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.

The tenth Part of the Dialogue.

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* 1.1 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* 1.2 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* 1.3 knowne what is in them; Deut. 10. 1. It may fall out that some afflictions shall be both chastisements and trials;* 1.4 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,* 1.5 are to the righteous for correction, or for their* 1.6 triall.

Apollos.

I thanke you Aquila for this kindnesse, in* 1.7 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;* 1.8 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,* 1.9 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* 1.10 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,* 1.11 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;* 1.12 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* 1.13 * 1.14 nest and constant prayer for the forgiuenesse of them, as* 1.15 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* 1.16 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* 1.17 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* 1.18 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* 1.19 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.

Of Tryall by conflict of Conscience with sinne.

Aquila.

OF all the tryals of Gods Children, which doe you hold to be greatest, and fullest of difficulty to en∣dure, and glory to ouercome?

Apollos.

Amongst the tryals of Gods children, some are but easie, as to keep some earthly good things from them, which others haue, and they desire; or to denie successe to their labours; or to grant but small successe, or to deferre the hearing of their prayers for a time; and some lesse reproaches and hinderances in their name & estate: other trials be yet harder, as the spoyling of their goods, losse of liberty by imprisonment or banishment:

strange and long sicknesses; in all which, they haue for grounds of their patience, the will of God, who allot∣teth these things to them; his promise of turning all things to the best for them, & the example of the Saints which haue beene put to endure the 〈◊〉〈◊〉, and also haue been both sustained in them, and well brought through them: but of all the trials, their patience is most proued and approued by their enduring the conflict of consci∣ence for sinne, and the suffering of mattyrdome for the Golpell. This double tryall for their sharpenesse and fiercenesse, may well be called, the fiery Tryall; when either the conscience within is frighted, and astonished with feare of hell fire for the offence of God by sinne; or the body without is put to abide the flames of a tem∣porary materiall fire, for the name of Iesus: and sure the former inuisible tryall, is almost vnsupportable. It is wondrous vncomfortable, when the poore conscience hath sinne to surcharge and sting it, Sathan to accuse, the Law to threaten; God also appearing as a bitter ene∣mie, shewing himselfe in great wrath as a seuere Iudge to condemne; the mercifull promises, and all things else that should breed comfort, with-drawne from the eye of faith, or faith so dimmed and daunted, that it cannot looke vp to Christ. This is indeed a heauy tryall; while a mans spirit is firme and strong, it beares out all afflicti∣ons; but when the spirit it selfe is wounded, who can beare that? Christ saith, That if the salt that seasoneth o∣ther things, haue lost his saltnosse, wherewith (saith he) shall it be seasoned? and if the eye, which is the light of the body, be darke, how great is that darknesse? So may I say of the spirit and heart of a godly man, which com∣forteth him in all his troubles; if that be dismayed and

wounded, how great is that discomfort? Againe, in o∣ther afflictions and tryals of Gods people, this is the stay of their minds, and the chief prop of their patience, that though diuels and men be against them, yet God is with them; they see his helpe and aide ready to sup∣port and deliuer: but here in this soule-tryal, God him∣selfe shewes himselfe as an enemy offended for breach of his Law, as armed with wrath, and ready to take vengeance. Thus it was with Iob in his tryall, who thought God to be his enemy, complayning that he had written bitter things against him, and that hee had set him as a butte to leuell at, and to shoote his arrowes a∣gainst. Thus it fared with holy Dauid, and infinite o∣thers, the Saints, who could perceiue in God for the time and fit of their temptation, no other but fury, in∣dignation, and hot displeasure; Psal. 6. 72. Psal. 22. 1, 2. The Children of God neuer vtter their impatiency more then in this case; so farre as they haue proceeded euen to challenge and charge God, breaking forth in their infirmities, into contumelies, censuring him very hardly, as if he were too rigorous and extreme: yet for all this, that their patience is so sore shaken, it is still vp∣held, and made to endure vntill it ouercome at the last. Remember the patience of Iob, and what end it had; Iames 5, 11. The grounds of their patience in this their deepe tryall, be these: first, the consideration of Gods soueraignty and absolute power ouer all men, whom he may sist at his pleasuee, and glorifie himselfe in vs by what way he will. Secondly, his exceeding great mer∣cies and truth, which will not suffer him to tempt a∣boue our strength, nor to with-hold an happy issue.

