For proofe of this we may see the self-same argument touching the great and incomprehensible ioy of the kingdome of heauen alleaged and handled by the selfe-same apostle in an other place but yet to the same end that hee dooth here to wit for comfort in trouble affirming that our light affliction vvhich is but for a moment 1. Cor. 4.17 causeth vnto vs a farre most excellent and eternall vvaight of glorie Yea the like shall we finde in many other places of holy scripture all tending to teach vs that that excellent estate of euerlasting life is described vnto vs in the word in such sort as we may comprehend somewhat of it though in trueth as in respect of it selfe it doth far exceede al earthly yea spiritual resemblances whatsoeuer aswel to comfort vs ouer our heauinesses a matter that wee stand much in neede of specially if we be once truely and indeed humbled as also to make vs with earnestnesse and feruencie to hunger and thirst after the same specially considering howe much euery one of vs is tied and as a man would say glewed to the pleasures and profits of this present euill worlde By al which also we may see that they are too too iniurious to the children of God that restraine the comfortable feeling of the ioies of heauen onely to the world that is to come True it is that both the excellent perfection reall possession of the same is reserued for that life but yet that hindereth not but that by faith and hope wee may haue euen in this life some effectuall taste therof And whosoeuer thinketh otherwise is not onely as much as in hym lieth discomfortable to others for what better argument haue we of ioy than that but hurtful and iniurious to himselfe also while he depriueth himselfe of that which of al other things is most deliteful and pleasant yea he after a sort condemneth the sufferings of the saints and seruants of God in time heretofore either of folly or senslesnes who though they haue bin somewhat in couraged by the goodnes of the causes that they sealed with their bloud in faith and pacience to vndergo the same yet haue they no doubt bin greatly furthered also in their afflictions by the true taste and feeling of those vnspeakable ioies which haue made them in the middest of fierie flames and the most cruell torments that the aduersaries could deuise to be much more pacient and ioyful than euer they were in the days of their greatest health and prosperitie And yet bicause euery delay of a thing specially if the thing it selfe be of it selfe excellent and in regard thereof much desired to is tedious and greuous to the flesh as the apostle no doubt did by acquaintance that he had of the common corruption of our nature the particular experience that he had in himself well felt in himselfe he doth therfore in these verses following namely 19 20 21 22 23. adde another argument for comforte in afflictions taken frō the example of all euen the very vnreasonable insensible creatures of whom in these verses hee affirmeth two speciall things first that they trauel in paine and groane after a fort vnder the burthen of their miseries as men do the other is that they do with a singular pacience as a man would say wait for a time of ioyfull deliuerance By which the apostle certainly would haue vs to know and learne not only that in respect of our miseries we haue a common lot portion with the rest of the creatures but also that euen by their example we should paciently tarry the time that God hath set with himselfe and is not in our owne power for our full deliuerance out of those anguishes troubles Which yet that we may the better vnderstand it shall not be amisse in my minde in a few wordes to lay out the apostles reason who as I'take it argueth thus All the creatures do very wel perceiue that they are subiect to vanitie and corruption and yet notwithstandiug hope as it were that in good time and conuenient season they shall be receiued and restored therefore we also though wee feele our selues greatly beaten downe with diuerse calamities yea and as it were oppressed and ouerwhelmed with the same ought notwithstanding stedfastly to beleeue that thorow Gods godnesse towardes vs in Christ we shall not miscarrie in this life the Apostle bearing recorde vnto vs 2. Cor 4.8 9 That though vvee are afflicted on euerie side yet vvee are not in distresse and though vvee be cast dovvne yet vve perish not but that we shal haue and inioy at the length when the wearisome days of our pilgrimage shall be finished most excellent glorie and blessednesse for euermore And no doubt but of this the Apostles reason there is very great good reason also yea euen declared by the Apostle himselfe in his owne wordes for if the creatures subiect to this corruption not by their owne accord but by Gods appointment as a punishment vppon them for the sinne of mankind do yet notwithstanding that they be void of reason in their kinde and after their maner as you woulde saye both patiently beare that burthen and earnestly expect a deliueraunce from the same when God will how much more shoulde the faithfull doe both the one and the other the Lorde hauing indued them not onely with reason a common gift bestowed vppon all men but filled them after a sort with faith also Phil. 1.29 2. Thes 3.2 a proper and peculiar grace vnto his elected ones onely from which as from a cleare and pure fountaine they must of necessitie flowe in some measure both christian pacience and many other good vertues likewise whereof also there is euen this reason amongst many other that looke vpon whomsoeuer GOD hath bestowed store of anie of his graces either bodilie or spirituall that euen at their handes hee looketh for a more liberal and plentiful yeeld than of those with whome he hath not dealt in so great a larges of his mercie the varietie of graces also that God hath bestowed vpon men specially good men crauing the same at their handes For to what end else hath God giuen the same but that in the lawful and liberall vse of them the giuer principallie might receiue more glorie and the vser more comfort and profite and others also reape great good by them not onelie in this life but in the life to come Hitherto as you see wee haue beene occupied principally and I hope not vprofitably also in propounding the Apostles generall drift out of which thogh we may indeed in some measure vnderstand the true and naturall sense of these wordes and so perhaps may thinke that we neede not any further trauell yet to the end wee may more cleerely perceiue his mind and meaning herein and so receiue more spirituall sweetnes from him I will not spare particularly to examine the very verses and words as they lie braying as
