whom hee replied — I am a caſt away, a Veſſel of Wrath, yet dare you call it diſſembling and phrenſie, and can mock at the formidable example of the heavie Wrath of God, that ſhould teach you fear and terrour? But it is natural to the fleſh, either out of malice or ignorance to ſpeak perverſly of the works of God; The Natural man diſcerneth not the things of God, becauſe they are ſpiritually diſcerned.
One of his familiar friends chanced to ſay, that certainly he was overcome with Melancholly, which hee over-hearing, anſwered; Well, be it ſo, ſeeing you will needs have it ſo, for thus alſo is Gods wrath manifeſted againſt mee — you ſee Brethren what a dangerous thing it is to ſtop or ſtay in things that concern Gods glory, eſpecially to diſſemble upon any termes, what a fearful thing is it to bee near, and almoſt a Chriſtian! Never was the like example to this of mine, and therefore if you bee wiſe you will ſeriouſly conſider thereof. O that God would let looſe his hand from me, that it were with me now as in times paſt! I would ſcorne the threats of the moſt cruel Tyrants, bear Torments with invincible reſolution, and glory in the outward profeſſion of Chriſt till I were choaked in the flame, and my body conſumed to aſhes.
Now ſeemed to bee verified upon him, that whereof in the beginning hee had been ſo ſeaſonably fore-warned, that if hee proceeded to fulfill his wicked promiſe of Abjuring in his owne Country, hee might haply repent too late. Now, if God would with-draw his hand from him, if it might be with him as in former dayes, hee would doe and ſuffer any thing for-Chriſt; but upon no termes might his wiſh bee granted, all hope of mercy was quite cut off from him; ſo that afterwards (his purpoſe of miſchieving himſelf by a Knife that hee had haſtily ſnatched up, being by his Friends prevented) with indignation hee cryed out, I would I were above God, for I know hee will have no mercy on me. And thus being in continual torment, by little and little hee waſted away, until at length hee appeared a perfect Anatomy, expreſſing to the view nothing but ſinews and bones, and at laſt without any ſhew of hope or comfort, yeelded up the ghoſt. Let none wonder that I have been ſo large in telling this mans Story, ſome it may be have forgotten it, others not ſo much as heard of it, and amongſt all the examples of this kind, there was none more fit that I could pitch upon, whereby to make it known in what a dreadful manner God ſometimes puniſheth Apoſtate profeſſors in this life, by terrifying of their Conſciences. Hee puniſheth them ſometimes alſo,
2 By bringing upon them thoſe evils they thought (by means of their ſinfull complyance) to eſcape.uActs and Mon, l. 10.1710. Cranmer ſigned a Recantation (as hee confeſſed himſelf afterwards) contrary to the truth hee thought in his heart, for fear of Death, and to ſave his Life, if it might have been, but hee was forced to ſuffer notwithſtanding his recantation; as ſoon as ever hee had ſigned his Recantation, the Queen ſignes the Writ for his Burning, and then was he in a farre worſe condition than before, having neither inwardly any quietneſs in his own Conſcience, nor outwardly any help in his adverſaries.
In the Story of William Wolſey a godly Martyr, that was burned at Ely, wActs and Mon. l. 10.1558this amongſt other things is recorded, that while hee was in Priſon hee delivered ſome money to bee diſtributed amongſt his friends, and to one Richard Denton above all the reſt (beſides the money that he ſent him) hee deſired this Meſſage might alſo be delivered, that he marvelled he tarried ſo long behind him, ſeeing hee was the firſt that did deliver him the Book of Scripture into his hand, and told him that it was the Truth, deſiring him to make haſt after as faſt as he could. This Meſſage being delivered, Denton returnes this anſwer, I confeſſe it is true, but I cannot burne. But hee that could not burne in the Cauſe of Chriſt, was afterwards burned againſt his will, when Chriſt had given peace to his Church; for ſome years after, his Houſe was ſet on fire, and hee going in to ſave his goods was burnt in it. Thus God ſometimes puniſheth Apoſtates here, howſoever (if they repent not) hee will bee ſure to puniſh them hereafter.