Lastly, the examples of others, especially of the Sonne of God, who tasted and drunke of the same Cup, feeling in his soule the sharpe wrath, and wrestling with the strict iustice of his displeased Father, so as in his present sence he had nothing but discomfort. Who being thus tryed euen with the sence of his Fathers hottest ite, ha∣uing his countenance seuerely set against him, to the working of griefe, distresse, and perplexity in his holy conscience, knoweth how to succour others, tryed and tempted in this manner, being as willing as able to re∣leeue them; and they which are so tempted according to his example, haue this reason of patience and com∣fort, that they are conformed, and made like vnto their Head in suffering: the vngodly in their soule-trouble haue no such hopes, nor build vpon any such founda∣tions; and therefore are without any comforts.

Of the tryall of Martyrdome.

Aquila.

THe other heauy tryall you call Mattyrdome, let me heare what it is, by what degrees men are brought to it, how they are to prepare for it, vpo what grounds, they are to resolue for it, and be patient vnder it.

Apollos.

A Martyr is any witnesse, or one that bea∣reth witnesse to any truth, ciuill or religious; but as it is an ecclesiasticall word, it signifieth one that beareth witnesse to diuine truth, not by common profession and practise, as euery Christian doth; but by extraor∣dinary suffering of death, or torment, or both. At a word, he that is ready to giue his life for the testimony of Iesus, is by an excellency termed a Martyr; as Reuel∣lation

2. 13. My faithfull Martyr Antipas was slaine a∣mongst you, where Sathan dwelleth. It is not the manner of God at the first to call his Children to this tryall of Martyrdome, but by certaine degrees, after hee hath tried them with lesser and lighter afflictions, when by long exercise they haue got good strength, and vpon sure tryall of Gods mighty grace in sustaining and com∣forting them, are growne to experience and good hope, it being the wisedome of God to measure tryals accor∣ding to the strength which men haue: for hee will not tempt, nor try any of his aboue their power; 1 Cor. 10. 13. As in Abraham and Iob, we may perceiue that God did obserue an order in their tryals, and still their last were greatest and weightiest. Thus it was likewise in his proceeding with the Apostles of Christ, after they had beene tryed with mocking and taunts; Acts 2. with im∣prisonment and bands, Chapter 4. with scourging and stripes, Chapter 5. at length they were called out to the hard and hot tryall of Martyrdome; to teach all men, that whatsoeuer tryals they shall passe, yet still to looke for sharper and more bitter to be behind. Also it plea∣seth God in his wise dispensation to follow this course towards his Children, that he doth not put vpon them this tryall, but first warneth them of it before it come by his Ministers, calling vpon them to prepare & make ready against the euill day; to take away all excuse from inconstant back sliders, and to stirre vp the godly to arme themselues. And wee are here to remember a fur∣ther goodnesse of God in this matter, namely, that hee chargeth all the faithfull that they doe set their loue vp∣pon Christ and his truth, as in respect thereof neither friends, kinsfolke, brethren, and sisters, parents, hus∣bands,

wife, or life it selfe, ought to be so dearely loued, but that when the comparison is betweene these things and Christ with his Gospell, they be ready to manifest that they were lesse loued by their willingnesse to lose and forgoe them all for him. And surely it is a most rea∣sonable thing, that Iesus Christ being of more worth and excellency, one that is higher then the Heauens, ful of grace and truth, in whom all treasures of wisdome are hid; the God-head dwelling in him bodily, Colos. 2. 9. and also hauing loued vs best, and out of his loue to∣wards vs hath done much for vs; in that after many great crosses and calamities of his life, he suffered the extreme paine of a shameful death, giuing his body and soule an offering for our sinnes, and calling vs to the knowledge of himselfe by his Word. Therefore of all things which be deare vnto vs, he should be most deare and best beloued; so it is but equall, our loue towards him should carry vs so farre, that if need be, and God will haue it so, wee should be ready and forward as al∣wayes in affection, so when time requireth actually to lay downe our liues for his sake. For if we must so loue our euen Christians, our brethren in Christ, as that we be content to lay downe our liues for them; I Ioh. 3. 16. how much more doe we owe this to our elder brother Christ Iesus, from whom we receiue the spirit of adop∣tion? If Subiects to please their Prince, or for the honor and safety of their Countrey; Souldiers at the comman∣dement, land for the loue of their Generall: Finally, if men in their priuate quarrels be willing to hazard their liues, and doe put them in perill: how equall is it that the like be performed by vs for Christ, who is our life, and for his blessed Word of life? Especially seeing it is

