Saints by calling: or Called to be saints A godly treatise of our holy calling to Christ, by the gospell. With the seuerall gifts proper vnto the called: and their counterfeits in the hypocrites which are not partakers of this effectuall calling. Written by Thomas Wilson, minister of Gods word, at S. Georges Church in Canterbury.

Of Patience in affliction.

Apollos.

FRiend Aquila, since we first entred vpon our confe∣rence of effectuall Calling, and of the fruits of it, you neuer tryed my patience till now. I haue here ex∣pected you a good while, and if you had not come iust thus as you did, surely I had returned whence I came, somewhat discontented with you.

Aquila.

Sir, I am but quit with you, for thus you serued me once; but you that haue seene me so forward in keeping times for prosecuting this businesse, might haue imagined in your selfe, that it was something more then ordinary, which kept me thus long from you.

Apollos.

Nay, I tell you that very thought held me, and so ruled my mind at that, as I did not grow vnpa∣tient.

Aquila.

Sir, I pray you lay aside your quarrell to me about my long tarrying, and now we are so well met, let me heare you speake of the nature and property of the obiect and office of Patience.

Apollos.

There is no Christian grace, but it hath his speciall obiect to worke vpon, and whereabout it is ex∣ercised. Promises of saluation are the obiect of faith, whose property is to beleeue and receiue them by the mind and will 〈◊〉〈◊〉 to them, and embracing them for most true; the thing promised, is the obiect of hope, whose office is to expect it till it be giuen vs. The office of loue, is to knit our affections to God, who is the proper obiect of our loue. Repentance is busied about sinnes, and the vse of it, to greeue after any sinne, with a purpose to offend so no more. Temperance gouernes our mind about pleasures of life; meckenesse about in∣iuries from men. Mercy is exercised about miseries of others. Humility bridles the mind about praises and honours. And to be short, the power of moderating the heart in crosses and afflictions which are put vpon vs by Gods appointment, doth belong to Patience, which hath afflictions or aduersities for his proper ob∣iect: for this is the will of God, that no man should liue in this World without crosses and afflictions. Our dayes are few, they are also euill, and very euill. Our yeeres are few, but miseries are not few; they are many and manifold, and some of them great, and doe conti∣nually follow vs as the shadow doth the body. These miseries when they happen, they stirre and moue the

mind to griefe; euen as presence of pleasure & delights tickle the mind with ioy, to sorrow assaults the mind in the presence of afflictiue and heauy things, wherewith it should be ouerturned were it not for the helpe of pa∣tience, which doth temper our griefe, and stay the mind steddy and quiet in good contentment vnder the hand of God. This then is the office of patience, to confirme & settle the mind against the force of sorrow, arising from the sence of tribulations.

Aquila.

I perceiue well by this ye haue vttered, that the office and power of patience will better be decla∣red, if withall and first of all, afflictions and the kindes thereof (which be the matter whereabout patience is set on worke) shall be opened and saide forth. Will it please you then to follow this course, to speake gene∣rally of afflictions, & to acquaint vs with those grounds of patience, which be common to all afflictions; and af∣ter that, to handle the seuerall sorts of afflictions, and the speciall grounds of patience 〈◊〉〈◊〉 to euery kind of afflictions, 〈◊〉〈◊〉 the 〈◊〉〈◊〉 grounds whereon worldlings build the frame of their 〈◊〉〈◊〉 patience?

Apollos.

Aquila, you haue well chalked out away wherein we may walke. Thus then the 〈◊〉〈◊〉 and 〈◊〉〈◊〉; the Scripture saith, That death 〈◊〉〈◊〉 into the World by sinne; Rom. 5. 12. By death, is vnderstood not onely that dis∣solution of soule and body, but all troubles and affli∣ctions, as the 〈◊〉〈◊〉 of death men are not 〈◊〉〈◊〉 sinne 〈◊〉〈◊〉 able to death, then to afflictions. It was not onely saide to Adam, To 〈◊〉〈◊〉 thou shall returne, but that in sweate of his browes 〈◊〉〈◊〉 should 〈◊〉〈◊〉 his bread; and to Eue, That 〈◊◊〉〈◊◊〉 bring forth children 〈◊◊〉〈◊◊〉: These, with 〈◊◊〉〈◊◊〉 afflictions, 〈◊〉〈◊〉 vpon Adams

