only in regard of the knowledge 2 In esse cognito and foresight of God yet his transient acts or those that pass from him as rewarding which is an act of mercy and punishing which is an act of justice these necessarily suppose some object upon which they are terminated Now as there are no Creatures besides Angels and Men that are capable of merit or demerit which might make them capable of rewards or liable unto punishments so there is no Creature else which is immortal and so capable of eternal happiness or eternal misery And therefore it will follow that these I mean Angels and Men must for ever remain either the perpetual objects of Gods free grace and mercy or the everlasting monuments of his wrath and displeasure And therefore the Scripture determines these upon their proper objects 3 Psal 103.17 The mercy of the Lord is from everlasting to everlasting upon them that fear him And on the other side 4 John 3. last He that believeth not the Son shall not see life but the wrath of God abideth on him CHAP. II. Of the Meritorious Causes and the Nature of Happiness and Punishment and the Immortality of Man A Second Argument may be taken from the Meritorious Causes both of the Happiness of Heaven and the Punishments of Hell 1. The Meritorious Cause of the Happiness in Heaven is the Merit and Suffering of Christ The coming of Christ into the world and suffering for us that he might thereby free us from the wrath to come and entitle us to eternal happiness is that great design which the whole Trinity have been thansacting from all eternity so Wisdom tells us (l) Prov. 8.30 31. That from everlasting he was as one brought up with the Father rejoycing always before him Rejoycing in the habitable part of his earth and my delights were with the Sons of Men. And to the like purpose the Apostle (m) 2 Cor. 5.19 That God was in Christ reconciling the World to himself Of all those works of God ad extra such as concern the creature this is the most sublime and glorious as one saith excellently neither the Creation of all things out of nothing which was the beginning of the works of God and put an end to that long Sabbath that had no beginning nor the Resurrection from the dead and Restoration of all things the last work that shall go before that everlasting Sabbath which shall have a beginning but no end neither that first nor this last though admirable works and worthy of the Author may be compared with this It is the master-piece of Gods works that great work in which he hath broken up all the depths of his mercy in which he hath displayed all the banners of his Love and exhibited the largest draughts of his power wisdom love and mercy The whole Scripture (n) Jac. Arnac Incarnation of the Son of God saith Anhalt who was both a Prince and Preacher is nothing else but the swadling bands of the Child Jesus All the Types Ceremonies Washings Sacraments Sacrifices and whatsoever else we read of under the Law were but as leaves that promised this great fruit as hands in the Margin pointing at â—his truth as lines ending in this centre they all had their accomplishment in this great Mystery God manifested in the flesh The Gospel is nothing else than a Declaration of these glad tydings which is the summe and substance of both Testaments briefly If the Scripture be a ring of Gold which God hath sent his Church as a token of his love Christ is as the Diamond in this Ring that chiefly makes it so valuable if the Scripture be as the field mentioned in the Gospel Christ is the one pearl of great price hid in it which the wise-man selleth all he hath to purchase if the Scripture be a precious box Christ is the Oyntment contained in it filling the whole world with a precious savour But to apply this to the present purpose if there be no eternal condition of man after this life what need was there of Christ coming and suffering What other end might God have in that grand design No wise man will undertake any great expensive business but propound some end proportionable to the pains he takes and the expences he is at much less the only wise God this great work will evince at least that there is a future condition of man after this life and I think also the eternity of that condition this the Scripture makes the end of his coming (o) John 3.16 God have his only begotten Son that whosoever believeth in him should not perish but have everlasting life The end of his suffering that they which are called might receive the Promise of an eternal inheritance the end of that Power which God gave him as a reward of his suffering (p) Heb. 9.15 Thou hast given him power over all flesh that he should give eternal life to as many as thou hast given him (q) John 17.2 But if the coming and suffering of Christ considered simply in it self will not conclude the Eternity of our future condition it may farther be evinced from this following consideration Christ being God as well as Man his Merits and Sufferings must needs be of infinite worth and value and so consequently meriting an infinite happiness It would be inconsistent with the wisdom of Christ in whom are all the treasures of wisdom to pay an infinite price for a finite purchase nothing short of an infinite happiness can bear any suitable proportion with the infinite price Christ paid Now Man being but a Creature and so finite is not able at once to grasp and comprehend an infinite happiness though the happiness purchased be objectively infinite because God who is infinite is enjoyed in Heaven yet it is not infinite