3 By appointing them their portion with unbeleevers and hypocrites, in the Lake that burnes with Fire and Brimſtone, where ſhall be weeping, and wayling, and gnaſhing of teeth for ever. So it is fore-told, Revel. 21.8. The fearful and unbeleeving ſhall have their part in the Lake which burneth with fire and brimſtone, which is the ſecond death. And it cannot be otherwiſe, for Chriſt hath ſaid, Whoſoever ſhall deny mee before men, him will I alſo deny before my Father which is in heaven, Matth. 10.33. and if ſo, there is no remedy but hee muſt to hell. How much better were it for us then, by hearkning unto Chriſt, and doing our duty, to expoſe our ſelves to the greateſt of thoſe evills which men can only bring upon our Bodies, and are but for a time, than by hearkning unto Self, and committing of Sin, to make our ſelves obnoxious to the leaſt of thoſe evills which God can bring both upon our Bodies and Soules, and alſo are for eternity. Without doubt, did wee but beleeve it, wee ſhould not bee ſo averſe from them, as to endeavour by any ſinful means to decline them; which is the Second particular required by way of Self-denial in reſpect of worldly ſufferings. The next is,
3 Not to be ſo ſenſible of them as either to bee impatient under them, or by any ſinful means to endeavour to come out of them. It is our duty to bee ſenſible of our ſufferings, but wee muſt take heed wee be not over-ſenſible. Self will bee murmuring and repining againſt God, and quarrelling with Inſtruments; but wee muſt by no means give way unto it, but labour with quietneſſe and calmneſs of ſpirit whatever our croſſe be, to bear the burden of it. So Paul exhorteth the Romanes, Rom. 12.12.14. Be patient in tribulation, bleſs them that perſecute you, bleſſe and curſe not. So hee himſelf practiſed, 1 Cor. 4.12, 13. Being reviled we bleſſe, being perſecuted we ſuffer it, being defamed wee entreat. So Peter exhorteth ſervants, 1 Pet. 2, 18, 19, 20. Servants, be ſubject to your Maſters with all fear, not only to the good and gentle, but alſo to the froward; for this is thank-worthy, if a man for conſcience towards God endure grief, ſuffering wrongfully; for what glory is it, if when yee are buffered for your faults ye ſhal take it patiently? but if when yee doe well, and ſuffer for it, yee take it patiently, this is acceptable with God.
What an hard leſſon is this to fleſh and bloud? and how few profeſſing Servants are there (to ſay nothing of others) that make any conſcience of learning it! yet it muſt bee learnt, it muſt bee practiced; and therefore the Apoſtle addes, verſ. 21, 22, 23. For even hereunto were yee called, becauſe Chriſt alſo ſuffered for us, leaving us an example that ye ſhould follow his ſteps; who did no ſin, neither was guile found in his mouth; who when he was reviled, reviled not again; when he ſuffered, he threatned not; but committed himſelf to him that judgeth righteouſly.
Nothing is more grievous to us than to ſuffer wrongfully; to think we ſhould bee ſo abuſed when wee doe not deſerve it, this goes to our very heart: I, but let us look upon the Lord Jeſus, let us conſider how undeſervedly hee was abuſed, and then it will not bee ſo grievous; hee did no ſin, neither was guile found in his mouth, hee never injured any, but went about every where doing good, and yet what baſe uſage had hee in the World! how ill was hee requited! He was ſcorned, reviled, betrayed, falſly accuſed, blindſolded, buffeted, spit upon, crowned with a Crowne of thornes, and at last moſt ſhamefully Crucified, and yet took all this patiently; ſhall wee then think much to ſuffer a little, when our Saviour hath ſuffered ſo much before us? Why, the Diſciple is not above his Maſter, nor the Servant above his Lord; It is enough that the Diſciple bee as his Maſter, and the Servant as his Lord. If they have called the Maſter of the houſe Beelzebub, how much more ſhall they call them of his houſhold? Mat. 10.24, 25.