〈◊〉〈◊〉, among whom, some may be found haply which neuer knew what prosperity meant, but not one which hath not tasted of afflictions. Our entrance into the World is with danger & cryes, our passage out of the World is by fearefull & painfull death: the middle between birth and death, cradle and graue, is full of va∣nity and vexation, affliction being a cup which all men are to drinke of, some more, some lesse, God measu∣ring vnto each person a portiō of trouble, as drinke was wont to be measured in cups, that each in the Family might haue a portion. Hence are those speeches in Scripture, The Lord hath a Cup in his hand; Psal. 75. 5. And Father, let this Cup passe; Mat. 26. 42. And Can ye drinke of the Cup, &c. Mat. 20. 22. But in this common condition of all men, the wisedome of God doth hold a difference, afflicting his owne children both more of∣ten, and more seuerely then he doth the children of the World. There are sundry good reasons of Gods coun∣sell herein, why he administreth a deepe portion of af∣flictions, and keepeth his Children in the Schoole of tribulations longer then he doth the wicked; first in that God freeth the wicked here, when he doth afflict the iust, it would admonish vs, that there is another World after this, in which his afflicted children shall haue rest and be comforted, when the wanton world∣ling fatted with delights, shall be troubled and in tor∣ment; as Abraham saide to the rich man, Luke 16. In his Life time hee had receiued, &c. And according to that 2 Thes. 1. 6, 7. There be other reasons of this procee∣ding, as that he may by his patience & bounty towards the vngodly, call them to amendment, and leaue them without excuse, if they continue impenitent after such

lenity and kindnesse; Rom. 2. 4. And also to terrifie them and make them afraide to sinne, by expectation of the wrath to come: For if iudgement begins at Gods House, and the righteous searcely be saued, they may easily collect what remaines for them, if they turne 〈◊〉〈◊〉; 1 Pet. 4. 17. Moreouer, Gods owne children by such seuerity vpon them, and lenity to the euill, may perceiue how vnpar∣tiall God is, that will not beare with sinne, no, not in his chosen ones; and so learne to feare him; and withall they are encouraged to looke for a better portion here∣after, euen a share in that heauenly inheritance. Know∣ing that as earthly Fathers, though they allow their sonnes bare and course fare and lodging, and hard v∣sage otherwise, when they who be strangers, are liberal∣ly entertained, yet meane them the inheritance: so God plentifully feedeth and furnisheth the wicked, who are strangers from God, when such as be his owne children are both beaten and haue short allowance, yet the in∣heritance of Heauen is appointed for them. And this is one chiefe ground of patience, that God is not one∣ly the Authour of the afflictions which he sendeth ac∣cording to his wil, but disposeth them to their aduance∣ment in the end. Which proceedeth from hence, that howsoeuer God be angry with the sinnes of his chil∣dren, and afflict them with greeuous & smartful things; yet they come from a loue and mercy which God bea∣reth to their persons, which causeth him in that wrath against their offences, to remember mercy to them∣selues. Contrariwise, in his afflicting of euill men, he hateth both sinne and person for the sinnes sake; which is the reason, that as they haue no true patience vnder the weight of their afflictions and miseries, as not per∣ceiuing

them to be sent to them out of any good will towards them; so when the burthen is off from their backe, they are neuer the better, they hauing no bles∣sing with their affliction to cause them to profit to a∣mendment, but are rather driuen the further from God: So turning and yeelding to him while his hand keepeth them downe, as Pharaoh and Ahab did; yet af∣terwards they returne to their old byas, and be as they were, or rather more hardened in sinne. When as god∣ly men vnderstanding by their faith, that all crosses is∣sue out of that loue wherewith God loued them in his Sonne to saluation, they are sure of a fruite by their af∣flictions to greater repentance and humiliation; and haue their minds well framed to patience, out of this perlwalion, that the hand that strikes them, is no hating and killing; but a louing and sauing hand. The grounds of patience in all other men, are, not the will of God, or the expectation of a benefit out of the assurance of his fauour: but necessity, because they haue no remedy, and they thinke it better to beare it, then to do worse: These two, either that it will not boote them to resist, or that resistance will but doe them harme; these are the com∣mon grounds of their patience. But on the other side, the godly haue other ground of their patience in all af∣flictions; which I will now more distinctly name vnto you. As first, that their affl ctions come not by chance, but are 〈◊〉〈◊〉 and directed by Gods prouidence; Amos 3. Secondly, that they are momentany and short, and shal haue an end; 2 Cor. 4. Thirdly, that they are alwaies iust and righteous, though the reason of them be not alwayes knowne; Daniel 9. Fourthly, patience in bearing afflictions, is a duty and seruice pleasing to God; I 〈◊〉〈◊〉.

