The sermons of Master Henry Smith gathered into one volume. Printed according to his…The sermons of Maister Henrie Smith gathered into one volume. Printed according to his…
The sermons of Master Henry Smith gathered into one volume. Printed according to his corrected copies in his life time.The sermons of Maister Henrie Smith gathered into one volume. Printed according to his corrected copies in his life time.
Henry Smith 1550?–1591London: printed by Richard Field for Thomas Man, 1593
[14], 720, 815-1092, [24]+ p. · 231k words · STC 22719 · ESTC S117445
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Thus all is in the manner of bearing, which maketh persecution seem joyful to some, and irksome to others, which maketh poverty welcome to one, and bitter to another; which maketh him sing in his sickness, as if he were whole, and thee rave and whine, & curse, as if thou were not sick but frantic: Therefore Christs yoke is called an easy yoke,1 because it is easy to some, that is, to them which have skill to bear it, as Christ did bea•e it; by his infinite patience, he suffered infinite pains for infinite sins. Patience was like a privy coat upon his soul, that when the Devil stroke at him, he was ⟨p. 480⟩stricken himself: when death came to kill him he was killed himself; and all their shot could not hurt him, because of his preservative which he had about him,2 like Samsons hair, which saved him from all his enemies. If the Master carried patience about him for to guard him through these pikes of troubles,3 which stand like the fiery sword between us and paradise: how can the servant escape then, unless he be armed as his Master was? For what hath the poor man to bear his wants? what hath the bondman to bear his griefs? what hath the sick man to bear his pains? but to lay all upon the shoulders of patience, and to say with Jeremiah, This is my sorrow, 4and I will bear it. As the tree which Moses cast into the Spring, seasoned the bitterness of the Waters;5 so patience cast into our troubles, seasoneth the bitterness of the Cross, and is in stead of an assistant to every man, to overcome his troubles, like the Armour-bearer,6 which helped Jonathan to vanquish his enemies.
Thus all is in the maner of bearing, which maketh persecution seeme ioyfull to some, and irkesome to others, which maketh pouertie welcome to one, and bitter to another; which maketh him sing in his sicknes, as if he were whole, and thee raue and whine, & curse, as if thou were not sicke but franticke: Therefore Christes yoake is called an easie yoake,
because it is easie to some, that is, to them which haue skill to beare it, as Christ did bea•e it; by his infinite patience, hee suffered infinite paines for infinite sinnes. Patience was like a priuie coate vpon his soule, that when the Diuell stroake at him, he was
⟨p. 480⟩
striken himselfe: when death came to kil him hee was killed himselfe; and all their shotte could not hurt him, because of his preseruatiue which he had about him,
which stand like the fierie sword betweene vs and paradice: how can the seruant escape then, vnles hee bee armed as his Master was? For what hath the poore man to beare his wants? what hath the bondman to beare his griefes? what hath the sicke man to beare his paines? but to lay all vppon the shoulders of patience, and to say with Ieremie, This is my sorrow,
so patience cast into our troubles, seasoneth the bitternes of the Crosse, and is in stead of an assistaunt to euerie man, to ouercome his troubles, like the Armour-bearer,
She hath a device to draw such a skin over our soars, that shall make our poverty seem riches, our reproaches seem honour, our bondage seem liberty, our labour seem rest, our sorrow seem joy, our pain seem ease, our sickness seem health, and all that hurts us, rejoice us; until we say with David. ⟨p. 481⟩Thy judgements are pleasant; showing, that Gods justice is as pleasant to the patient, as his mercies to others. Therefore what a peace-maker were this in the Commonwealth, if the Magistrate had patience to bear his envy, if the Preacher had patience to bear his study, if the creditor had patience to bear his losses, if the bond-man had patience to bear his service, if the husbandman had patience to bear his labour, if the sick man had patience to bear his pain, if the poor man had patience to bear his wants: for want whereof, many think themselves in hell, and say, that no mans pain is like their pain, no mans wants like their wants, no man's foes like their foes, no mans wrongs like their wrongs, when they can scarce tell where their pain holds them.