I have read of one Elzearius a Noble man, that when his Wife wondred at his exceeding great patience in bearing injuries, hee thus anſwered her; You know, ſometimes my heart is ready to riſe with indignation againſt ſuch as wrong mee, but I preſently begin to think of the wrongs that Chriſt ſuffered, and ſay thus to my ſelf (deſiring to imitate him) Although thy Servants ſhould pluck thy beard, and ſtrike thee on the face, this were nothing to what thy Lord ſuffered, hee ſuffered more and greater things; and aſſure your ſelf (Wife) I never leave off thinking of the injuries done to my Saviour, till ſuch time as my minde is ſtill and quiet. There is enough in this conſideration to quiet our ſpirits in the greateſt ſufferings. But beſides, it cannot bee ſaid of any thing that wee ſuffer (as it might of all that Chriſt ſuffered) that it is not deſerved, It may be ſaid ſo in allyes ſometimes, in reſpect of men, but never in reſpect of God; wee have ſinned, and thereby have deſerved worſe than the worſt that can bee ſuffered in this world. Have we then any reaſon to complaine? Wherefore (ſaith Jeremy) doth a living man complaine, a man for the puniſhment of his ſins? Lam. 3.39. It is of the Lords mercies that wee are not conſumed, becauſe his compaſſions faile not, verſ. 22. if he ſhould deale with us according to our deſervings, hee might juſtly caſt us into Hell.
Were wee but throughly convinced of this, had wee but once the real ſence and feeling of it in our ſelves, there would bee no ſuch anguiſh and vexation in any of our ſufferings here, as many times we finde to bee in them, and wee ſhould bee much ſtrengthened againſt thoſe temptations, whereby Self and Sathan joyning with it, would carry us into any ſinful way to eaſe our ſelves of them, which is another thing that wee muſt have a ſpecial care, while wee are in a ſuffering condition to watch againſt. The Croſſe is very irkſome and tedious to the fleſh, and therefore as it is unwilling to come under it, ſo it is unwilling to continue under it; but as wee muſt willingly take it up, ſo wee muſt patiently bear it; as wee muſt not refuſe it when Chriſt will lay it on, ſo wee muſt not reject it till Chriſt will take it off. It is lawful to uſe means to free our ſelves of our troubles, but all means are not lawful to bee uſed. Wee muſt reſolve to abide them all our dayes, rather than by the committing of the leaſt ſin to free our ſelves of them.
This was the reſolution of that moſt learned and pious MartyrxActs and Mon. l. 11.1664. Mr. Philpot, as he expreſſeth it himſelf in a Letter to Iohn Careleſſe, written while he was in the Stocks in Bonner's Coal-houſe; The Devil rageth againſt mee, I am put in the Stocks in a place alone, becauſe I would not anſwer ſuch Articles as they would charge me withall, in a corner, at the Biſhops appointment, and becauſe I did not come to Maſſe when the Biſhop ſent for me; I will bee all the dayes of my life in the ſtocks by Gods grace, rather than I will conſent to the wicked generation.
In the eleventh of the Hebrews we read of the Jewiſh Martyrs in the time of the Old Teſtament, that they were tortured, not accepting deliverance; they might have had their lives if they would but have complied with their Adverſaries in their wicked Idolatrous practices, but they would not accept of their lives upon ſuch termes, they thought it much better to bee tortured upon the rack of this World, than upon the rack of a damnable Conſcience.
The like we read of our Engliſh Martyrs,yl. 8.1130. Miſtris Anne Askew, when ſhee was at the Stake had Letters ſent her by the Lord Chancellor, offering her the Kings Pardon if ſhee would recant, but ſhee refuſing ſo much as to look on them, returned this anſwer, That ſhee came not thither to deny her Lord and Maſter.
zl. 14.1372.Biſhop Hooper, when a Box was laid before him with a Pardon in it (as was ſaid) from the Queen, at the ſight thereof cryed out, If yee love my Soul, away with it, if you love my Soul away with it.
a…George Marſh, when the Deputy Chamberlaine of Cheſter ſhewed him a writing under a great Seal, ſaying, that it was a Pardon for him if hee would recant, anſwered. That hee would gladly accept the ſame, but for as much as it tended to pluck him from God, he would not receive it upon that condition.
bl. 11.1459.Maſter Bradford, when the Lord Chancellour promiſed him, that if hee would returne againe, and doe as they had done, hee ſhould have the Queens Mercy and Pardon, made this reply; My Lord, I deſire mercy with Gods mercy, but mercy with Gods wrath, God keep mee from. Many more might bee inſtanced in, but theſe may ſuffice; I ſhall now paſs on to the next Sub-ſection, which is,