4. 5. Fiftly, they know their afflictions shall not exceed their strength. Sixtly, that there will be a good and hap∣py issue of them at the last; 1 Cor. 10. Seauenthly, that they haue not onely all other men, but all good men to be companion of their afflictions; Psalme 34. And last∣ly, that it would be to their great hurt to bee free from afflictions. By these considerations, their mindes are stayed in good quietnesse, that though they are not stockes, but doe feele afflictions; yet the 〈◊〉〈◊〉 of their afflictions hath no power greatly for to disturbe their minds; because by patience they possesse their soules. This is it wee see in Iobs sore afflictions, hee lookt vp to Gods wil, and was patient; God hath giuen, and he hath ta∣ken, Iob 2. Dauid sore afflicted by sinne, he considered the good will of God, that the Lord would doe him good by it, and was quiet. Paul passed through a world of afflictions, yet fastning his eye vpon the end of them which was eternall glory, and assured hereof, that they would further his owne, and the saluation of the Church, thereby hee was made constant in patience; 2 Cor. 4. verse last. Moyses in his afflictions endured, looking forward to the recompence of reward; Heb. II. This it is which is the life and soule of patience; name∣ly, that this is the will of God, that his children should glorifie him, by willingly suffering aduersities, and that Gods loue will draw a blessing out of their afflictions, to the glorisying of themselues in the end; euen as Sampson gathered sweet out of the bitter: so Gods chil∣dren find a sweete fruite of bitter afflictions; Hebrewes 12. 11, 12.

Aquila.

By this which you haue said, I obserue these three things. First prosperity and aduersity be no sure

arguments of Gods fauour or hatred, because they doe in common fall to all men in such sort, as the godly are blessed when they are afflicted, and wicked persons are accursed, euen when they prosper. The second thing is, that afflictions falling alike to all, (though more, and more often to the good) yet afflictions to wicked men be a part of Gods curse, and properly punishments; af∣flictions to the godly are rather loue tokens, and haue the nature of blessings in them. Thirdly, when good and euill men are vnder afflictions, there is no smal dif∣ference in their patience; some 〈◊〉〈◊〉 men haue not so much as shew of patience, being full of discontentment and rage when they are vnder Gods hand: others which are more calme and still, yet haue no patience but per∣force, because they cannot choose, or be loath to be thought faint-hearted. Whereas good men are as well pleased with afflictions as with benefits, euer accoun∣ting that best which God sends to them, whatsoeuer it be, bearing his crosses not of necessity, but for duty sake to God.

After these things thus discoursed, it will be sitting that we passe from this generall Treatise of afflictions, and to descend vnto particulars, to speake of afflicti∣ons, as they are either the chastisements of our sinnes, or the trials of our faith and loue; thus I thinke we may distinguish the afflictions of the godly: The Scripture so plainely telleth vs, that God chastiseth whom he loueth, nurtering and correcting euery childe whom hee receiues; Heb. 12. 6: and also doth tempt and take triall of them. Thus he is saide to haue tempted Abraham; Gen. 22. 1. And afflictions are called temptations; Iames 1. 23. For as Sathan tempteth to seduce & destroy; so God temp∣teth

to proue, and make triall of his people, to make it knowne what is in them; Deut. 10. 1. It may fall out that some afflictions shall be both chastisements and trials; yet wee are to consider and speake of them distinctly and 〈◊〉〈◊〉 things diuided in nature; some being tried by affliction, wherein it cannot be truly said, that they are chastened; as Iob, and diuers Martyrs. To conclude, afflictions, which be properly punishments to the wic∣ked, are to the righteous for correction, or for their triall.

Apollos.

I thanke you Aquila for this kindnesse, in cutting and laying out my worke for me; I am content to be held your apprentise, and to giue you the credit and place of the master workman. But to fall in hand with the worke, it is true indeed which you say, that af∣flictions, which in themselues, and toward the wicked are a part of the curse due to sinne; yet in respect of the righteous, they change their condition: the afflictions and death of our Lord Iesus Christ hauing sanctified all the afflictions of his members which beleeue in him, that they should put on another nature, and be no more to them an execration; but to serue (as you well say) either for correction or probation, or both. For in one worke sometime God hath a double end, both to chasten for some sinne done, and to take triall of the graces in his children. For our orderly proceeding, I will first entreat of Chastisements, and the patience which Gods Children shew therein: Afterwards of their trials, and namely of their great triall of trials, which is by death and martyrdome; whereunto some of Gods Children are put, and all are to expect it. The Church of God it is a Schoole, the faithfull are as Dis∣ciples