in regard of man whose Nature and Capacities are finite and limited and because the happiness enjoyed is not infinite intensively in regard of the greatness it must be infinite extensively in regard of the duration and continuance what is wanting in the one is made up in the other Eternity is put into the scale to make up the weight otherwise there would be no proportion between the price and the purchase which is not to be imagined of God who doth all things in order weight and measure 2. The like is to be said of Sin which is the meritorious Cause of the Sufferings in Hell Sin is objectively infinite as being committed against an infinite God and consequently deserving an infinite punishment which because it cannot be infinite in regard of intensiveness and greatness being inflicted upon a finite Creature therefore it is requisite that it should be infinite in regard of the extensiveness or continuance because the punishment the creature can bear comes short of the demerit of sin so as he cannot pay the whole debt at once he must lye in Hell till he hath paid the
Fox's Time and End of Time A GLIMPSE OF Eternity Very Useful To Awaken Sinners and to Comfort Saints Profitable to be Read in Families and Given at Funerals By ABR CALEY These shall go away into Everlasting Punishment but the Righteous into Life Eternal Mat. 25.46 The Third Edition with Amendments LONDON Printed for Thomas Parkhurst at the Bible and Three Crowns at the lower end of Cheapside and G. B. at the Bible under the Gate on London-Bridge 1683. To the Reader BEing importuned to peruse this Book in order to another Impression I have read it over with the greater Diligence and the more I read the more I must needs say I am delighted with it not only for the Excellency of the Subject but also for the accurate handling of it If the Books penn'd by the Jesuit Drexelius and by Cardinal Bona treating of Eternity put into an English Dress have found much acceptance methinks this Choice Discourse written in our Mother-Tongue by an Eminent Protestant Divine should be greedily perused and heartily embraced by all sound Protestants Since such will be more apt to confide that the Notions are Orthodox when Communicated by an able Teacher of their own Profession who paints for Eternity in a more excellent Sense than Zeuxis did giving Life to each Head from the Infallible Oracles of God and embellishing the Whole not by Engrav'd Pictures but pertinent and delightful Enlargements from both Divine and Humane Story apt Resemblances and acute Sentences still consonant to the Gravity of the Matter Here 's a Method very easie and natural a Stile not mean nor swelling here are Explications clear and full Arguments strong and conclusive Cautions judicious and necessary Lamentations and Expostulations pathetical Exhortations lively and pertinent Motives powerful and suasive Directions proper and advantagious and all correspondent to the Subject 'T is true we here below are but of yesterday and know nothing our days on earth being a shadow yet considering God is from everlasting to everlasting we are concerned to walk in the way everlasting having this everlasting Consolation and good hope through Grace that He will save us with everlasting Salvation His Strength is everlasting and so is his Mercy which may excite us to go up the Hill and take a Pisgah-sight of the heavenly Canaan which is so surpassing that the most refined Souls here after all their diligent Searches and Researches can get but a Glimpse or Glimmering of it which He who inhabits that pleasant Seat is alone able to describe But since we breathe after it we ought with all modest inquisitiveness to consider the Import of those Notices we have of that Unchangeable State which flows from the Being of God who is the Eternal the I AM or most properly Eternity it self even as unbounded Space doth from his Omnipresence Eternity we may get some Prospect of by the Glass of the Scripture as a mode of Being connoting a changeless and endless Duration it being like one great smooth Sea without any curl of change Time notes the coming of things into Being and so implies a change The best Temporals are but as the finest Picture upon Ice which melts away with the Thawe But all will be fix'd in the unmovable State of Eternity Whatever in this lower State seems firmer than other comes nearest to resemble it as the lasting Hills before which the Almighty was and after them will be without variableness or shadow of turning All Ages of Time are comprehended in Eternity as Drops encircled in the Ocean It concerns therefore every created Immortal Being to take all advantages in this alterable State of minding that unchangeable Misery or Felicity which abides us all that we may not slide unawares into an unalterable State of endless Torment but by getting an Interest in the Blessed Jesus when we are dislodg'd these cumbersom clayie Cottages enter into his Joy even that entire duration of endless Delight Our Author hath put one of the best Perspectives into our hands That we may use it for the End to which it is design'd is the heartiest Prayer of him who recommends it to the Christian Reader R. A. June 5th 1683. The CONTENTS THe Introduction Chap. I. Of Eternal Invisible Things The first Argument from God II. Of the Meritorious Causes and the Nature of Happiness and Punishment and the Immortality of Man III. Of Scripture-proofs of Eternal Happiness consisting in Sight Love Joy Praise with created Accessories and Eternal Misery