is in vs on the other side yea after that we see the truth manifested specially if it concerne our selues or others that we affect as our selues vve call good euill and euill good Isai 5.20 Piou 17.15 so pull a fearefull woe vpon our selues and iustifie the vvicked and condemne the righteous a sin that the holy ghost hath long ago forbidden and noted with a brand as abhomination in his sight Howe much more easly then may we be ouertaken in blind corrupted and partiall iudgement as in respect of spirituall causes The consideration whereof shoulde not onelie make vs wary and watchefull ouer our selues suspecting continually our slipperinesse into this sinne but should prouoke vs also to labour to attaine by al pains possible the true light and heauenlie iudgement which indeede is not else-where to be had or found but in the onelie will of God reuealed in his word as wherein alone consisteth Ierem 5.9 Deut 4.6 all our true wisdome and vnderstanding whatsouer It followeth That the afflictions of this present time The word afflictions importeth al the troubles and calamities that Gods children do suffer in this life whether they be outward in body as sickenes pouertie nakednes banishment persecution and such like or whether they be inward in the mind as teÌ„ptations from our corrupted nature assaults from Satans malice griefe of hart for sin feare of iudgement in this life or in that that is to come al the rest of that sort whatsoeuer And yet he restraineth as it wer that generall terme by these words folowing when he calleth them the afflictions of this present time mening that longer than this life they last not neither indeed can last in the children of God bicause that by our death God doth not only wipe al teares from our eies endeth our miseries vtterly killeth the strength and body of sin but not leauing there 2. Tim. 4.8 beginneth and perfecteth our blessednesse where there are vnspeakable ioies and crovvnes of incomprehensible glorie laid vp for vs and for all those that do vnfamedly loue him and looke for his comming And yet not affirming neither for al that that they always indure and continue so long for though it be true that this is the common cord and portion of al Gods seruants in this life Acts 14.22 by manifoid tribulations to enter into the kingdome of God yet as we see both by former and present expecience the Lord somtimes hauing regard to the weaknes of those that are his doth for the manifestation of his loue toward them giue them a breathing time as it were somtimes agaâ—ne for the declaration of his power iustice against the wicked beateth them downe and raiseth vp his owne children all this being doone â—â—al 225. â— That the rodde of the vvicked might not rest on the lot of the righteous least either the righteous themselues shoulde put foorth their hande vnto vvickednesse or the vngodlie waxe intollerablie insolent and prowde aboue measure This rather is the Apostles minde to oppose as wee may plainelie perceiue the afflictions of this worlde against the ioys of the other life and that in a double antithesis or comparison as it were First setting afflictions against glorie the one being verie base and bitter Hebr. 12. â— as no affliction for the time present is ioyous but greuous rather the other being very excellent and sweete which though it be delaied for a while is yet sufficient to comfort Gods children for the time present and to confirme them in the hope that is to come Secondly opposing this time present with that that is to come meaning by both those times the seuerall states and condicions that then the children of God shal be partakers of proposing this also euen to comfort such as fuffer in Sion in that their afflictions shal last no longer at the furthest than their naturall life but their ioys and glorie shall be beyond and wythout all time euen for euer and euer And euen out of these wordes wee may gather a singular comfort against afflictions to wit that though they be many times great and greeuous yet they are not alwayes long and continuall Which consolation is not vrged here onelie but in diuerse other places of the holie Scriptures Take one or twoo most plaine for the proofe of this point in steade of an infinite number In the thirtie pâ—alme Psal 30.5 the prophet telleth vs that the Lord indureth a small season in his anger but in his fauor is life for eu rmore and vveeping may abide at euening but ioy commeth in the morning And the Apostle agreable therevnto telleth vs 2. Cor 4.17 in the fourth chapter of his second epistle to the Corinthians That our light affliction vvhich is but for a moment or most sharpe season causeth vnto vs a farre more excellent and eternall vvaight of glorie In the often repetition whereof the Lorde doubtles did not onelie regarde the excellencie and necessitie of this doctrine in it selfe but also prouided notablie for our good who besids that vve are dull of heart Luke 24.25 and slovv to learne and therfore had neede to haue the promises pressed vppon vs againe and againe wax also not onelie wearie of afflictions if they lie long of heauy vpon vs but euen pleasures themselues specially in the continuance of them with vs doe many times by reason of our new-fangled and inconstant nature growe tedious and lothsome Good reason therfore is there that we shoulde set this vnto our hearts and make our speciall profit by it against the times of our triall The Apostle addeth are not vvorthie of the glorie his meaning in this place and in these wordes is in my minde plaine and simple who doth not heere compare the dignitie and woorthinesse eyther of our sufferings or of eternall glorie togither as some haue phantasticallie conceiued and more wickedly propounded but laboureth to mitigate the greatnesse of our afflictions by opposing and setting against the same the greatnesse yea the infinitenesse of that ioy and glorie that is laide vp for vs in the life to come wee knowing and confessing that there is no proportion betweene finite and infinite And though this be most true yet notwithstanding Sathan in seuerall sortes of hys seruants as in the schoole-men heeretofore hath out of this place gone about to maintaine that diuellish distinction of meritum congrui condigni as they call it and in our Romish Rhemists also in their late annotations vppon the newe Testament and namely vpon this very place woulde make the sufferings of the saints in this life meritorious and worthie of eternall saluation But in one word generally to answeare them both togither first and then afterwardes more particularly to deale with either of them by themselues We feare not to affirme that these beastly opinions spring froÌ„ a foule and filthy fountaine and bring foorth most bitter fruits and effects For the first of