and Schollars; in Schollars there is much forget∣fulnesse, and slothfulnesse, and much other vntoward∣nesse; which will neede to be remedied by the corre∣cting hand of Christ, the onely master of his Church: his Ministers being to him but as Vshers. The Church is as a Family, the faithfull are as Gods seruants & chil∣dren; amongst these there is alwayes some vnrulinesse, and disobedience: therefore God their Lord and Fa∣ther, cannot be without roddes for chastisements. This the Scripture abundantly witnesseth, that as the godly on the one side giue plentifull matter, by their often and plentifull sinning, yea, sometimes by greeuous sinning against God, why they should bee beaten euen with scourges: so on the other side, many and manifold are the corrections of God. He hath roddes and scourges of all kindes, gentler and sharper, inward and soule cha∣stisements, outward and bodily corrections: God can smite in goods, name, estate, credite, wife, children, friends, liberty, in euery thing that is with them, or neere them, or deere to them. God knowes how to cha∣sten them, by taking away, or lessening their comfort; also by putting vpon them things greeuous to their na∣ture, wherein Gods Children through patience doe shew all good contentment at the Lords dealing with them, though it be sometimes very rough and seuere. Yet they know and consider that it is well deserued, they haue made themselues very worthy to be wel bea∣ten, by their breach of Gods Law; and it is but good reason, if they be so bold as to transgresse, and deserue chastisement, that God should take leaue to vse his au∣thority. Therefore as they suffered with patience the Fathers of their bodies when they corrected them, now

much more they doe submit themselues to him that is the Father of Spirits; especially when they marke his manner of proceeding in his chastisements, and the chiefe ends that he aymeth at in them: seeking therein their profit, not his owne praise, or pleasure, as bodily Parents often doe. For touching his proceeding, albeit man suffer eth not but for his owne sinne; Lament. 3. 〈◊〉〈◊〉 is corrected but for his faults: yet God doth not draw out his roddes for euery offence, then there were none able to abide it: for we offend so often and so much, that it would quickly consume vs, if wee should feele his hand for euery trespasse. But as earthly Fathers winke at sun∣dry and many things amisse in their children; so it plea∣seth God to vse conniuence and fauour towards our daily infirmities, and smaller faults which accompany the frailty of our nature. Therefore it is saide of him, that he is slow to anger, patient, and full of compassion and goodnesse, Psal. 103. Indeed when the godly doe forget themselues, and fall into some foule and grosse sinne, especially whereby they giue offence by their example, prouoking others to sinne; or when in lesser faults they grow too stubborne, and waxe secure, or when they lift vp their hearts, and become proud and high minded; 〈◊〉〈◊〉 commonly he taketh the rodde in hand, being loth to fall to strike, till we fall to dulnesse, sluggishnesse, ar∣rogancy, and contempt; as there is no other remedy, but that hee must scourge vs, or lose vs. Againe, when God hath suffered his Children long, (for he had rather they should iudge themselues, then hee should iudge them) desiring their conuersion by his bounty and kindnesse, rather then their amendment by correction (so sweete and louing is his Nature, so loth to strike) yet he striketh

not till he haue giuen good warning, either by admoni∣tions of his Prophets and seruants, or motions of his owne Spirit, and often checkes of our owne conscience, calling vpon vs to reforme our life. As it is written in Amos 3. 7. Surely the Lord will doe nothing, but he will re∣ueale it to his Prophets. After these warnings by his Mi∣nisters, if there follow no repentance, then there being no other remedy, 2 Chro. 36. 16, 17, he proceeds to cha∣stising, the more seuerely the longer that he hath borne; and the more that wee haue prouoked him, either by greeuousnesse of the fault, or obstinacy in resisting his holy Spirit, speaking in the Ministery of his holy Word; Acts 7. 51. Howbeit, in these chastisements so iustly deserued, so worthily pulled vpon vs, he doth exercise maruellous wise loue, or louing wisedome: his long suf∣fering, in bearing before he smite, is not so admirable; but his wisedome and loue is as gracious, when he smi∣teth. He goes to correction with a leaden foote, and when he correcteth and layeth on his heauiest hand on his children yet it is in so wise & louing a manner, with such fitnesle and moderation, to so good purposes, as the faithfull find euen in their smartfull chastisements, cause not onely of patience and great contentment, but of great praise and thankfulnesse; yea, of ioy and cheere∣fulnesse in their in ward man: howsoeuer their rebellious flesh mutter and storme. Which the Apostle Paul well vnderstood; therefore exhorts the beleeuing Christians to grue thankes in all things; 1 Thes. 5. 18. He that saith, Allthings, excepted not chastisements. And in another place, he wils vs not to despise the chastenings of the Lord; Heb. 12. 5. That is to say, esteeme much, and make great account of them, as of most wholsome remedies, and

gracious testimonies of Gods speciall loue; as Psal. 51. when it is saide, God despiseth not a broken heart: the meaning is, he maketh great reckoning of it, as the best sacrifice that can be offered him; and likewise would the holy Spirit by the like phrase teach Gods children, what precious and fruitfull things Gods rebukes and corre∣ctions be, deseruing not only to be patiently, but thank∣fully 〈◊〉〈◊〉 somely taken, being full of Fatherly wise∣dome and loue.

Aquila.

This is it that I pray you lay open, how this most heauenly mercifull Father, doth expresse his loue and wisedome in his corrections: sure it is, that he doth all things in great wisedome, and he that would haue all our things done in loue, there can want no loue in his owne workes towards his owne people. He which is wisedome it selfe, and loue it selfe, must needes deale wisely towards them whom he loues: but declare par∣ticularly wherein his loue and wisedome doth appeare; for this maketh much to preserue and nourish pa∣tience.