She hath a deuice to draw such a skinne ouer our soares, that shall make our pouertie seeme riches, our reproaches seeme honour, our bondage seeme libertie, our labour seem rest, our sorrowe seeme ioye, our paine seeme ease, our sicknesse seeme health, and all that hurts vs, reioyce vs; vntill wee say with Dauid. ⟨p. 481⟩Thy iudgements are pleasant; shewing, that Gods iustice is as pleasant to the patient, as his mercies to others. Therefore what a peace-maker were this in the Commonwealth, if the Magistrate had patiēce to beare his enuie, if the Preacher had patiēce to beare his studie, if the creditor had patience to beare his losses, if the bond-man had patience to beare his seruice, if the husbandman had patience to beare his labour, if the sicke man had patience to beare his paine, if the poore man had patience to beare his wants: for want whereof, many think themselues in hel, and say, that no mans paine is like their paine, no mans wants like their wants, no mansfoes like their foes, no mans wrongs like theyr wrongs, when they can scarse tell where their paine holds them.
Therefore, albeit few can brook of Humility, and Charity, and Meekness, and Thankfulness, and Temperance, and those severe virtues, which pull from pleasure; yet every man doth wish for patience, like a Physician to ease his grief, by all means that he can: so they which are wicked, although they cannot see the goodness of other virtues, yet can see the goodness of patience, and perceive when they see a patient man, and an impatient man both sick of one disease, yet both are not troubled alike; but that he which ⟨p. 482⟩hath most patience, hath most ease: and he which is most impatient, is most tormented, like a fish which strives with the hook. Therefore even those which cannot suffer, that they might have rest, yet sing the patient Proverb, In sufferance is rest. This is a lesson which I know you would gladly learn, even as Pharaoh longed to know his dream,1 though ye care not for virtue, as the cruel Judge cared not for charity. Yet if you could gain such a bargain by any virtue to ease you of your pains, it would make you look unto virtue, as Pharaoh used Moses,2 but to remove the plagues.
Therefore, albeit fewe can brooke of Humilitie, and Charitie, and Meekenesse, and Thankfulnes, and Temperance, and those seuere vertues, which pull from pleasure; yet euery man doth wish for patience, like a Phisition to ease his griefe, by all meanes that he can: so they which are wicked, although they cannot see the goodnesse of other vertues, yet can see the goodnes of patience, and perceiue when they see a patient man, and an impatient man both sicke of one disease, yet both are not troubled alike; but that he which ⟨p. 482⟩hath most patience, hath most ease: and hee which is most impatient, is most tormented, like a fish which striues with the hooke. Therfore euen those which cannot suffer, that they might haue rest, yet sing the patiē Prouerb, In sufferance is rest. This is a lesson which I know you would gladly learne, euen as Pharaoh longed to knowe his dreame,1 though ye care not for vertue, as the cruell Iudge cared not for charitie. Yet if you could gaine such a bargaine by any vertue to ease you of your paines, it would make you looke vnto vertue, as Pharaoh vsed Moses,2 but to remooue the plagues.
This power God hath given to patience, the medicinable virtue, that it should be like an wholesome herb in the world, or a general Physician for all persons and all diseases. Therefore when the Angel had recorded all the troubles which should come in the latter days: at last he concludeth, Here is the patience of Saints: 1as though patience should bear all. Therefore so many scriptures go like preachers about the Bible, to exhort unto patience, like a Beacon which is set up to call men together, showing us, that by patience we possess our souls: 2as though a man without patience had no rule of himself: that a mans wisdom is known by his patience, 3as though that he which is not patient, cannot be wise: ⟨p. 483⟩that by patience we receive the promises, 4though the promises did not belong unto us, unless we have patience:5 that patience breedeth experience, and experience hope, as though he which wanteth patience, had no experience of GOD, to know the scope of his doings, nor any hope to comfort him about the life to come:6 besides many reasons moe, That the afflictions of this world are not worthy of the joys that succeed them: that all things (even our afflictions) turn to the best, if we love God: 7that they are blessed which weep here, because they shall laugh hereafter: 8that if we suffer with Christ, we shall reign with Christ: that the Lord doth love those whom he chasteneth: 9that by suffering we are made like the Son of GOD, whose life was a persecution, as though the holy Ghost by often calling upon us, like the importunate woman, would compel us to be patient,10 whether our flesh will or no.