expressed by Wrath Worm Fire Prison Darkness Burning Torment IV. Of the Sublimeness of Eternity as transcending all Expression Knowledge of it self or Measure and all Imagination V. Of the Importance of Eternity from the Endlesness of it Considering God will not nothing else can put an end to it VI. Of Eternity without succession or without consumption VII Of Eternal Happiness and Misery without intermission and without mixture in Heaven or Hell VIII Of Lamentation for those at ease and careless of Eternity from three several Aggravations with Expostulations IX Of Caution to prevent Mistakes about the Adversity of the Godly the Prosperity of the Wicked in this state X. An Exhortation to Restrain from Sin and Redeem Time XI An Exhortation to look on Eternal Things by our Meditations Expressions Affections of Desire Hope Love Delight and Endeavours XII Of looking to Eternal Things as our End enforced by eight several Arguments XIII Of Motives drawn from other Things other Men our selves and the unspeakable Benefits of a Prospect of Things Eternal XIV Of various Considerations to move us to make Provision for Eternity XV. Of Directions to help us in looking after Eternal Blessedness With Answers to some Objections and Cautions A Glimpse of Eternity 2 Cor. 4.18 The things which are not seen are Eternal The INTRODVCTION IN the eighth and some following Verses are recorded the Sufferings of Paul and other Apostles and Believers they were troubled on every side perplexed persecuted cast down And this hath been the continual Lot of Gods people though some times have been more favourable yet there is scarce any time in which they have wholly been free from Sufferings When the rage of Persecution by the Roman Emperours was allayed and some pleased themselves because the Emperours were turned Christians Augustine tells them the Emperours indeed were turned Christians but the Devil was not turned Christian and as long as there is a Devil in Hell and Wicked men on Earth all that will live godly in Christ Jesus shall suffer Persecution Christ the Head of the Church whom Bernard calleth the Bridegroom of Bloods * Sponsus sanguinum espoused his Church to himself upon the Bed of his Cross his Head begirt with a Pillow of Thorns his body drencht in a bath of his own blood and if the head was crowned with thorns it is unsuitable that the feet should tread upon Roses if they called the Master of the house Belzebub much more those of his houshold
b Mat. 10.25 Christ himself drank of the brook in the way c Psal 110.7 and all his followers must drink of the same cup that he drank of But though this hath been the Lot of all Believers yet the dreggs of this cup have been usually prepared for the Dispensers of Gods Word d Mat. 20.23 the Standard-bearers of this bloody band as if to Preach were nothing else but to stir up the rage of men e Luther There is no rank or sort of men that hath been exposed to so much contempt and suffering If I were saith Jerome a Basket-maker or a Garland-weaver or any low Trade that would make me sweat for the bread I eat no man would maligne me no man would traduce me but now I give my self to the study and interpretation of Scripture now I am a Preacher a Writer I am blotted with the obloquies of men As long as Christ was working at his Fathers Trade and was employed as Justin Martyr expresseth it in making Beadsteads and Ploughs f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no man opposed him but when he was Baptized and went out to preach the Gospel presently he is tempted by Satan and persecuted by wicked men as long as the Apostles were mending their Nets and following their fishing trade none troubled them but when of fishers they were made fishers of men they are forthwith made a spectacle to the world and Angels and men and so the Apostle expresseth it verse 11. We which live are alwaies delivered to death for Jesus sake there were but few of them left alive but were by the rage of Tyrants put to cruel deaths those that survived though they had not yet resisted unto blood yet daily expected when they should be offered up as a bloody sacrifice and were at present under great sufferings bearing about in their bodies the dying of the Lord Jesus ver 10. But did they hereupon repent of their engaging in the work of the Lord or sink down under discouragement and dispondency of Spirit Nothing less ver 16. for which cause we faint not * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifieth to shrink back as cowards in warre to sink down as a Porter under an overheavy burden As one man by the help of an Engine is able to lift up a heavy weight which ten or twenty men might in vain attempt by their own strength so the Apostles went chearfully under that pressure of Affliction which would have sunk the stoutest spirits not supported by Divine Grace For which cause we faint not if you would know for what cause what it was that supported them there are two causes rendred one respecting the Corinthians to whom he writes that is partly laid down ver 12. So then death worketh in us but life in you we dye that you might live by our death we suffer that you may be strengthned by our sufferings and partly verse 15. All things are for your sakes all the streights we are put to turn to your advantage if we dye it is to confirm you by our sufferings if God shall deliver us and restore us again to you it is for his glory and your good that the abundant grace might by the thanksgiving of many redound to the Glory of God and