one and the other to be made vtterly void of excuse before God Againe in the perspicuitie and plainenesse of the scripture the Lorde hath by a strong confutation not only incountred with but ouerthrown those his enimies the enimies also of mans saluation that in the spirit of error and doctrine of diuelles 1. Tim. 4.1 haue ouersaucely forbidden his people to searche into that wherewithall God in the largenesse of hys loue towards them and carefulnes of their saluation would haue them most familiarly acquainted Yea GOD hath thereby mercifully prouided for the good of his owne children who though they be many times either in the sight of their owne weaknes and wants or in the beholding of the incomprehensible mysteries therein contained greatly dismayed and after a sort quite discouraged from drawyng nigh to so high and holie things are yet notwithstanding againe lifted vppe in this that God in many thinges abacing himselfe to their capacities doth as a nurse at the first stut and stammer as a man would say for their instruction and learning they also vpon good grounds and hope perswading themselues of this that in processe of time that which at their first entrance by reason of their owne blindenesse is darke and hard shall when they haue receiued more light from God become very easie and familiar to them All which well considered and deepely weighed indeede should not onely make vs thankefull to almighty GOD who in the riches of his mercie hath beene pleased to stoupe downe to our weaknes and by deliuering his truth in such sort to preuent the poisoning of our soules by no way more subtilly and dangerously attempted of his and our deadly ennimies than by debarring vs the light of his truth but also shoulde drawe vs to a religious acceptation of his graces by his word offered vnto vs Preferring the same before all things Psal 119.72 and to a reuerent and right vse of the same trueth referryng it alwayes to the selfe-same endes and purposes wherevnto hee himselfe hath ordayned it that is to the banishyng of the cloudes and mists of darkenesse and ignoraunce from our vnderstanding and to the stopping of the floudes and course of our owne corruption that swell and roare and ouerflowe all the parts and peeces of our naturall life that so wee might be made before hym a reformed people not onely in the knowledge but much more in the beleefe and obedience of euery good worke and way that hee hymselfe hath prepared for vs to walke in and to that ende hath manifested them in his worde wee neuer vsing our knowledge to vayne iangling or ostentation of mans eloquence and learning making it a stepping stone to promotion and a very firebrand to the stirring vppe and maintainaunce of curious and friuolous questions as many vayne people in the worlde doe nor abusing our holy fayth and stedfast perswasion to licenciousnesse and securitie a vice that the carelesse age wherein wee liue dooth too too much practise neyther yet making that small portion of obedience that GOD maketh vs to yeelde a meane either of merit before hym for what is more blasphemous or of hypocriticall vauntyng before men for what is more beastly and shamelesse but referring all that wee haue receyued how little or howe much soeuer it be to the glory of him that hath giuen vs the same as there is good reason in godlinesse wee shoulde and to the good of those euen his faithfull people I meane as in christian charitie wee are bounde euen for whose sakes also as well as for our owne wee our selues were made and GOD hath vouchsafed to bestowe vppon vs the graces that wee haue which things as they must be watchfully regarded and carefully obserued in all scripture generally so it behoueth vs to haue an especiall eie to the practise and performance of them in those places principally which be of the greatest difficultie bicause in them by reason of our owne blindnesse and ignoraunce we may soonest be deceiued and by Satans malice be most easly driuen and drawen without some singular grace and assistance from GOD into all manner of extremitie either of discouragement to intermeddle wyth them by reason of the deapth and difficultie therein to which if we adde the world not of weakenesse and wants onely but of wickednesse also that we find in our selues it will be much increased in vs or else of pride and presumption wee being carried headlong as it were wyth a violent tempest or whirle-winde by an ouer weening perswasion that we haue of some small graces in our selues in all curious and triflyng sort to deale wyth matters of most waight and greatest importaunce whereby we shall not onely offer dishonour to GOD in the contempt or neglect of those most excellent things that hee mindeth to deliuer to vs but the same shal redound also to our owne hurt and harme both in bodie and soule a matter that woulde be well thought of before hand for feare of after-claps as wee say yea we shall be instruments either by carelesnesse to corrupt or by curiousnesse and pride to peruert others and that vnto their eternall condemnation wythout exceeding great grace from God a fearful point doubtles and a matter that woulde bee well weighed as being most against the holy loue of gods saints amongst all the sinnes that in this life we can commit one of vs against an other All hitherto propounded hath beene deliuered partly to confute our aduersaries blasphemouslie doubtlesse impugning the truth and certainty of the written word and partly also to adde an edge vnto our owne care and reuerence in hearing and handling of the holy scriptureâ— of God Yea particularlie to make vs and that in both respects attentiue and watchfull ouer our sâ—â—â—es in the place that we are nowe to intreatâ—â— which is taken out of the eight chapter of the epistle that the apostle Paule wrote vnto the Romanes beginning at the eighteenth verse of the said chapter and so on forwarde vnto the ende of the three and twentith verse in these words Vers 18. For I count that the afflictions of this present time are not vvorthy of the glory vvhich shal be shevved vnto vs. Vers 19 For the feruent desire of the creature vvaiteth vvhen the sonnes of God shal be reuealed Vers 20 Because the creature is subiect to vanitie not of it ovvne vvill but by reason of him vvhich hath subdued it vnder hope Vers 21 Because the creature also shall be deliuered from the bondage of corruption into the glorious libertie of the sonnes of God Vers 22 For vvee knovve that euery creature groaneth vvith vs also trauelleth in paine togither vnto this present Vers 23 And not onely the creature but vvee also vvhich haue the first fruits of the spirit euen vve do sigh in our selues vvaiting for the adoption euen the redemption of our bodie As mens minds are diuersly affected brethren so there are concerning this one place diuers iudgements