a condition which hath layne vpon the shoulders, not onely of Prophets, Apostles, and other godly men and women in all ages: but such as our Lord himselfe was not exempted from; and let not the seruant looke to be in better condition then the Lord. It is well with the Disciple to be as his Master is; neither is it onely an e∣quall condition, but it is also a blessed condition, Christ hauing pronounced them happy which shall lose bonse or land, wife or children, or life, for him and his Gospell; Mathew 19. 29.

Aquila.

It is a thing apparant, that there is great e∣quity in this condition of denying & leauing our liues for Christ. Had one man a thousand liues, hee owes them all to him, who being Lord of life and glory, was content by giuing his life a ransome for our sinnes, to re∣deeme vs from so great destruction, and by his word to call vs to so great saluation. But now let me heare what you will say to the necessity of this condition, and what is to be done of Christians which will prepare them∣selues for it, that they may be found ready, if it fal to be their lot. For many Christians neuer thinke of it, and few doe thinke it will be their portion, and such as doe, lacke preparation.

Apollos.

If you meane the necessity of affection and will to die for Christ; then I say it is necessary for him that will liue the life of a Christian, to be willing in his affections to die for Christ; for except wee hate father and mother, and our owne life also, wee are not worthy of him; Mathew 10. 37. And againe, 〈◊〉〈◊〉 a man 〈◊〉〈◊〉 himselfe, and take vp his crosse, and follow Christ, he can∣not be his Disciple; verse 38. As no man that is a King, goes to 〈◊〉〈◊〉 with another King, but he will sit downe,

and reckon whether he be able to giue him the encoun∣ter:* 1.20 nor any man that is wise, will goe to build, but first he will sit downe and cast his account, to see whether he haue where with to finish the building. So it stands euery one vpon, who takes vpon him the profession of Christ, to try his heart, whether hee can be content to prefer Christ aboue all other things, and to be willing, (if neede require) to forgoe euen life it selfe for his sake: for such is the malice of Sathan, and of the wicked his children against Christian Religion, and the true fauou∣rers and followers thereof, as they doe watch all opor∣tunities of raysing vp not onely ordinary molestations, but fiery persecutions against them. And againe, it plea∣seth God after times of peace, and long calmes of pros∣perity, to send a storme and tempest of persecution and martyrdome, to discouer hypocrites, and to shew who be sound Christians; who follow God for his blessings, and who professe him of loue. Therefore it is necessary that euery one be found ready, and well furnished with faith and patience, to be willing and able to abide the worst. For as in warre when a field is pitched & fought, all the Souldiers that fight are not slaine, yet are they all subiect to the Sword, howsoeuer many escape aliue: so in this warfare against Sathan and the World, all are lyable to this great tryall of martyrdome, though it please God to spare and free many from vndergoing it; yet all by nature and condition of their profession are subiect to it, and are to make reckoning, and so to fit themselues, as if time change (for nothing is more changeable) they may not be to seeke of their weapons. This is it then which I doe determine according to the Word, that forasmuch as all Christians are Christs bil∣led