Apollos.

The wisedome of God appeareth sundry wayes, in the chastising of his children. First, because he knoweth when it is due time to fall to correction, not rashly smiting as foolish men doe, who smite their infe∣riours before their fault be ripe for correction. Second∣ly, hee discerneth by his wisedome what chastisements be most meete and fittest for euery one; where to vse a gentle, and where an harder hand: when to strike the soule, when to smite the body; when it will be best to correct by losses. Also, he knowes how to proportion the chastisements 〈◊〉〈◊〉 the sinne, as the sinner may per∣ceiue not onely that hee is beaten for a fault, but for

what fault helis beaten; dealing herein like the skilfull wise Physicion, that doth not minister like potions and medicines to all his Patients, but considereth their com∣plexions and the nature of the disease, and the degree of the sicknesse, and accordingly tempereth his physicke: so doth God measure out to euery one such a portion of corrections (which is the sinners physicke) as the strength of euery one may be able to 〈◊◊〉〈◊◊〉 as the quality of the malady doth require. As a crabbed stock doth neede a crabbed wedge, and a sturdy vntamed Colt a hard bir; so the obstinacy of some, and the tough∣nesse of their spirit, needeth a more seuere discipline. Herein moreouer his wisedome declareth it selfe, that as he knowes how to fit the chastisement vnto the con∣dition of the fault, and quality of offendors; so how to keepe a moderation both for measure and time, neither more correction nor longer then shall be behoueful: as cunning Musicians, who know how to stretch their strings till they be in tune, and no further, least they breake them. Finally, in this also his wisedome is ma∣nifested, that whereas afflictions in their owne nature be euill, as they are also called; Amos 3. 6. Lam. 3. Parts of the curse due to sinne: yet as in the creation hee made light out of darkenesse, so in his wise prouidence hee draweth much good towards his out of these painefull euils: wherein he maketh his great loue, together with his wisedome to be known, not onely in that he striketh not so often as wee deserue, and farre lessethen wee are worthy, his chastisements alwayes comming short of our desert, neither suffers his loue them long to cōtinue; but especially in this, that of short corrections, through his louing blessings vpon them, his children reape hap∣pie

and long lasting fruires.

Aquila.

I doe well perceiue how truly you ascribe wisedome vnto Gods corrections: this that ye speake of their fruitfulnesse, by means of his loue I would haue it further explained, because it is a maine motiue to pati∣ence. No reason haue any but to take that well, which shal end in their own welfare; it is the hoped fruit which makes the Husbandman, the Merchant, the Souldiour, patient amidst great labours and dangers. Tell vs then what may this fruit be which groweth vpon the roddes of Gods correction.

Apollos.

The maine fruite is called by the Apostle, Not perishing with the world; 1 Cor. 11. 32. Ye are chastised, that ye should not be condemned with the world; that is, suf∣fered to goe on in sinne, with this secure vnrepentant world, to your certaine destruction. This fruite hath another subordinate fruit, seruing and leading thereun∣to, called, Heb. 12. 11. The quiet fruite of righteousnesse; that is, the fruite of a iust and holy life, which is greatly furthered by chastisements, whereby the godly are aw∣ed and brought to feare God, and to obey him in his Word. Before I was afflicted, I went astray, since I haue learned to keepe thy Word; Psal. 119. This fruite of a righ∣teous life by Iob is branched out into two parts; Iob 33. 16. Then be openeth their eares by the corrections which 〈◊〉〈◊〉 hath sealed; and verse 17. That he might cause man to tur ne away from his enterpizes, and that hee might hide the pride of man. Which sentence teacheth vs thus much, that God by his holy Spirit doth secretly and mightily im∣print in the hearts of his children, the vse and fruite of their afflictions and chastisements, which fruite is two∣fold; first, repentance to turne man from his enterprize:

the second is humility, to hide the pride of man; to turn man from his enterprizes, what is it else but to change his euill mind and workes into good? That whereas be∣fore he was corrected, he purposed, and accordingly enterprized things euill and vnlawfull; being corrected therefore, henceforth hee altereth his course, purposing and enterprizing good things. This is Repentance, the first fruite of corrections. And what is it else to hide the pride of man, but to abate and take downe the pride and haughtinesse of his heart, that hee may walke hum∣bly with his God, and before all men? This is humility, the second fruite of Chastisements.

Aquila.

These be two notable and goodly fruits in∣deed, and I desire to heare you now more particularly and fully declare, first, how we are holpen by correcti∣ons to repentance and amendment of life, then how they doe auaile vs to humblenesse of mind.

Apollos.