This power God hath giuen to patience, the medicinable vertue, that it should be like an wholesome hearbe in the world, or a generall Phisition for all persons and all diseases. Therefore when the Angell had recorded all the troubles which should come in the latter dayes: at last hee concludeth, Here is the patience of Saints: 1as though patience should beare all. Therefore so many scriptures goe like preachers about the Bible, to exhort vnto patience, like a Beacon which is set vp to call men together, shewing vs, that by patience we possesse our soules: 2as though a man without patience had no rule of himselfe: that a mans wisedome is knowne by his patience, 3as though that he which is not patient, cannot be wise: ⟨p. 483⟩that by patience wee receiue the promises, 4though the promises did not belong vnto vs, vnlesse we haue patience:5 that patience breedeth experience, and experience hope, as though hee which wanteth patience, had no experience of GOD, to knowe the scope of his doings, nor anie hope to comfort him about the life to come:6 besides many reasons moe, That the afflictions of this worlde are not worthie of the ioyes that succeed them: that all things (euen our afflictions) turne to the best, if we loue God: 7that they are blessed which weepe heere, because they shall laugh heereafter: 8that if wee suffer with Christ, wee shall raigne with Christ: that the Lord doth loue those whom he chasteneth: 9that by suffering we are made like the Sonne of GOD, whose life was a persecution, as though the holie Ghost by often calling vpon vs, like the importunate woman, would compell vs to bee patient,10 whether our flesh will or no.
Besides these honourable praises of patience, the Prophets, Evangelists, and Apostles, have a set number of examples before our eyes, like banners of such cures as have been healed by her: that as the Author of the Hebrews saith,1 By faith Abel offered a better Sacrifice than Cain: by faith Enoch was translated before he saw death: by faith Noah prepared the Ark and was preserved from the ⟨p. 484⟩Flood: by faith Abraham was content to sacrifice his Son, and yet believed that in his seed all the world should be blessed: by faith Sarah received strength to bring forth a child, when she was stricken in years, and past the strength of the womb. So I may say of patience: by patience Job did bear all the torments that the devil could heap upon him:2 by patience Jacob put up a thousand wrongs from Laban and his children,3 and never complained in one & twenty years before he departed: by patience Joseph forgave his brethren,4 when he might have put them to death, and gave them food when they feared revenge: by patience Christ suffered banishment, and reproaches, and scourges, until he went to his death, like a Lamb to the slaughter.
Besides these honourable prayses of patience, the Prophets, Euangelists, and Apostles, haue a set number of examples before our eyes, like banners of such cures as haue been healed by her: that as the Author of the Hebrewes saith,1 By faith Abel offered a better Sacrifice than Caine: by faith Enoch was translated before he sawe death: by faith Noah prepared the Arke and was preserued from the ⟨p. 484⟩Floud: by faith Abraham was content to sacrifice his Sonne, and yet beleeued that in his seede all the world should be blessed: by faith Sara receiued strength to bring foorth a child, when she was strooken in yeres, and past the strength of the wombe. So I may say of patience: by patience Iob did beare all the torments that the diuell could heape vpon him:2 by patience Iacob put vp a thousand wrongs from Laban and his children,3 and neuer complained in one & twentie yeares before he departed: by patience Ioseph forgaue his brethren,4 when hee might haue put them to death, and gaue thē food when they feared reuenge: by patience Christ suffered banishment, and reproaches, and scourges, vntill he went to his death, like a Lambe to the slaughter.