that is one cause why he fainted not he counted not his life dear to him so as he might be helpful to their Faith The other cause respects the Apostles themselves their great sufferings made both for their present spiritual good and for their future happiness 1. Their present Spiritual Good The cold Blasts of Persecution beating upon the outward Man by a Spiritual Antiperistasis augmented the Heat of Grace within for which cause we faint not for though our outward man perish yet the inward man is renewed day by day He was three times beaten with Rods five times received he forty stripes save one * 2 Cor. 11.24 c. But as they say the Bear is made fat with blows and the Ass battens with pricking and beating so it was in a spiritual sense with our Apostle he was once stoned but †Per tot lapides petrae conjungitur â—â—i by those stones he was knocked nearer to Christ the corner-stone he thrice suffered shipwrack but like Noah's Ark was lifted up nearer to Heaven by those floods of great waters he was in Journeyings often but every time his salvation was nearer than before 2. Their future happiness verse 17. Our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory For Affliction there is Glory for light affliction a weight an exceeding a far more exceeding weight for short affliction that lasts but for a moment an eternal weight of Glory And this it was they had chiefly in their eye so in this Verse While we look not at the things which are seen but at the things which are not seen Things seen and not seen are I conceive the same with what elsewhere he calleth things present and things to come a 1 Cor. 3.22 and things above and things on the earth b Colos 3.1 and things of the life that now is and of that which is to come c 1 Tim. 4.8 and so the Apostle explaineth himself in the following words the things that are seen are temporal but the things that are not seen are eternal The whole Verse falleth under a twofold Consideration 1. Relative as they are a Reason why they fainted not under their present troubles as Moses chose rather to suffer affliction with the People of God than to enjoy the pleasures of sin because he had an eye to the recompence of reward 1 Heb. 11.25 26. and our Saviour Christ for the joy that was set before him endured the Cross and despised the shame 2 Heb. 12.2 so the Apostles having their eye upon things invisible and eternal made light of all their present Sufferings and Persecutions 2. Absolute and so they shew what the Apostles made their Aim and End that is implied in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to look as the Archer doth at the Mark he shooteth at There were some things they made their great business which was the mark they shot at the great End they propounded to themselves and what they were is first specified then more fully explained First Specified and that 1. Negatively what they look'd not at things seen 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things of this Life which are things visible to the eye 4 Objecta sensibilia 2. Affirmatively shewing what were those things which they made the matter of their choice the great objects of their desires and endeavours things not seen 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things of another Life which are objects of faith and not of sense things not visible to these fleshly eyes onely apprehended by faith which is the evidence of things not
26. He maketh as little of the pleasures He chose rather to suffer affliction with the People of God that to enjoy the pleasures of sin for a season neither could the riches tempt him he esteemed the reproach of Christ greater riches than the treasures of Egypt such a low esteem would we have of the best things this world affordeth if we looked as we should to things Eternal we have seen them we have tasted them we have loathed them saith Bernard speaking of wordly things the Dagon of all sublunary excellencies would fall to the ground before the thoughts of Eternal happiness 2. It would moderate our desires after these things they are for a Season for a Short time (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there â—s nothing of any great importance that is but of short â—ontinuance whether we have more or less it is not much material the great thing is What shall be our Eâ—ernal condition We read of some Hermites who were very careful of their Sepulchres but took little care of their houses being demanded the Reason they said they should dwell but a little while in their houses but should lye a long time in their Sepulchres our abode here is but for a short time if we have bread â—o eat and apparel to put on enough to serve us to our journeys end what should we do with more When a man cometh to an Inn where he is to stay â—ut a night or two though he hath not accommodaâ—ions according to his mind you would think it were 〈◊〉 great weakness if he should send for an Vpholster â—o alter his bed a Glasier to mend the window a â—arpenter and a Mason to rectifie what he thinks amiss â—f he be but one degree above a fool he will for so â—hort a time be content with such things as he findâ—th Mariners who intend for a near Haven will not â—hake so large provision as those who take a long voyâ—ge and if our stay here be so short as Constantine told Ablavius why so much sweat and travel what mean â—ur foolish hearts to be so solicitous about those things â—o which ere long we must bid an everlasting farewell Were our minds intent upon our Eternal condition â—e