and the profession of his truth will giue vs as it were hys strength making vs thereby not onely able to continue and hold out but to ouercome be conquerors yea more than earthly conquerors Rom. 8.37 as the apostle himself speaketh in the later end of this eight chapter there being alwayes this one speciall difference betwixt vs and them that though they ouercome to day yet they may through the sudden alteration change and inconstancie of the thinges of this life be subdued to morrow or the next daie as you would say whereas those that are made partakers of the eternall victorie that Christ hath gotten against al his and our enimies both bodilie and spirituall shal neuer be vanquished and ouercome againe And though that our aduersaries in their continuall malice may attempt many matters against vs and perhappes now and then also giue vs some blowes and woundes yet here is the glorie and comfort of christians that euen in the middest of fierie flames and all other greuous trialles whatsoeuer that the wicked according to the vvill of God lay vppon vs 1. Pet. 4.16 wee are still more than conquerors euen then when we seem to be ouercome which no worldly honour can attaine vnto no not then when it is at the top and height as you would say of the prosperitie and flourishing thereof An other reason that the apostle vseth to cōfort the saints seruaunts of God withal in the daies of their distres greuous afflictions is taken fi ō that glory that we suffring with him shall haue perfectly togither with him when hee shall appeare in great power and glory to iudge the quicke and the dead And the force of this argumēt is contained in these words that vve may also be glorified vvith him wherof there is likewise very good reason namely that forasmuch as the crosse and christian profession are companions that seldome or neuer are found asunder in this life amongst the children of God the truth whereof appeareth by the manifolde testimonies of Gods holy vvorde 2. Tim 3.12 Acts 14.22 and the infinite examples of his sons and seruants who in the days of their flesh haue in this behalfe bin made excellent mirrors or looking-glasses for the rest to beholde themselues in and forasmuch also as the cup of afflictions that the Lord maketh his seruants to drink of here is though not alwaies as in regard of it selfe it being many times a iust deserued punishment laide vpon vs in Gods iudgement as a correction for our sinnes yet aswell in respect of God who by his almightie power commaunding the light to shine out of darkenesse 2. Cor. 4.6 hath sanctified the same to that ende as also in respect of the fruits and effects that it bringeth foorth in Gods children as pacience constancie mortification and many such excellent things is as I was about to say a most certaine pledge of a farre better estate in an other life 2. Tim. 2.12 that therefore also wee shoulde euen assure our selues in our sufferings for Christ that vvee shall likevvise be glorified with him for if mightie men of the earth as princes and others forget not to satisfie such as haue beene partakers with them of their trialles and troubles and attended vppon them in their sickenesses griefes and such like but thinke it greate dishonour to their states and dignities if they doe not recompence them according to their trauelles onelie but euen in a franke and liberall mind that they haue many times beyond the same much lesse will or can Christ Iesus our sauiour be either vnmindfull of or leaue vnrewarded those men or those sufferings that they or we haue indured as for his sake and the holy profession of his blessed trueth and the rather bicause he is not as a man or as the sons of men that make yea that are ouertaken with the sin of pride or disdaine towards other when he himselfe is exalted or of forgetfulnesse of penurie in the dayes of peace and plentie or of hardnes of heart when the bowelles of compassion are to be displaied or of a wauering and an vnconstant minde louing now and hating anone but always continueth like vnto himself in euery thing becomming familiar and as you woulde say debasing himselfe vnto his owne hauing them in continuall remembrance for their good manifesting all kindenesse and tendernesse of heart towardes them and that in most bountifull manner in all graces both bodilie and spirituall temporall and eternall Iohn 13.1 louing them also euen vnto the end as the scripture saith And this kinde of argument is vsed not onelie here but in many other places of holy scripture the Apostle affirming elsewhere 1. Cor. 11.32 that vvee are therefore chastned of the Lord that vve should not be condemned vvith the vvorld the selfe-same Apostle telling vs in an other place 2. Tim 2.12 that if vvee suffer vvith him vvee shall also reigne vvith him Wherevnto no doubt our sauiour Christ hymselfe likewise hath a speciall respect in these words of that excellent praier which he maketh in the seuenteenth chapter of the gospel according to Saint Iohn Iohn 17.24 Father I vvill that they vvhich thou hast giuen me be vvith me euen vvhere I am that they may beholde my glorie vvhich thou hast giuen mee And this also is the more vrged euerie where almost not onely for the declaration of the excellencie and certainty of the thing it felfe that so we might be brought to be in continual loue and liking of the same Phillip 3 8. counting all things losse and dung as in regard thereof but also bicause that vvee that are dull of hart and slovve to beleeue Luke 24.25 specially the things that be so farre beyond the reach of our reason and wit and remaine so high and glorious as eternall life and blessednes is might euery day more than other be thereby strengthned in the assured apprehension and application of the same vnto our own soules that so wee might in the middest of all our troubles and trials either outward or inward both spend end the days of the poore pilgrimage that we haue in this life in the peace of a good hart thorow the liuely feeling of the incorruptible crown of euerlasting glorie Oh a thousand yea ten thousand times blessed happy are they on whom god hath bestowed that grace and mercie and infinitly miserably on the other side and wretched are they that are not made partakers of so excellent goodnes I will say but this onelie touching this point men shall neuer indure with christian comfort and true patience indeede any affliction of the flesh or any assaults of the minde much lesse shall they be able to combat and fight wyth hope of a conquest against eyther the one or the other wythout the sweet tasting of this at the least in some measure or except they haue some goodnesse and grace in this behalfe powred foorth