Souldiers, and haue taken the presse money to serue him to the death; Ephe. 6. 5, 6, 7: And all ought to be as an house built vpon a rocke firme and constant; Mat. 7. 24: And Paul the Apostle prayeth for the beleeuing Christians; Colos. 1. that they may be strengthened to pa∣tience: And also it is written; That whosoeuer put their hand to the Plough, and looke backe, are vnfit for the King∣dome of Heauen, Luke 9. 62. And all that will liue godly in Christ, must suffer persecution; 2 Tim. 3. 12. And final∣lie, that by many tribulations we shall enter into the King∣dome of Heauen; Acts 14. 22. Therefore howsoeuer it may seeme good vnto God, to bring men to their graue in peace, yet to euery Christian there is a necessity of re∣solution and preparation for martyrdome. Touching your other demand, what duties are to be done of such as will duly prepare and addresse themselues for such a tryall: As this is a part of our wisedome to forethinke that persecution may arise, and of our piety, to be rea∣dy and willing to embrace it when it comes; so it is fur∣ther required of all godly wise Christians, to prepare themselues as Marriners against a storme, and to exer∣cise themselues as Souldiers against the day of battle. Now the exercise of a Christian to fit himselfe for the tryall of Martyrdome, consisteth in these things: first, to labour for a sound iudgement in matters of faith, that first vpon sound instruction hee beleeue 〈◊〉〈◊〉 and di∣stinctly the truth of Religion, and so there will follow a franke and vndaunted confession; according to that that is written: I beleeued, and therefore I spake; 2 Cor. 4. 13. Whereas the vnsetled and vnseasoned Christian, being either ignorant, or but wauering, wi'l proue vn∣stable in his way; Iames 1. 8. Secondly, to this must be

ioyned a through labouring in the mortification of the corrupt lusts of our sinfull nature, and a deniall of our selues; because Scripture teacheth what experience hath confirmed, that such as liue in pleasure & diuers sinnes, lacking the spirit of mortification, being otherwise lear∣ned and leading a ciuill life, haue proued back-slyders, and more dishonoured God thereby in one houre, then all their life long they gained him glory. He had not neede immoderately to loue the World, or to hold any sinnes deare to him, that must part from his owne life in Christs quarrell. The mortisied man therefore is the likeliest and fittest man to make a Martyr; such as being engrafted into Christ his death, haue got power to die to sinne, are meetest persons to die for the Gospell of Christ. Vnto all which, there must be added a serious meditation of such Scriptures as foretell of persecuti∣ons for the name of Christ, and diligent and often cal∣ling to minde the examples of such as haue valiantly en∣dured losse of goods and life for the Lord Iesus; with earnest prayer to God for strength and power to be ar∣med with like constancy. Such as most suspect their owne strength, and being afraide of their infirmity, get to them all helpes of setled iudgement, mortification, examples, prayers, and Scriptures, to establish their hearts; there is best hope of such that they will sticke to it. Some haue boasted of their strength in a vaine con∣fidence thereof, and haue started away when it came to the proofe: whereas fearefull Christians, which mistru∣sting their owne sufficiency and strength, did make God their rocke, haue manfully acquitted themselues, choo∣sing rather to die, then to denie their Lord that bought them. He that is the greatest bragger at home, is not

euer the best Souldier in the field; nor he alwayes stands to martyrdome in the euill day, which in dayes of peace is most forward in shew of zeale & profession of words. Nichodemus, which at the first came to Iesus by night, being too fearefull; afterwards did declare his loue to Christ, boldly standing to him in a great extreamity, when his owne Disciples, who saide; They would die with him, shrunke from him, and forsooke him. He therefore that least presumeth of his owne power, and most stri∣ueth against the power of sinne, is best made for such a businesse, as to suffer with Christ.

Aquila.

Now Sir, let me entreate you to deliuer to me what may be the considerations whereby it pleaseth God to encourage his children to such a resolution and patience, as when the fiery tryall commeth, they can with constancy hold it out: and how the assaults of Sa∣than, the world, and the flesh, to shake and weaken this resolution, may be beaten backe, or repelled?

Apollos.

It is the holy Spirit of God which doth establish them vnto and in this tryall, inspiring their hearts with wisdome and courage, that they may know how to confesse his truth freely, and boldly; and with godly patience that they may suffer for it manfully. As Christ saide; It shall be giuen you what to speake in that houre; Mathew 〈◊〉〈◊〉. 19. And Dauid prayes God, to renew a firme spirit in him, and with his free Spirit to establish him; Psal. 51. 11, 13. And Paul for the Colossians, prayeth God to strengthen them to all patience with ioy fulnesse; Col. 1. 11. So then the constancy of Martyrs is to be ascri∣bed not to any natural power, but to the mighty worke of Gods Spirit, who saith vnto the weake, Be thou strong, and feare not, for I am with thee in fire and water. How∣beit* 1.21