would for these things referr our selves to God â—s willing to have what God seeth best for us A â—ighteous woman being sick was asked by her friends â—hether she were more willing to live or dye she â—nswered what God pleaseth but saith one if God should refer it to you which would you chuse truly saith she If God should refer it to me I would refer it to him again what she did in regard of life we would do in regard of all the enjoyments of this life we would leave them to be scrambled for by those who so much admire them and think it enough that we have Heaven for our portion 3. It would moderate our delight in them he who breaths after things Eternal will be little delighted with things transitory Some say after Lazarus was raised from the dead he was never seen to smile or to take any content here After Paul was wrapt up into the third Heaven he lived like a man of another world the world was crucified to him and he to the world the world and he lay like two dead bodies one by another as Chrysostome descants upon it having little affection one to another It is said of the Sisters of Theodosius that when other Ladies were at their re reations they retired themselves that they might converse with God and Heaven and Theodoret testifieth that the thoughts of Heavenly things was the greatest pleasure and recreation to them delight in these will extinguish all other delights as the light of thâ— Sun doth the light of the fire 4. It would moderate our grief both in the waâ—â— and loss of them Ecclesiastical History maketh mention of Anthony and Didimus meeting together Didimus was a man of excellent parts and eminent graces but he wanted his sight Anthony asked him if he were not troubled for his want of sight he confessed he was why saith the other should you be troubled for want of that which Dogs and Flies have and not rather be Thankful that you have that which the Angels count their Happiness meaning Grace for a Believer who hath God for his portion and Heaven for his Inheritance to be troubled for want of that which a Dog a Reprobate a Devil may have is as if a favourite fed with viands from the Kings own table should be troubled he had no part of those scraps given to the Dogs or as if a man who were owner of a Mine of Gold should complain he were poor because his money is not in pence and two-pences It was a poor thing in Alexander who was Lord of the goodliest part of the world to be vexed because Ivy would not grow in his Garden at Babylon It is much more unbeseeming a Christian who hath Title to Eternal blessedness to be afflicted for the want of these poor inconsiderable things if we reflect our thoughts upon those glorious things laid up in Heaven we would conclude with David That our Lot is fallen to us in a fair ground and be little troubled for the want of other things and as not for the want so neither for the loss of them The Jews have a saying When a Pagan or Idolater loseth his Father he hath cause to mourn because he hath no Father left but when a Believer loseth his Father he hath cause to be comforted because though his earthly Father be dead he hath a Father in Heaven worldly men vvhen they lose their Estates cry out they are undone and truly you cannot blame them it is all they have as Micah said You have taken away my gods and my Priest and what have I more The loss of twenty or thirty pound is a great loss to a man that hath no more in the World but it is nothing to him that is worth many Thousands Worldly men have their portion in this life if they lose that it is all they have whereas a godly man when these things are taken from him hath reason to comfort himself because he hath treasure laid up in Heaven vvhich no injury of times no malice of men or Devils can deprive him of The believing Hebrews took joyfully the spoyling of their goods knowing that in Heaven they had a better and more enduring substance t Paulinus vvhen the Goths invading the City of Nola plundered his House and took all he had from him cryed out Lord let not the loss of these things disquiet me thou knowest where I have laid up my treasure 5. It would much Sweeten those troubles end sufferings we here meet with this we have laid down in the Text. In the former verses we read of the great sufferings of the Apostles and that that kept them from fainting under these is partly laid down verse 17. These light afflictions cause
for us a far more exceeding and eternal weight of glory And partly in this verse while we look not at things which are seen but at things not seen for the things which are seen are temporal but the things which are not seen are eternal No suffering seemeth great to him who hath his mind taken up with the greatness of Eternity We read of some Martyrs that they have endured great sufferings without any sensible feeling of their sufferings as that young Child in Josephus who when his flesh was pulled in pieces with Pincers by the command of Antiochus said with a smiling countenance Tyrant Thou losest time where are those smarting Pains with which thou threatnedst me make me to shrink and cry out if thou canst and Bainam an English Martyr when the fire was flaming about him said You Papists talk of Miracles behold here a miracle I feel no more pain than if I were in a bed of Down it is as sweet to me as a bed of Roses Surely their strength was not the strength of stones nor their flesh as brass that they should not be sensible of so great sufferings only they were so much in Heaven now they were going to