vppon them from GOD Yea sunder this if it could be which is the accomplishment of all from all other the mercies of God towards vs in Christ and his merits and then what good as a man would say can they do vs For if wee respect worldly things as meate drinke health and such like what are they without this though otherwise they seeme neuer so delightful and plesant vnto vs but so many instruments and meanes to fatte vs as stall-feede oxen against the day of our slaughter And though it be true Rom. 4.25 that we might haue thorow Christ his death the forgiuenes of our sins thorowe his resurrection the imputation of his righteousnes and be inabled so to stand before God as pure and cleane being clothed with his holinesse and innocencie yet if we should not come to that eternall inheritance through the strength and power of his glorious ascension but liue heere vppon the earth subiect to so many infirmities of our own both in bodie and mind as we continually carrie about with vs and lie open to the buffetings of Satan and the blowes of the wicked as his seruaunts who in the rage of their spirites are ready euerie minute of an houre with violence death and destruction to rush in and fal vpon vs what were it els but after a sort to be as it were euen in the pains torments of hel it selfe Let vs therfore sticke fast to this thinke vpon it often and make much of it as a notable bulwark or buttresse to our faith pacience and all other the particular fruits thereof whatsoeuer There followeth a third argument for comforte in afflictions and troubles euen in the very beginning of this text that wee haue now taken in hand to interprete namely in the eighteenth verse and these wordes For I account that the afflictions of this present time c. Which as it is drawn from the great oddes as you would say that is betweene the pains that we indure in this world and the eternall ioyes that are prepared for vs in the life to come the one sort being in it owne nature finite as all things in this life are though perhaps innumerable as in regard of vs the other both as in respect of God the creator as also in respect of it selfe being infinit and vnmeasurable so doth it not onely wel but necessarily also depend euen vpon both the former resons and may fitly be fastned vnto them in this sort that whereas he had in the former made mention partly of manifold afflictions and partly of heauenlie glorie now in this he laboreth to shew that though our troubles and trialles bee neuer so great or many that yet it should not any whit at all discourage vs in as much as there is a farre more excellent glorie by infinite degrees laid vp for vs in heauen than al our sufferings can amount vnto whatsoeuer they be or can be and so deliuereth vnto vs a singular commendation of the woonderfull excellencie and infinitenesse of the said glorie Men we see by daily experience wil force themselues far for worldly preferment for from whence commeth it that in games yea and those of no value to speake of men take such extraordinary pains Psal 127. ◠and in ordinarie trades trauell rising vp earlie lying dovvne late cating the bread of sorrovve and running thorow fire and water as you would say but for som hope that they haue either of gaine or of glorie the markes commonly that men set before them to aime at and hit Yea the more excellent the price is that is prefixed before thē or the reward that they promise vnto themselues or is promised them by others as th end of their trauels the more they striue and straine themselues why should not that adde sharpening as it were and giue a notable edge vnto our corage and constancie in the time of our conflicts and distresses whether they be of bodie or of soule there being as no comparison at all betweene our earthly afflictions and heauenly ioies so much lesse if lesse may be between earthly heuenly rewards 1. Cor. 9.25 Euery man saith thapostle in an other place that prooueth masteries abstaineth from all things they do it to obtain a corruptible crovvne but vve for an incorruptible Wherevnto that hee might the better excite and stirre vp the people to whome he wrote he doth in the same place set before them his owne example vvho did so runne but not as vncertainely and did fight but yet not as one that beateth the aire but did take dovvne his bodie and bring it into subiection to the spirit that so hee might be the more fitte for the performaunce of those his spirituall exercises In all this doubtles we may plainely see and behold two speciall points well woorth the weighing as first our owne backewardnes dulnes vnaptnes and inabilitie to good things which also appeareth by this that we haue neede of so many spurs to prouoke vs thereto as admonitions exhortations reprehensions consolations godlie mens examples and many such like and yet all of them little or nothing preuaile with vs a matter which beeing rightly looked into should make vs so far off from the prowd thoughts of any desire in our willes or abilitie in our power to wish or to doe anie thing good that if wee were truelie humbled before the lord our brethren as we ought to be would make vs go continually with moornful harts and countenances cast down til such time as God had both reformed our wils giuen vs power also for it is he alone that vvorketh in vs both the vvil and the deed of euery good thing ◅p 2.13 that according to his ovvne good pleasure Secondly we may here after a sort feele the greatest loue and singular kindnes of our God towards vs who though he might by his soueraigne authoritie ouer vs command vs and if we did not yeelde obedience might not onelie threaten vs but punish vs also and that with al maner of plagues both temporal and eternal as who hath the fulnes and seuerall sorts of them prest and ready in his owne power to poure them foorth when it pleaseth him is yet notwithstanding pleased by gentle words to intreat vs and by promises of al sorts to allure vs yea by the very example of his sonnes and seruaunts to draw vs on to that which indeed doth most directlie tend to our owne good and wherevnto though indeede wee had none of all these things to mooue vs yet if we were but led by the light of reason wee should carefully and earnestly stryue and labor Neither doth this great and vnspeakable bountifulnes of God once onelie and no more deale after this sort with vs but standeth continually knocking as it were at the doore of our conscience and waiting when by the comforts of his promises hee may haue a free entrance and ioyfull passage into our seuerall soules