Among the strange cures of patience, David may report of his experience, what this plaster hath done for him: for being a figure of Christ, he was always hedged about with the cross, which proved his patience like a Touchstone every day. As Christ was contemned of his Countrymen, so David was contemned of his brethren:1 as Christ fled to Egypt, so David fled unto Gath: as Christ received food of women,2 so David received food of Abigail:3 as Herod persecuted Christ, so Saul persecuted David: and the wrath of the King brought many enemies with it, that ⟨p. 485⟩when he was anointed, yet he could not reign: and when he reigned, yet his reign was but a warfare:4 the Philistines against him, the Ammonites against him, the Edomites against him, the Moabites against him, and Absalom his own bowels against him, for whom he cried, Would God I had died for thee. This son which was his darling, was his traitor, and sought his death that brought him to life, as though Saul had been risen from the grave again. In all these troubles Samuel shows what was this pilgrims comfort:5 But David comforted himself in the Lord his God, as though he had no comfort but in GOD alone. This was the stone upon which he leaned his head, Be patient, for Many are the troubles of the righteous, but the Lord delivereth him out of all. When he did behold his trouble,6 like the host of the Aramites, he looked back unto God like Elisha, and spied one with him stronger then all against him. Therefore respecting his afflictions, he crieth, Many are the troubles of the righteous: respecting the promise, he singeth, The Lord delivereth them out of all. Thus (by his own foot) David measureth the condition of the righteous, and saith, Many are the troubles of the righteous: and then by his own cure he showeth how they shall be healed, saying, The Lord will deliver him out of all. If ⟨p. 486⟩ye mark, the spirit hath directed David to those two things, which make us take our troubles grievously: one because we do not look for them before they come. Therefore,7 as Christ told Peter before he suffered, to strengthen him when he suffered: so the holy Ghost doth run upon the Cross, to keep us in expectation of troubles, that we might prepare faith, and patience, and constancy for them, as Noah prepared an Ark for the flood.
Among the strange cures of patience, Dauid may report of his experience, what this plaister hath done for him: for being a figure of Christ, he was alwaies hedged about with the crosse, which prooued his patience like a Touchstone euery day. As Christ was contemned of his Countreymen, so Dauid was contemned of his brethren:1 as Christ fled to Egypt, so Dauid fled vnto Gath: as Christ receiued foode of women,2 so Dauid receiued food of Abigail:3 as Herod persecuted Christ, so Saul persecuted Dauid: and the wrath of the King brought many enemies with it, that ⟨p. 485⟩when hee was annointed, yet hee coulde not reigne: and when he reigned, yet his reigne was but a warfare:4 the Philistines agaynst him, the Ammonites agaynst him, the Edomites agaynst him, the Moabites agaynst him, and Absolon his owne bowels agaynst him, for whom he cryed, Would God I had died for thee. This sonne which was his dearling, was his traytor, and sought his death that brought him to life, as though Saul had been risen from the graue againe. In all these troubles Samuel shewes what was this pilgrimes comfort:5 But Dauid comforted himselfe in the Lord his God, as though hee had no comfort but in GOD alone. This was the stone vpon which he leaned his head, Be patient, for Manie are the troubles of the righteous, but the Lord deliuereth him out of all. When hee did behold his trouble,6 like the hoast of the Aramites, he looked backe vnto God like Elisha, and spied one with him stronger then all against him. Therfore respecting his afflictiōs, he crieth, Many are the troubles of the righteous: respecting the promise, he singeth, The Lord deliuereth them out of all. Thus (by his owne foote) Dauid measureth the condition of the righteous, and saith, Many are the troubles of the righteous: and then by his owne cure hee sheweth how they shall bee healed, saying, The Lord will deliuer him out of all. If ⟨p. 486⟩ye marke, the spirite hath directed Dauid to those two things, which make vs take our troubles grieously: one because we doe not looke for them before they come. Therefore,
The second thing which makes us to start so at the Cross, is, because we are like the Prophets servant,1 which did see his foes, but not his friends: so we see our sore, but not our salve. Comfort seems a far off,2 like Abraham in the heavens, as though it would never come so low: therefore we go about to deliver our selves,3 as it is said, Let us break his bands, as though we could deliver our selves. But, Hold your peace (saith Moses) the Lord shall fight for you. 4So David comes in like a pacifier, and saith: Vex not your selves, for the Lord will deliver you. Bear both these sentences in mind, that you must go through a sea of troubles, & then that you shall come to a haven of rest, and no affliction shall take you, before you be armed for it, and in every trouble you shall know where to have your remedy. Many are the troubles of the righteous, but the Lord delivereth him out of all. Here be the two hands ⟨p. 487⟩of God like a wound and a plaster: one casteth down, & the other raiseth up. It is good for a man to know his troubles before they come, because afflictions are lightened in the expectation. Therefore GOD saith of Paul, I will show him how many things he shall suffer for me. 5God dealeth plainly, and tells us the worst at the first, what we shall trust to, as Christ told his Disciples at the first:6 If ye will be my Disciples, ye must take up the Cross: cold entertainment to break their fast with the rod.7 Other feastmakers (saith Christ) broach the best wine first,8 but Christ himself keepeth the best till the last. This is the manner of Gods proceedings, to send good after evil,9 as he made light after darkness: to turn justice into mercy,10 as he turned water into wine: for as the beasts must be killed before they could be sacrificed, so men must be killed before they can be sacrificed, that is, the knife of correction must prune them, and dress them, and lop off their rotten twigs before they can bring forth fruit, these are the cords which bind the ram unto the Altar, least when he is brought thither he should run from thence again, this is the chariot which carrieth our thoughts to heaven, as it did Nebuchadnezzars, and our assumption before our assumption. This is the hammer which squareth the rough stones, till they be ⟨p. 488⟩plain and smooth, and fit for the Temple.