there are sundry meete considerations, whereby it pleaseth the holy Ghost to quicken & strengthen their mindes to patient enduring. First of all, that by Gods eternall decree which appointeth them to saluation, they were also appointed to that martyrdome; Rom. 8. 29: Those whom he knew before, he predestinated to be made like the Image of his Sonne, that is, in suffering as he suffered. Hence ariseth a second consideration, namely, that the Martyrs in suffering death, haue Iesus the Sonne of God, not onely their Captaine to goe be∣fore them, and leade them the way, but their compa∣nion and partner in their sufferings: for they not onely suffer after his example, but suffer with him, and he suf∣fereth in them: so as their afflictions are called, The af∣flictions of Christ; Colos. 1. 24. Thirdly, their paine of martyrdome is short and light, the ioyes which follow haue both immortality & weight; the smart and shame which they see, is temporall, but the glory which they see not, is eternall; 2 Cor. 4. 18. These light and mo∣mentany afflictions, shall bring an immortall weight of glorie, saith Paul: The things you see are temporall, but the things you see not, are eternall. After a bitter break-fast, the Martyrs alwayes and certainly doe looke for a better dinner. They sowe in teares, to reape in ioy; they passe through afflictions to a kingdome: as the Israelites through the red Sea and Wildernesse to Canaan. Fourthly, they looke vpon Christ, as the Au∣thour and finisher of their faith; who for the ioy set be∣fore him, endured the Crosse, and despised the shame; Heb. 12. 2. Also they consider the examples of other Martyrs, who haue gone that way of the crosse cheer∣fully, and haue not loued their liues to death for Christ

and his Word. By which cloud of witnesses they are much moued and perswaded, to run the race that is set before them with patience; Heb. 12. 1. Fistly, to suffer for Christ, it is a precious gift; Philip. 1. 29. For vnto you it is giuen for Christ, that not onely ye should beleeue in him, but also suffer for his sake. It is also a thing of such wor∣thinesse, as to be reioyced for; Acts 5. 41. They went a∣way reioycing. And it is an honourable and glorious 〈◊〉〈◊〉, 1 Pet. 4. 14. If ye be rayled vpon for the name of Christ, blessed are ye, for the Spirit of glory, and of God re∣steth vpon you: for that must needs be precious and glo∣rious, which maketh them companions, and like vnto the honourable Sonne of God; procureth a blessed and honourable memory in earth amongst men, pre∣pareth them a way for euerlasting honour in Hea∣uen.

Sixtly, great is the profit which Martyrs doe bring, both to the Church, in the example of their constancy, and to themselues, in the exceeding great reward which shall be giuen them; their miserable life being changed for a most blessed life; Mat. 5. 9. Great is your reward in Heauen. Seauenthly, the pleasure of Martyrdome: for they that suffer, reioyce in such tribulation, some of them clapping their hands in the middest of the flame, singing Psalmes with chearefulnesse, and some of them professing the fire to be vnto them as a bed of Downe, or of Roses.

Eightly, it is a safe thing to die for Christ: for such as here in this World will lose their life for him, shall find and saue it in another world; as on the other side, they that will saue it here, (with euill conditions) shall lose it there.

Ninthly, in suffering Martyrdome, there is not one∣ly honour, profit, pleasure, and safety; but it is also an ho∣nest duty: for we shew our selues thankful to Christ our benefactor. And this is an honest thing, to be gratefull to such as haue done vs good: also it is honesty to sticke to him in persecution and trouble, whom wee haue fol∣lowed in peace and prosperity; and finally, to maintaine his cause to death before men, who by his death pleads our cause with God, it is an honest part, and commen∣dable. Now to conclude this point, the Martyrs doe consider, that it is but their bodies which they giue for [ 10] Christ, and that they giue them to day which might be taken away to morrow; also, that they giue them for a while, to receiue them againe for euer: they giue weake and vile bodies, to receiue for them glorious bodies, full of power and honour: that it is reason to giue their bodies for his name, who might in iustice require them to punishment. Finally, hauing sinned with their bo∣dies, it is meete they should with the same be willing to glorifie him. And now Aquila that ye haue heard the grounds of Patience, in the tryall of Martyrdome, if you will obiect what is vsed by Sathan and the flesh to be laide in for the battering thereof, I will shew you how they are to be repulsed.