it were and beating againe and that al to peeces the sweete perfumes that so we may haue all our senses seized and wholie taken vp not only with the wholesome but with the most pleasant and delightfull smell thereof I meane spiritually that is to say that so wee may come at the length to the full meaning thereof and to the fitte obseruation of such profitable doctrines as do arise and may rightly be gathered out of the same Vers 18 For I count c. The very word wherewith the apostle beginneth this verse being a particle causall as wee vse to say doth sufficiently proue that it is a reason of the premisses or things before going of which bicause we haue spoken sufficient already wee shall not nowe neede to stand much vpon it here And when the Apostle saith I hee meaneth it not of himselfe onely for it is the common iudgement and beleefe of all the faithfull and the whole church of God also who being inlightned by the same spirite either be of that minde togither wyth him or should so be bicause in this point he speaketh not by his own light but according to the truth and power of the spirit Neither yet doth he speake it of himselfe as of a natural man for the thing that he vttreth is far beyond nature yea altogither contrary to the same for what worldly wise naturall minded man can either see in afflictions the glory that the sons and seruants of God behold and fal in the same or else can oppose the incomprehensible ioys of eternall life against those exceeding hardnesses and great distresses They rather suppose all thinges to be directed by secondarie causes or to speake as they themselues say by the course of nature or direction of fortune who indeede are so far off from perceiuing these heauenly ioys and comforts that they are carried away with conceits eyther to vse vnlawfull meanes to free them from afflictions or else fearfully fall into all muttering and repining against God or to all impaciencie before men the reason is bicause they are not acquainted with the comforts of Gods children nor haue no feeling of the ioys of the life that is to come Alas alas they knowe not indeede what either the one or the other meaneth 1. Cor. 2.14 for these things are spirituall but they themselues are carnall sold vnder sin and therefore vnmeete to discerne of the same Rom. 7.14 bicause they must be spiritually iudged Out of all which laide togither wee may learne sundry good lessons as first that howsoeuer we do either for the expressing of our own feelings or the better fructifieng of the word in the hearts of those to whom it is directed speake particularlie of our selues or as it might seeme in our owne names yet that we neuer swarue from that trueth of doctrine that is commended vnro vs in the word written is sealed vp in our harts by the pledge of the spirit and is approoued by the common consent of the church of God The neglect of this specially whilest men go about to magnifie their owne persons and opinions hath beene the meane heretofore of many heresies sects and errors in the church of God and may bring foorth the same bitter fruits hereafter except it pleased God to giue men better grace to looke vnto themselues Secondly it teacheth vs that so soone as God beginneth to lay vpon vs his rods and crosses of trial that then we should learne not only in the spirit of patience comfort to submit our selues vnder his mighty hand but with alferuency of praier to craue the clearing of our vnderstanding Iames 1.5 and all holy vvisdome also as S. Iames calleth it that we may both see his ways in his works learne to espie out and feel the consolations and comforts that he hath prouided for vs that so wee sincke not downe vnder the burthen of our calamities but be raised vp rather to al feeling hope A point that we had neede to striue vnto by al holy meanes possible aswell by reason of the blindnes blockishnes of our own nature and the diffidence and distrust of our own hearts as also bicause of Satans continuall malice who laboureth at all times but specially in the days of our greatest heauinesse our most fearefull destruction And whereas the apostle saith I count he meaneth that he commeth with an vpright iudgement in an euen pair of balance scales as it wer hauing rightly religiosly examined resons on both sides and gathering all into a iust summe to weigh the troubles of this worlde and the ioies of heauen togither not dealing therein as either the worldlie man doth who regardeth nothing but his miseries and afflictions by meanes whereof he becommeth not onely impacient and waiward but past all hope of admitting comfort and consolation nor playing the part of the prophane and insensible Stoiks who againe on the other side by reason of their beastlie blockishnes that they get vnto themselues hauing both their soules and bodies benummed as it were are no whit at all touched with the sense of the same nor yet being so rapt and rauished with these eternall ioyes that they vtterly forget or feele not at all the miseries and afflictions of this life a matter that the contemplatiue persons in their traunces dreames and reuelations make the height and top of all perfection in this world but as wise physitions yea as good christians intermingling sweet things and sowre things togither and comparing one of them so with an other that as they see in their afflictions an euident patterne of the miserie mortalitie of their own liues and a plaine proofe of the iustice and iudgement of God against sinne so they make the same a profitable meane to themselues not onely in a christian and comfortable death but in an holy life also so long as GOD will haue them to liue vppon the face of the earth to meete wyth the Lorde and to glorify his most blessed name And this doth teach vs vprightly to weigh and to examine as all things generally so specially and particularly spirituall points Which indeede by reason that they be more excellent than bodilie matters and in that respect also in their owne nature more remooued from our comprehension than the rest had therefore neede most deepelie to be looked into for though by the line and light of our reason we may be somewhat holpen to wade into worldly things yet in matters of faith and religion we cannot not only not perse any thing at all by the light sight of our owne vnderstanding but shall be much hurt and hindered thereby from the same if wee yeelde to followe it yea many times euen in the things of this life wee are so blockish deuoide of iudgement that what by reason of colours cast vppon worldlie thinges and what by the blindnesse and ignorance of our owne heart on the one side and the parcialitie that