Iron would rust, if it were not occupied; the ground without dressing would bring forth bryers and 〈◊〉〈◊〉: so Gods regenerate Children without cor∣rections, in stead of the fruites meete for repentant per∣sons, would bring forth too much sinne and vanity. And as our children let goe without chastising, would proue wantons and rebellious against their gouernours; so would Gods children. Witnesse the experience of that godly Prophet, confessing that ere hee was trou∣bled, he went astray; Psalme 119. and of the people of Is∣rael in the dayes of the Iudges; They turned to the Lord when they were afflicted; no sooner had they rest from their enemies, but they for sooke him; Iudges 3. 4, 5, 6. & c. And this is a thing whereof God much and often complaines by his Prophets, that his people in their prosperity were

like vnto pampered Horses, which lift the heele to kicke and spurne at their Owner and Master. Euery mans owne experience can teach vs this, that if we be suffered a while without correction, and blessed with ease and a∣bundance, we grow forgetfull of God, slacke and cold in prayer, and in the whole seruice of God, secure and presumptuous in all our conuersation. But to speake more distinctly of this matter, how chastisements when they are blessed of God, doe much helpe forwards the repentance of the godly; it is found true by testimony and examples in the Word, that some by meanes of correction haue beene brought to the knowledge and sight of some sinne, which they did not espy and know to be in themselues; their correction being as an eye∣salue vnto them, to helpe them clearely to espie that which was hid from their eyes. Thus to Iosephs bre∣thren, afflictions gaue them vnderstanding of their of∣fence, which they had long before committed against their brother; Gen. 42. 21, 22. Moreouer, corrections helpe a man as to the knowledge, so to worke the griefe and detestation of his sinne; because in his sharpe and bitter corrections, he perceiueth the better euen by ex∣perience what bitter things our sins are, and how much they displease God. See the truth of this in the Israelites, 1 Sam. 7. 6. Lam. 5. 15, 6: in Dauid, Psalme 38. 17 and in many others. What should I say further, that through the rodde of correction Gods children are led vnto an hearty and earnest confession of their sinnes? also to ear nest and constant prayer for the forgiuenesse of them, as well as for deliuerance from the smart or punishment, and to a continuall meditation and study how to leaue and abandon such vices, as haue stirred vp Gods anger

against them. And finally, they are exceedingly prouo∣ked thorow their chastisements for time to come to yeeld better obedience to Gods Word, to encrease in more feare of God, deniall of themselues, contempt of this world, compassion towards the miseries of others. As Christ being tempted, pittied others, and can suc∣cour his members: so Christians by their owne corre∣ctions which they feele, learne to commiserate others when they are iudged of God. Thus the blessing of God vpon their chastisements maketh the godly to profit much in the, 1. parts, 2. exercises, and 3. fruits of Repen∣tance.

Aquila.

I remember that I haue heard you teach, that the very wicked (diuers of them) howsoeuer they neuer take any sound benefit of their punishments when they are past, as they shew no true Patience in bearing them while they are vpon them; yet are by the seuere hand of God broght to crouch vnto God, whom they despised in their prosperity: yea, with Pharaoh to confesse their wickednesse, with Ahab to put on mour∣ning weedes, with Abimelech to leaue their sinne, as tou∣ching the outward deede; with Esau to shed teares: but they neuer come thus farre, as by their scourges to grow vnto any detestation of their sinnes past, and serious sin∣cere care of auoyding occasions of such sinne in time to come: which is the prerogatiue of the faithfull person to be soundly bettered by his corrections, to be made more wary and awefull for afterwards. Which surely is a maruellous mercy of God towards them, to be by his roddes made more fearefull to offend God, and careful to please him; and ministreth great and iust cause of pa∣tient contentednesse, vnder the hand of God: for who

will not quietly and thankfully put vp that blow, that shall beate him into Heauen, and keepe him backe from Hell?

Apollos.

Ye say right; but how much doth this bind them to all good patience and thankfulnesse in all their heauy chastenings, that ouer and aboue all which wee haue saide, it pleaseth their louing & good God to giue them the conquest of pride, and the blessing of a more humble heart by their chastisements? Pride is a fault so hatefull to God, as that he saith of it, what he saith of no other kind of sinne, That he will resist the proud, and humble such as exalt themselues. This vice is not yet so mortified in the godly, but though that it reignes not, yet it remaines and dwelles in them, being grounded v∣pon, and nourished by the good gifts of God bestowed on them, which are the matter and foode of pride; wee being so prone to pride and Sathan, being such a cun∣ning workeman, that he can make the best men proud of their best gifts, yea, of their humility, being therefore proud because they are not so proud as others; whereof ariseth sundry very euill effects in their disdaine of o∣thers, whose persons and gifts they should much reue∣rence and respect: in entertaining and stirring contenti∣ons, in putting some confidence in themselues, yea, and sometimes in selfe-praises and selfe liking, and too high conceit of their owne worth, whereby their purest a∣ctions are defiled. This vice of pride which is to God so odious, to our selues so dangerous, it is greatly tamed by chastisements; in which the Spirit of God worketh, as by an Instrument for the weakning and taking down our fierce and haughty stomackes: for by our correcti∣ons we are made to see our inbred pride. Whereupon