Heaven that they endured pains as it were without pain and sufferings without feeling of their sufferings Others again though sensible of their torments yet endured them with unspeakable courage and alacrity Laurence when his body was roasted upon a burning Gridiron cryed out This side is roasted enough turn the other Marcus of Arethusa when his body was anointed with honey and hung up aloft in a Basket to be stung by Wasps and Bees looked down saying I am advanced despising you that are below And when we see weak feeble creatures defying their torments conquering in the midst of suffering when we hear them expressing the greatest joy in the mâ—dst of their greatest suff rings singing in Prison as Paul and Silas did kissing the Stake as Henry Voes did clapping their hands when they were half consumed with fire as Hawkes did blessing God that ever they were born to see that day as John Noyes did calling their execution-day Their wedding Day as Bishop Ridley did We cannot but think there was something more than ordinary that did thus raise their Spirits and questionless this was it chiefly they had an eye to the Recompence of the reward the consideration of those eternal joyes they were now entring on did so ravish their hearts and transport their thoughts that all their sufferings seemed light and easie to them Tertullian saith the foot feeleth nothing on earth when the mind is in Heaven and as this sweetens sufferings so all other troubles Jerome thus comforted the Hermite that was sad with his being alone in the Wilderness Think of Heaven and so long thou wilt not think thy self in a Desart It is reported of Olympius who lived Cloystered up in a Monastery near Jordan that his mind was so fixed on Eternity that he had scarce any sense and feeling of any temporal miseries It hapned on a time that a certain religious man went to visit him and finding him cloystered up in a dark Cell which he thought un-inhabitable by reason of heat and swarmes of gnats and flies and asking him how he could endure to live in such a place he answered All this is but a light matter that I may escape eternal Torments I can endure the stinging of Gnats that I might not endure the stinging of Conscience and the gnawing of that worm that never dyes this heat thou thinkest grievous I can easily endure when I think of the eternal fire of Hell these sufferings are but short but the sufferings of Hell are eternal And as all present sufferings are light in comparison of everlasting torments so if we think further of the eternal joyes of Heaven this will make them seem more light I reckon saith the Apostle That the sufferings of this present time are not worthy to be compared with the glory that shall be revealed (y) Rom. 8 18. He puts as it were into one ballance the afflictions of this life and in the other the blessedness of Heaven and having weighed both concludeth that there is no reckoning to be made of the one in comparison of the other Chrysostome writing to Stagirius to comfort him against the troubles he met with bespeaketh him in this manner If thou wert elected King of some flourishing Kingdom and wert now going to the Imperial City to be invested with the Regal dignity though as then wert passing through the Suburbs thou shouldst meet with some dirty way or have some light affront put upon thee by some Passenger wouldst thou not easily pass by this and hasten with joy to the Coronation Our abode in this life is but like passing through the Suburbs if we hope for an immortal Crown in Heaven we should make light of whatsoever troubles here befall us imitating that great Captain of our Salvation who for the joy that was set before him endured the Cross and despised the shame (z) Heb. 12 2. It was the Counsel an old Monk gave to a young Novice entring into that Order If thou wouldst be perfect thou must be like the Ass of this Monastery which when he is laden repineth not when beaten kicketh not when driven goeth whither the Driver would have him so saith he it must be with thee and so it would be vvith us if vve had our minds seriously fixed upon Eternity What Chrysostome speaketh of wicked men vvhom he calleth the Devils Hackneys [a] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvho go through thick and thin through fair vveather and foul vveather stick at nothing the Devil puts them upon vvould be verified in us in reference to God we would be willing both to do and suffer what God would have us no trouble would appear grievous no state and condition of life seem amiss in which God disposeth of us It is reported of a Jewish Rabbin that whatsoever befell him he would say It is good if any cross accident came it is good if any trouble befel him it is good also if a second a third cross this is good also for which cause he was called Rabbi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This also I have read of a religious man who being in a great strait and not knowing what to do wrote down all the Letters-of the Alphabet in a paper and spread them open before God saying Lord here are Letters and letters make words and words signifie things do thou put them togeth r and make of them what thou pleasest it would be so with us in some measure if we looked as the Apostles did at things Eternal we would in these temporal things refer our selves to God we would be willing to be what God would have us to be and have what God would have us to have and suffer what God would have us to suffer 6. It would have a powerful influence upon whatsoever