as if he should say they are in no case machable or comparable this also being the Apostles speciall purpose not to reason of the value or price of such afflictions as the faithfull indure or suffer for Christs sake in this life but to shew rather that whether wee respect the qualitie or quantitie of them as a man woulde say and compare the same with eternall life and saluation we may easily yet gather therevpon that we shal be infinitly more blessed with Christ when we shal in the kingdome of heauen be gathered vnto him and vnited with him as our true and onely head than euer we were miserable while wee liued here vppon the face of the earth And the truth of this may appeare not onelie by the plaine wordes and very drift and purpose of the apostle as before but also by his maner of speech hee speaking not cōparatiuely specially in extolling of our sufferings which he greatly debaseth by affirming them no maner of way worthy of eternall glorie but rather in magnifieng of euerlasting lise Yea the worde it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being vsed in his right and proper signification which as the grammarians doe wel witnes is affirmed of those things that being weighed one with another are found to be of equall poise or weight with a negatiue particle put before it to abolish the credit that wee woulde carry with our selues and before others in about our sufferings and to extoll the wonderful excellencie of the heauenlie kingdome can not choose but euince and gaine this point at their handes Touching other allegations as namely that out of Prouerbes 3. and 2. Corinthians 4. for we mind not to stand vppon places alleadged out of the bookes called Apocrypha as Ecclesiasticus Tobie and such like in as much as they are but produced onely for the phrase and yet prooue not the matter for which they are brought forth we shall God willing answere the same in some more conuenient place specially sith we haue bene long already in this confutation this being sufficient for this present to let the worlde vnderstand that they are brought foorth very impertinently and onelie to no purpose but contrarie to truth also There remaineth only one reason that seemeth to haue some pith in it to wit that wee may as well affirme that the workes of sin demerit not damnation as that the sufferings of Gods saints deserue not eternall saluatiō but this indeed as the former hath neither bones nor marrowe nor sinnows nor flesh nor any thing else that may giue it force or strength For howsoeuer arguments taken from contraries may be strong in humane reason and yet there they be not so vniuersall but that something may be iustly obiected against the same yet in matters of religion faith and the seruice of God they haue not any such sure footing as these men fantasie That righteousnes and sinne be contraries as also saluation and damnation no man in his right wits I thinke will deny but that the one should arise from man as wel as the other no man vnlesse he be starke madde and insensible yea peeuishly hereticall Mat. 7.16 will euer affirme Doe men gather grapes of thornes Iames 3.11 or figs of thistles Doeth a fountayne send forth at one place svveet vvater and bitter Can not only the barren but the brierie heart of man yeelde such good fruit as the oliues and figges of Gods righteousnesse Or can that florishing tree of eternall goodnes in the Lorde bring foorth briers and brambles Their owne vulgate translation in a place of the prophet Hosea affirmeth the contrarie saying Hosea 13 9. Destruction is thyne O Israell onely in me is thy helpe As though he should say men by meanes of their sinne pull iudgements and destruction vpon themselues but if they attaine to health and saluation they can no where finde it but in the Lord onely by which exclusiue terme also wee may see that saluatiō is not to be looked for or to be found either in our selues or in others but in the Lorde alone who iustifieth the vvicked Rom. 4.5 and shevveth mercie to vvhome it pleaseth him Rom. 9.15 And doth not the Lorde himselfe most plainely propound this trueth saying in the prophet I euen I am the Lord Isai 43.11 and beside me there is no sauiour Cast away from you for shame these grosse conceits of your owne and in time humble your selues to the trueth of the Lord O ye his aduersaries which in many places of the same confuteth you and iustifieth our assertion Out of an infinit number take one place which is so plaine and euident that though you your selues labour to darken it by an obscure translation and would wring your selues out of the snares that it hath cast vpon you by your corrupt gloses yet can you neuer shift it I meane that last verse of the sixt of the Romans where he telleth vs in the first place that the vvages of sinne is death Rom. 6.13 not onely naturall for that all must taste of Hebr. 9.27 God hauing appointed that all men shall once die and after that commeth the iudgement but eternall proper and peculiar to the condemned onely and consequently sheweth vs that eternall life which hee opposeth against eternall death and damnation is the gift of God through Iesus Christ our Lord setting there-against mans sinne and corruption not mans imagined righteousnes as they would haue it but Gods great gift goodnes bestowed vpon vs in and for Christ Iesus sake onely wythout which of a trueth not onely no one man could euer be saued but all flesh must of necessitie perish In logike there is a rule which also they themselues approoue of namely that as we haue great scarcitie of true differences for many things so the reason of that want is not in the naturall thinges themselues for no doubt but euerie seuerall kinde hath his right difference but in that lacke of light iudgement and experience which lieth lurking in euery one of our selues The like wee can not pretend here both bicause God is more perfect than nature as who is Lord thereof and also bicause he hath inlarged himselfe so that we may plainly perceiue and see the truth of this point And if naturall things may by their seuerall differences be certainly deserued one of them from an other how much more truly surely may we distinguish God from men and the workes of his holinesse and grace from the deeds of our cursed corruption Why do we not deale herein as we do in worldly affaires If wee will rightly discerne of them wee will oppose things that be contrary indeed one of them against another as blacke against white war against peace c. Bicause wee rest persuaded that so they may be best discerned no man in this case dealing so fondly as to compare yellow and blacke togither or to resemble a colour with a thing that is not