Aquila.

As all good purposes haue their hinderan∣ces; so this resolution of Martyrdome is diuersly and strongly opposed by friends, our selues, and our ene∣mies. Christs purpose to suffer at Ierusalem, was crost by a friend, his disciple Peter; Mat. 16, 22. and the Dis∣ciples at Tyrus, Acts 21, 4, would haue hindered Paul in his purpose that way. Likewise at all times there be found Christian friends ready to say, that our liues may

winne great glory to God, much good to his Church, and therefore it were good to fauour our selues. And surely this counsell is not to be neglected, when we may follow it without disobedience to Gods Word, or dis∣honour to his name, or offence to the Church, or hurt to our owne conscience: otherwise they are to be answe∣red as Peter was of Christ; Get thee behind mee Sathan. What thinke you of it?

Apollos.

We must not be our owne caruers, how or by what way wee will glorifie God, and benefit his Church: for weeliue and die not to our selues, but to God; Rom. 14. verse 8. If it appeare vnto vs therefore, that by our suffering death for Christ, God will haue his honour aduanced, and his Gospel and Church also further con∣firmed and built vp; then we are to obey the calling of God, who as he is absolute Lord of our liues, so he is the wisest disposer of them. Againe, whosoeuer are cal∣led to Martyrdome, and to the bearing of that crosse, if they shall shunne it vpon aduice from friends, to spare their liues for further welfare of the Church, and honor to God; let them take heede lest this be but a secret pre∣tence for selfe-loue, and carnall desire of life: and let such feare, that God may powre vpon them and their liues dishonour and contempt, whiles they auoide the way, whereby he will be honoured of them. But what is it that worldly friends vse to alleadge in this case?

Aquila.

It is soone guessed what they will obiect; namely, losse of goods, liuing, forsaking wife and chil∣dren: Will ye (say they) vndoe all these, and cast off the care of your Family? And for preseruing of all these, their counsell is with our bodies to goe to Idoll seruice, and to keepe our hearts to God.

Apollos.

This wisedome is earthly, carnall, and di∣uellish: for it perswadeth to be newters, and to halt on both knees, like the Israelites, which held neither of Baal, nor of God. Againe, we are commanded, to keepe our selues from Idols; I Iohn 5. 21. and in the second com∣mandement, we are forbid either for any religious pur∣pose to make, or serue any Image; Exod. 20. 5. & 3. Also our bodies being created, redeemed, and sanctified of God, their seruice is due to him, not to Idols: which ra∣ther then godly men would honour with their presence and seruice (but of their bodies,) they haue chosen to die; Dan. 6. 15, 16. Because it hath in it both offence of God and his Church; and for the losse of house, goods, or lands, there is this comfort against it, that the Saints shall receiue a house made without hands for their earthly Tabernacle; 2 Cor. 5. 1: and an Inheritance in Heauen, im∣mortall and vndefiled; 2 Pet. 1. 5. For the losse of friends, we shall be ioyned in fellowship with the Angels, and spirits of blessed men; Heb. 12. 23. For wife and children, the care of them must be eased with meditatiō of Gods prouidence, who is our God, and the God of our seede: Gods prouidence is his childrens inheritance, and how∣soeuer it be greeuous to part from them, yet it is more greeuous for their loue to hate and for sake Christ; for whose sake and loue, wee are commanded to hate all: Mat. 10. 37. Besides, we part from them for a time, to be ioyned with them for euer; I Thes. 4. 18. Comfort your selues with these things.

Aquila.

But death is terrible and very fearefull, saith our flesh to vs.

Apollos.

Flesh (that is) carnall and corrupt reason, is an euill counsellour, as well as carnall friends; let men

rather thinke how fearefull eternall death is: for natural death, we owe it to nature, to which wee must pay it; let vs pay that to Christ, to whom we much more doe owe it, and who can preserue it for vs in another world. And how should death be fearefull to beleeuing Chri∣stians, to whom it is an end & period of all their sinnes and sorrowes, an entrance and beginning of endlesse ioy & perfect righteousnesse? at a word, a passage from death to life, from mortality and misery, to immorta∣lity of blisse and glory, wherein hee that hopes to liue, cannot greatly feare to die?