The second thing which makes vs to start so at the Crosse, is, because we are like the Prophets seruant,1 which did see his foes, but not his friēds: so we see our sore, but not our salue. Comfort seemes a far off,2 like Abraham in the heauens, as though it would neuer come so low: therefore wee goe about to deliuer our selues,3 as it is said, Let vs breake his bands, as though we could deliuer our selues. But, Hold your peace (saith Moses) the Lord shall fight for you. 4So Dauid comes in like a pacifier, and saith: Vexe not your selues, for the Lord will deliuer you. Beare both these sentences in mind, that you must go through a sea of troubles, & then that you shall come to a hauen of rest, and no affliction shall take you, before you be armed for it, and in euery trouble you shall know where to haue your remedie. Many are the troubles of the righteous, but the Lorde deliuereth him out of all. Here bee the two hands ⟨p. 487⟩of God like a wound and a plaister: one casteth downe, & the other raiseth vp. It is good for a man to knowe his troubles before they come, because afflictions are lightned in the expectation. Therefore GOD sayth of Paul, I will shewe him how many things he shall suffer for me. 5God dealeth plainlie, and tels vs the woorst at the first, what wee shall trust to, as Christ told his Disciples at the first:6 If ye will bee my Disciples, yee must take vp the Crosse: cold entertainment to breake their fast with the rod.7 Other feastmakers (sayth Christ) broach the best wine first,8 but Christ himselfe keepeth the best till the last. This is the manner of Gods proceedings, to send good after euill,9 as hee made light after darknesse: to turne iustice into mercie,10
This is the fierce messenger, which is sent to compel them to the banquet, which will not come when they are invited. Because we are naturally given to love the world, more then is good for us, therefore God hath set an edge of bitterness upon it, to make us to loath it, like a Nurse which layeth Mustard upon her breasts to wean the child from the dug: so Many are the troubles of the righteous, 1to wean us from the dug of the world. The cross is one of our Schoolmasters in this life, and the best wisdom is deerest bought: prosperity seeketh for nothing, but necessity seeketh, and studieth, and laboureth, and prayeth for her wants. As the rod maketh the Scholar to apply his book, so all our knowledge is beaten into us: some learn their goodness of poverty, some of sickness, some of troubles: adversity is the fit time to learn the justice, mercy, power, and providence of GOD, a fit time to learn the patience, wisdom, faith, and obedience of man, a fit time to learn the subtlety, frailty, and misery of this world. All this thou buyest for troubles, yet they are but troubles, not plagues, nor curses, nor torments, but like the travels of a woman, when the birth is ripe, she is delivered, and straight she forgetteth all her pains, for joy that a ⟨p. 489⟩man child is borne into the world. So the servants of God travel but till the fruits be ripe. When the new man is borne, their travels are ended, and they forget all their troubles, because one is borne into the world, like the son of God. This is the difference between the afflictions of the righteous and the ungodly.