in sense and doctrine peruerted this place and swarued from the godlie iudgement of former times Ierome I meane and Augustine whose wordes are most plaine and pithie Ierome euen vpon this place that wee haue nowe in hand saieth thus Hic vult futuram gloriam commendare vt praesentes pressuras facilius tolleremus Et reuera nihil possit homo condignum pati gloria coelesti etiamsi talis esset illa qualis modo est vita Quicquid enim passiâ—s fuerit a morte plus non est quam etiam peccatis suis antea moerebatur Nunc autem peccata donantur tunc vita aeterna praestabitur consortium angelorum splendor solis c. quae sanctis legimus repromissa that is to saie The apostle mindeth in this place to commend the glory that is to come that so wee might the more easily beare the present troubles and afflictions And certainely man is able to suffer nothing that is worthie of or in worthines answerable to the heuenlie glorie yea though that that were but such as this life nowe is for whatsoeuer hee shall suffer by death or at deaths hand it is no more than that which hee had euen before deserued thorowe his sinnes But nowe both our sinnes are forgiuen vs then eternal life shal be bestowed vpon vs the company of the Angels the brightnes of the sunne c. which wee read are againe promised to the saints And Augustine De verbis Apostoli sermo 15. Pro nihilo inquit saluos facies illos c. For nothing saith one thou shalt saue them what is meant by these words for nothing thou shalt saue them This is the meaning thou findest nothing in them wherefore thou shouldest saue them and yet thou sauest them Thou giuest freelie thou sauest freelie yea thou giuest altogither freely and sauest freely euen thou I say dost this which findest nothing wherfore thou shouldest saue men but findest much wherefore thou shouldest condemne them And thus farre for this point now it followeth in the Apostle vvhich shall be shevved vnto vs. Euery word here carrieth with it force to perswade the trueth propounded to wit the excellencie of the ioyes of that life that is laid vp for the sonnes and seruants of God and serueth also to teach all the faithfull in all manner of holie patience to attende and looke for that that shall in good time bee made manifest vnto them yea the full fruition and possession whereof they themselues shall haue That worde shal be instructeth all of vs with faith and patience to expect the manifestation thereof not doubting but stedfastly beleeuing that though there be some delay of the accomplishment of this yea and though our present afflictions be neuer so many great and greeuous that yet notwithstanding a time will come when they shall be vtterly remooued and taken away from vs and we our selues put into actuall and reall possession of eternall ioyes promised the faithfull performaunce whereof we did and yet do in some measure of a sound hope looke after Neither doubt I but euen in this behalfe namely touching the delay of the things promised there do and wil arise by meanes of their natural corruption many temptations in the mindes of Gods children and those also increased not onely by Satans malice who laboureth to make vs beleeue that either GOD can not or will not be as good as his word but fostred and fed by texts of scripture also not wel vnderstoode or rightly applied as when the holy ghost shal say Prou. 13.12 The hope that is deferred is the fainting of the hart c. But against these we must learne in al blessed wisdome of the spirit and mightie power of the word to set such comforts as it shal please God out of the holie scriptures to manifest vnto vs. Amongst which these folowing are in my poore iudgement though not of the greatest force as some may perhaps thinke yet of some good effect doubtles to represse such assaults of diffidence In worldly matters when men deale with men yet are they not dismaied with delayes but rather raise vp their hope herein that the deferring of the things promised is not a taking away of the same or else persuade themselues that the length of time shall be recompenced either with the excellencie fulnes of the things themselues or with som one consideration or other an other waie How much more should we be coÌ„forted not only in this that we deal not with man who is euen as the wind and weather wauering vncertaine but with God who alwayes continueth like vnto himselfe and haue from him the assured promises as of al benefits generally so of such blessings in the life to come particularly as with the least wherof al the delights and pleasures of this worlde whatsoeuer no though they were al laid togither bestowed vpon one man were anie maner of way matchable specially sith that GOD knowing our harts and state better than we do our selues doth therfore many times put off the performaunce of such excellent things that so hee might make vs the more reuerently to esteeme of them when we receiue them and the more earnestly to desire them when we want them that are so exceedingly coÌ„fortable profitable for euerie one of vs. Neither doth god dally with vs herein as men do who wil either giue fair words do no good deeds or else many times shew vs good things a farre off that so they might seeme more faire and beautifull and by that meanes as a man woulde saye set our teeth on edge vppon them and yet notwithstanding not bestowe them vpon vs neither when they haue done or giue vs any other good thing in stead thereof that so in some testimonies of fauour we might haue our hope vpheld in obtaining of matters of greater importance in time to come but dealeth farre otherwise with vs not onely giuing vs a sight but a sensible feeling sometimes as of many outward benefits and blessings pertaining to this life so of sundrie and singular spirituall graces but specially of those incomprehensible ioyes that in heauen are hidden for vs in Christ before the foundations of the worlde were laid Whereof that we might be the better persuaded yea euen then when he letteth vs for a little while want our former comforts hee doth yet vouchsafe vs innumerable tokens and pledges of his most constant loue and that not onelie in bodily benefits as health wealth libertie c. but as was said before in spirituall blessings also as in his worde sacraments praier and a great number suche like effectuall meanes to bring vs in good time to that quiet hauen of heauen and eternall rest that wee in the midst of the manifolde tossings and turmoils of this wretched life haue often and earnestlie wished for And yet this faith may be fostered and fedde in vs by an other worde in the text namely when he saith that it shall