the heart of a Christian is moued not onely to confesse 〈◊〉〈◊〉, and 〈◊〉〈◊〉 pardon for it, and so to haue it hid and coue∣red by forgiuenesse; but from the loue, and inordinate 〈◊〉〈◊〉 which they bare vnto themselues, and their owne endowments of nature and grace, they are brought to haue a more lowly conceit of themselues and their own doings; and to thinke others better then themselues, and themselues worst of all sinners: being driuen from that vaine confidence they put in their owne excellency and worth, to acknowledge freely and franckly nothing in themselues, but meere beggery, and want of all good; and that to God alone belongs all praise, of all our goodnesse whatsoeuer. And thus by their punishment they are humbled in truth, not in shew onely.

Aquila.

I haue heard your selfe and some others speake highly to the praise of humility, as that it is the foundation and base of other vertues; that as hee that will build high had neede to lay his ground-worke low: so hee that will build himselfe vp in Christ vnto glory in Heauen, must found himselfe in humility. Of which I 〈◊〉〈◊〉 read in Gods Book, that humblenesse is that which exalteth a man, it is the ready way to honour, as pride is to shame, which alwayes followes after where pride rideth before: so honour and glory attendeth vpon the lowly minded. Yea, God himselfe hath promised to dwell with the humble, and make the contrite and low∣ly heart his temple and habitation: euen he that hath his seate in the highest heauens, will come and rest with him who is of a broken and humble heart. Finally, this is the grace wherein we must bewray our selues to haue the Spirit of Christ; who was lowly and meeke, and be∣ing equall with God, thinking it no robbery to be so; Phi∣lip. 2:

yet humbled himselfe to the estate of a man, of a seruant, of an accuised man, being content to die on the Crosse for our sinnes. Oh what blessed things then are our chastisements, how patiently are they to be borne, how thankfully is God to be blessed for them? who can and doth so blesse them, as to make them meanes more and more to frame our hearts to that grace of humility, whereby Gods Children are not onely kept from arro∣gating to themselues what they haue not, or be not: but contrariwise, they make no shew nor boast of that they haue, but knowing all good to be receiued, they glory not in the gift, but in him who is mercifull vnto their sinnes.

Apollos.

You doe rightly iudge of Chastisements to be blessed workes of Gods loue, whereby such a fruite is purchased to Gods children, as the decrease of their pride, and increase of humility; not onely for the time they liue vnder the rodde (for so long euen Pharaoh will be humble, and Achab will be humble so long (that is) they will counterfet an humblenesse, till they get out of Gods hands,) but to cause them to walke more humbly with their God, and towards men all their life after: for it is a consideration which sinkes deep into the children of God, when they will bethinke themselues that they are beaten, and by such an one as the great and good God, & deseruedly too for iust causes; yea, and so as o∣thers see their stripes, and take knowledge that God is angry with them; this makes them hang downe their heads, and abate their courage. Euen as an ingenious Scholler beaten for a fault before all his fellowes, is much abashed therewith: so it fareth with Gods chil∣dren, who yet are so humbled and abased in their owne

eye, by their blowes and strokes, as they learne great patience and thankfulnesse, as well as humility, because they receiue all their chastisements as corrections of a most louing Father, who seeketh in them their best good. But it shall be sufficient to haue entreated thus farre of Chastisements, let vs passe on to the trials of Gods Children.

Touching which, we are to know thus much, that in the corrections which God sendeth his Children, hee doth not onely looke at this, onely to admonish them of their sinnes past, that they may turne, and be more obedient for time to come, and to abase the pride of their heart, that they may carry themselues in all hum∣blenesse: but withall, he doth take tryall of the faith, pa∣tience, and loue of his Children, and sometimes it plea∣seth him to inflict some greeuous iudgement vpon them without any such respect at all as to correct their sinnes, but meerely for probations sake. Thus hee dealt with Iob, whole afflictions were not chastisements of his sinnes, but trials of his faith and patience. Of this kind were such aduersities and troubles, as happened to A∣braham, Isaac, and Iacob; whose pilgrimages proued very combersome, and full of crosses. Also the crosses which 〈◊〉〈◊〉 Gods children for righteousnesse sake; these are such 〈◊〉〈◊〉, as when they fall into them, they are willed to 〈◊〉〈◊〉 exceeding ioy, because they serue for triall of their faith: and therefore be called, Temptati∣ons; 〈◊〉〈◊〉 1. 2. It is the pleasure of God (as men try gold in a Furnace) so to trie his Children by afflictions. It stands with very good reason, that God should at his pleasure make triall of men, to see what is in them; see∣ing men doe at their pleasure make triall of such things,