Aquila,

But the paine of burning is too sharpe and greeuous; we could be content to die, so it were not in the fire, that is most terrible?

Apollos,

Yet whom God calleth to that or any other violent and terrible death, he can enable them to endure it; the power of his might can strengthen them: Secondly he will enable them; for he hath promised ne∣uer to exceed the power of the tempted; I Corinthians 10, 13.

Thirdly, he hath enabled sundry to beare it, yea, such as feared it most when they came to suffer, were made valiant; as Master Sanders. Lastly, consider a while how terrible hell fire is, being incomprehensible, and euerla∣sting.

Aquila.

But wee cannot abide death with tor∣ment.

Apollos.

Torments of Tyrants in earth, haue both measure and end; so haue not hell torments.

Aquila.

May we not dissemble, or denie for a time the Doctrine of the Gospell, without danger of denying Christ himselfe?

Apollos.

The Scripture saith;Ye cannot: Mat. 10. 33. Luke 11. 26. In the former place it is saide, He that de∣nyeth me; in the latter is added, or is ashamed of my words, I will denie him, and be ashamed of him. To deny Christs Word, is to denie himselfe, who is knowne to vs by his Word.

Aquila,

But when wee feele our selues too weake to stand to it to the death, what then is to be done?

Apollos,

Such as cannot endure violent death, let them suffer exile; let them liue a while out of their coun∣trey, which cannot giue their liues to Christ: let them be Martyrs in desire, that cannot be so in deede and effect; yet hearty prayer may obtaine that strength which is lacking. In the meane time such weaknesse is to be con∣fessed and bewayled.

Aquila.

We know not what to say, when we come before the persecutors?

Apollos.

Christ Iesus will giue you a mouth & wise∣dome, against which they shall not be able to resist; therefore trust in him, and relie vpon him. Remember poore men and women in Queene Martes time.

Aquila.

Their threatnings are very full of ter∣rors.

Apollos.

Yet God is to be feared more then all ty∣rants, which can but kill the body; God can send body and soule into hell fire. Againe, of all threatnings, feare these; Luke 12. 9.

Aquila,

Their faire promises, if we wil yeeld, doe al∣lure much: for wee haue their word for life and prefer∣ment, to be giuen vs vpon our yeelding?

Apollos.

They promise these things, as the Diuel their master promised the World to Christ, to corrupt him;

and yet he could not performe it. The issues of life are in Gods hands, and for preferment he lifts vp one, and pulles downe another; I Sam. 2. 6, 7. and it is the greatest misery, to be great without God.

Secondly, if God should spare life, what is the gaine of a transitory life, to the losse of eternall life?

Thirdly, consider that Christ maketh better promi∣ses, and surer to such as cleaue to him in life and death; 2 Tim. 2. 11, 12. Rom. 8. 17, 18. Mar. 16. 28. Luke 9. 24. Marke 8. 36. Luke 12. 8. Mat. 10. 32. Thus farre of such good workes as containe our duty to God, which yet are to be practised with respect of edification to men, as all duties to men are to be done with desire and re∣gard of pleasing and honouring God in them.

Notes

• * 1.1

  Afflictions, the obiect of Patience.
• * 1.2

  Simile.
• * 1.3

  Tentatio se∣ductionis.
• * 1.4

  2. Probatio∣nis.
• * 1.5

  Punishment.
• * 1.6

  Correction. Triall.
• * 1.7

  Of Chastise∣ments.
• * 1.8

  2 Simile.
• * 1.9

  First ground of patience.
• * 1.10

  2. God smi∣teth not for e∣uery offence.
• * 1.11

  4. He corre∣cteth with wisedome and loue.
• * 1.12

  Kepentance furthered by chastisements.
• * 1.13

  Dan. 9.
• * 1.14

  Luke 15.
• * 1.15

  〈◊〉〈◊〉 7.
• * 1.16

  Humility fur∣thered by cha∣stisements.
• * 1.17

  1 Pet 4.
• * 1.18

  Esay 57.
• * 1.19

  Of Tiyals.
• * 1.20

  〈◊〉〈◊〉 14. 28, 〈◊〉〈◊〉 30.
• * 1.21

  Esay 43.