This is the fierce messenger, which is sent to compell them to the banquet, which will not come when they are inuited. Because we are naturally giuen to loue the world, more then is good for vs, therefore God hath set an edge of bitternesse vpon it, to make vs to loath it, like a Nurse which layeth Mustard vpon her breasts to weane the childe from the dug: so Many are the troubles of the righteous, 1to weane vs from the dugge of the world. The crosse is one of our Schoolemasters in this life, and the best wisdome is deerest bought: prosperitie seeketh for nothing, but necessitie seeketh, and studieth, and laboureth, and prayeth for her wants. As the rodde maketh the Scholler to applye his booke, so all our knowledge is beaten into vs: some learne theyr goodnesse of pouertie, some of sicknesse, some of troubles: aduersitie is the fit time to learne the iustice, mercie, power, and prouidence of GOD, a fit time to learne the patience, wisedome, faith, and obedience of man, a fit time to learne the subtiltie, frailtie, and miserie of this worlde. All this thou buyest for troubles, yet they are but troubles, not plagues, nor cursses, nor torments, but like the trauels of a woman, when the birth is ripe, shee is deliuered, and straight shee forgetteth all her paynes, for ioye that a ⟨p. 489⟩man child is borne into the world. So the seruants of God trauell but till the fruits be ripe. When the new man is borne, their trauels are ended, and they forget all their troubles, because one is borne into the worlde, like the sonne of God. This is the difference between the afflictions of the righteous and the vngodly.
When GOD doth visit the wicked,1 his punishments are called plagues and curses, and destructions;2 the plagues of Egypt, the curse of Cain, the destruction of Sodom. But when he doth visit the righteous, his punishments are called corrections,3 & chastisements, and rods, which proceed from a father, not to destroy us,4 but to try us, and purge us, & instruct us: therefore when we are afflicted, one saith, that God letteth us blood to save our lives, for our lives are rank, and must be lopped. As Jacob was blessed, and halted both at one time; so a man may be blessed and afflicted together. Afflictions do not hinder our happiness, but our happiness cometh by affliction, as Jacobs blessing came with halting, and as peace is procured by war.5 Therefore blessed are ye (saith Christ) when men persecute you: as though they were blessed even while they were persecuted. Therefore this must not dismay us, that the scripture saith,6 Many are the troubles of ⟨p. 490⟩the righteous; but rather rejoice us, hecause we bear the marks of the righteous. Daniel complaineth not of his sickness, but of his sins. Who shall fight the Lords battles but the Lords servants? Therefore when David spake of many troubles, he pointed to the righteous, as if he should say; this is your share, the rod is made for the Child. Christ called the Cross his cup. The servant is beloved that drinks of his Masters cup:7 Therefore Christ teacheth it to the righteous, and bids none but his disciples take the Cross:8 every man which hath his heaven here,9 doth labour and sweat for his living, and shall not they which have their hell here, suffer more then they which have their heaven here? All men are subject to dangers and losses, and sickness: But all that believe in Christ (saith Paul) shall suff•• persecution. 10That is, more then dangers, or losses, or sickness which the wicked suffer, for the world will not persecute her children, but she will persecute Gods Children: therefore this church is called the militant church, because it is always in warfare. Therefore the Gospel is called the word of the Cross, as though it came to cross us: Therefore Paul describing the way to heaven,11 draweth by this line, by many tribulations: the Cross way is the way to heaven and the righteous ⟨p. 491⟩walk in it.12
When GOD doth visite the wicked,1 his punishments are called plagues and curses, and destructions;2 the plagues of Egypt, the curse of Cain, the destruction of Sodome. But when he doth visite the righteous, his punishments are called corrections,3 & chastisements, and rods, which proceed frō a father, not to destroy vs,4 but to trie vs, and purge vs, & instruct vs: therefore when we are afflicted, one sayth, that God letteth vs blood to saue our liues, for our liues are rancke, and must be lopped. As Iacob was blessed, and halted both at one time; so a man may bee blessed and afflicted together. Afflictions do not hinder our happinesse, but our happinesse commeth by affliction, as Iacobs blessing came with halting, and as peace is procured by warre.5 Therefore blessed are ye (sayth Christ) when men persecute you: as though they were blessed euen while they were persecuted. Therefore this must not dismay vs, that the scripture sayth,6 Many are the troubles of ⟨p. 490⟩the righteous; but rather reioyce vs, hecause we beare the markes of the righteous. Daniel complayneth not of his sicknesse, but of his sinnes. Who shall fight the Lords battailes but the Lordes seruaunts? Therefore when Dauid spake of many troubles, he pointed to the righteous, as if he should say; this is your share, the rodde is made for the Childe. Christ called the Crosse his cup. The seruant is beloued that drinkes of his Maisters cup:7 Therefore Christ teacheth it to the righteous, and bids none but his disciples take the Crosse:8 euerie man which hath his heauen here,9 dooth labour and sweate for his liuing, and shal not they which haue their hell heere, suffer more then they which haue their heauen heere? All men are subiect to dangers and losses, and sicknesse: But all that beleeue in Christ (sayth Paul) shall suff persecution.