and persons, as be in their power; their Horses, their Dogges, their Seruants, their Children. And albeit times of prosperity, are times of tryall; for therein both euill men make proofe of their pride, security, and pre∣sumption; and also the godly declare their modesty, watchfulnesse, and piety: yet times of afflictions are meerest times of tryall; because as on the one side many vices are couered in the dayes of prosperity and peace, which are laide open in the euill day; as selfe-loue, loue of this World, impatiency, vaine confidence, feare, di∣strust, and sundry others, which afflictions bring to light: so on the other side, there be sundry vertues of good men, as their faith, loue, obedience to God, pati∣ence, feare of God, hope, &c. which be more better seene, and more manifested by afflictions, then out of afflictions. It is an easie thing when men haue rest and riches, to make profession and semblance of faith and piety. Now, that it may be manifested, who doe it in truth, who otherwise, therefore God vseth to send af∣flictions as touch-stones, to try the currant from the counterfet; and as fire, to seuer the drosse from the pure siluer. There is much money lookes as faire as any cur∣rant money, which yet is found to be vicious, when it is brought to the touch to be tryed. Likewise very ma∣ny there be, who in the dayes of peace haue faces, and appearances of good and faithfull men, who are made knowne in the houre of tribulation to be farre other∣wise then they seemed to be, the Crosse pluckes the vi∣sard of hypocrisie from their face, and hauing vnmas∣ked them, makes them to shew what they are. God him∣selfe needeth not to helpe his knowledge by these trials: for he perfectly knoweth what is in vs; searching our ve∣ry

heart and reines. And indeede how should he that made vs, be ignorant of vs? Therefore these trials serue to lay vs open, not to his al-seeing eye, but to ourselues; we being often very ignorant, what is in vs: some sup∣posing they haue great faith, loue, and obedience, when it is but little, as Peter: Others fearing their portion of faith to be little, when it is great, as Ioseph of Arimathea: some boasting of much faith, which haue neuer a deale; as the Laodiceans, Reuel. 3. Now by the tryall of afflicti∣ons, all these come to a sight and discerning themselues; As it is written, I haue tempted thee, to know what was in thy heart; Deuteronomy 10. 12; that is, it was meete to make thee know what is in thy selfe; whereof it will follow, that such as tooke themselues to be full of grace, as they in Reuel. 3. 17. We are rich, and full, and need no∣thing; finding themselues poore and empty, either will be driuen to Christ, or left without excuse. Such as find they haue great strength of faith, which thought they had but a small faith; and they also that presumed of more, then by experience they see in themselues; the one shall be prouoked to more thankfulnesse and ioy, the other to more humblenesse and feare; and both to a greater patience, considering the good that comes to them by such tryals. For it is a great mercy of God in the tryall of his children, to enable them to know them∣selues better, and to behold more clearely both what they already haue, and what they want; that they may so ioy for the one, as by the other they may be stirred to an holy feare, and earnest prayer for encrease. It is the greatest wisdome to know our selues; and our tryals doe teach vs this wisedome: for which cause they are with all patience to be endured, especially sithence to them

which are tryed, and doe endure, there is promised, A Crowne of glory in the life to come; Iames 1. 12. And euen in this life, the godly in tryals and afflictions hauing stucke to God, and followed his truth without shrink∣ing, and so conceiuing better (then before their trou∣bles) that their faith is strong, and their loue to God, it is not for his benefits, but for himselfe; they are by this experience much encouraged to praise God, and to pro∣ceede more chearefully in the rest of their course; and more and more to despise the wicked suggestion of Sa∣than, calling their faith and loue in question, both being proued to be sound: inasmuch, as euen in great tryals they still trusted in God, and their heart was still to∣wards him, to loue and obey him; as Dauid saith; Princes arose, and spoke against mee, yet did I not forget thy Law; Psal. 119. Againe, The proud haue me in derision, yet did I not decline from thy Word.

Notes

• Afflictions, the obiect of Patience.
• Simile.
• Tentatio se∣ductionis.
• 2. Probatio∣nis.
• Punishment.
• Correction. Triall.
• Of Chastise∣ments.
• 2 Simile.
• First ground of patience.
• 2. God smi∣teth not for e∣uery offence.
• 4. He corre∣cteth with wisedome and loue.
• Kepentance furthered by chastisements.
• Dan. 9.
• Luke 15.
• 〈◊〉〈◊〉 7.
• Humility fur∣thered by cha∣stisements.
• 1 Pet 4.
• Esay 57.
• Of Tiyals.