Therefore the Children of God are not only called labourers, to show what they should do for God,1 but they are called Soldiers, to show what they should suffer for GOD.2 The servant is not above his master: but if Christ should suffer, and we should rest the servant were above his Master. The prophecy must be fulfilled. I will put enmity between the seed of the woman and the seed of the Serpent: 3but if there be no war between the children of God and the children of the world, the prophecy is not fulfilled. Therefore Esau and Jacob had no sooner life, but they began to struggle one with another, before they came out of their mothers womb. Therefore Abraham was banished so soon as he received the promise. Therefore Abel was envied of his brother,4 so soon as he was accepted of God. The righteous man was always like Lot among the Sodomites, and like Sampson among the Philistines, set a work by his enemies. As Christ was no sooner borne, but Herod sought his life; so the new man is no sooner borne of the spirit,5 but the serpent is ready to devour him, his brethren to banish him, and hell to swallow him. In all the world he hath no friend, but he which made the world. This is the state of the church militant: she is like the Ark floating upon the waters, like a Lilly growing among ⟨p. 492⟩thorns,6 like the bush which burned with fire and was not consumed, so the city of God is always besieged, but never ruined. Christians and persecutions close together, like Christ and his Cross. As Christ was made to bear his own cross: so they are made to hold their cheeks to the nippers,7 their faces to be buffeted,8 their backs to be scourged, their eyes to be pulled out, their peace is persecution, their rest labour, their riches poverty, their glory reproaches, their liberty imprisonment; although they be the sons of God, the brethren of Christ, the only heirs of heaven; yet because they suffer their hell here, they must be contented to be subject to their enemies, to be abjects to their kinsmen,9 to be hated of most, to be contemned of all, to be persecuted over the earth, a very haven and receptacle of all troubles. Yet as Christ was the son of God, though his life was nothing but persecution;10 so the righteous are the sons of God, for all these troubles:
Therefore the Children of God are not only called labourers, to shew what they should doe for God,1 but they are called Souldiers, to shew what they should suffer for GOD.2 The seruant is not aboue his master: but if Christ should suffer, and we should rest the seruant were aboue his Master. The prophesie must be fulfilled. I will put enmitie betweene the seede of the woman and the seede of the Serpent: 3but if there be no war betweene the children of God and the children of the world, the prophesie is not fulfilled. Therefore Esau and Iacob had no sooner life, but they began to struggle one with another, before they came out of their mothers wombe. Therfore Abraham was banished so soone as he receiued the promise. Therefore Abell was enuied of his brother,4 so soone as he was accepted of God. The righteous man was alwayes like Lot among the Sodomites, and like Sampson among the Philistines, sette a worke by his enemies. As Christ was no sooner borne, but Herod sought his life; so the new man is no sooner borne of the spirit,5 but the serpent is ready to deuour him, his brethren to banish him, and hell to swallow him. In all the worlde hee hath no friend, but hee which made the world. This is the state of the church militant: she is like the Arke floating vpon the waters, like a Lilly growing among ⟨p. 492⟩thornes,6 like the bush which burned with fire and was not consumed, so the citie of God is alwayes besieged, but neuer ruined. Christians and persecutions close together, like Christ and his Crosse. As Christ was made to beare his owne crosse: so they are made to holde their cheekes to the nippers,7 their faces to be buffeted,8 their backes to bee scourged, their eyes to be pulled out, their peace is persecution, their rest labour, their riches pouertie, their glorie reproches, their libertie imprisonment; although they bee the sonnes of God, the brethren of Christ, the onely heires of heauen; yet because they suffer their hell heere, they must bee contented to be subiect to their enemies, to bee abiects to their kinsmen,
This is like a bait in their journey, to think as the Samaritan told his host, if thou spend any more I will recompense thee when I come. So Christ will mend their wages, when he cometh. Why should not God try his friends, as well as we try our friends, the same afflictions (saith Peter) are accomplished in others, nay, greater afflictions are ⟨p. 493⟩borne of other, which would make us despair like Cain, Christ was consecrated by afflictions, therefore we cannot be consecrated without afflictions, who would not go to heaven with Elijah, though it were in a whirlwind? if our troubles be light and few, it is because we are weak & tender:1 therefore God doth respect our feebleness, & layeth no more upon us, because we are not able to bear more. It is not a sign that we are righteous, because our troubles are few; but because our troubles are few, it is rather a sign that we are not righteous, because Many are the troubles of the righteous. For they must be made examples of patience, they must suffer their hell here, they must be squared for the temple, therefore they must have many strokes to make them fit: God is not like a Wasp, which when she hath stung once, cannot sting again: but there is a generation of crosses, and a plurality of troubles. When David spake of trouble, he spake of troops and heaps, and stars, and sands, and therefore he saith, Many, as though he were fain to lay them down in the gross sum because he could not reckon them. By many tribulations (saith Paul) but how many he could not number:2 For except our sins, there is not such plenty of any thing in the world, as there is of troubles, which come from sin: ⟨p. 494⟩as one heavy messenger came to Job one after another:3 so now we are not in Paradise, but in the wilderness,4 we must look for one trouble after another; therefore afflictions are called waters, because as one wave falleth upon another, so one trouble falleth upon the head of another.
This is like a bayte in their iourney, to thinke as the Samaritan told his hoast, if thou spend any more I wil recompence thee whē I come. So Christ will mende their wages, when he commeth. Why shuld not God trie his friends, as well as wee trie our friends, the same afflictions (saith Peter) are accomplished in others, naye, greater afflictions are ⟨p. 493⟩borne of other, which woulde make vs dispayre like Caine, Christ was consecrated by afflictions, therefore we cannot be consecrated without afflictions, who would not go to heauen with Eliah, though it were in a whirlewind? if our troubles be light and few, it is because we are weake & tender:1 therefore God doth respect our feeblenes, & layeth no more vpon vs, because wee are not able to beare more. It is not a signe that we are righteous, because our troubles are few; but because our troubles are few, it is rather a signe that wee are not righteous, because Many are the troubles of the righteous. For they must bee made examples of patience, they must suffer their hell here, they must be squared for the temple, therefore they must haue manye strokes to make them fitte: God is not like a Waspe, which when shee hath stoong once, cannot sting againe: but there is a generation of crosses, and a pluralitie of troubles. When Dauid spake of trouble, hee spake of troopes and heapes, and stars, and sands, and therefore he saith, Many, as though hee were faine to lay them downe in the grosse sum because he could not reckon them. By many tribulations (saith Paul) but how many he could not number:2 For except our sinnes, there is not such plenty of any thing in the world, as there is of troubles, which come from sinne: ⟨p. 494⟩as one heauy messenger came to Iob one after another:3 so now we are not in Paradice, but in the wildernesse,4 we must looke for one trouble after another; therefore afflictions are called waters, because as one waue falleth vpon another, so one trouble falleth vpon the head of another.
As a Bear came to David after a Lyon,1 and a Giant after a Bear, and a King after a Giant, and Philistines after the King: so when they have fought with poverty, they shall fight with envy: when they have fought with envy, they shall fight with infamy: when they have fought with infamy, they shall fight with sickness, like a labourer which is never out of work. This you see the righteous in troubles, like the Israelites in exile: Now the Lord cometh like Moses to deliver them:2 adversity seeketh out the promise; the promise seeketh out faith; faith seeketh out prayer; then God heareth, and mercy answereth. All this while Christ seemed to sleep, as he did in the ship: now he rebukes the winds and waves,3 and troubles fly before him, like a troupe of Wolves before the Shepherd. As he asked the adulteress, where are thy accusers? and she said they are gone: so he may ask his patients, where are your troubles? and they may say, they are gone: the sun rose, and the mists ⟨p. 493⟩vanished: yet (saith David) God is good to all that are pure in heart: that is, he remembereth them while he afflicteth them, and is preparing an issue while the cross prepareth them. When Christ heard them say, he whom thou lovest is sick, he answered, this sickness is not to death. Joh. 11. 3. So when it may be said, he whom God loveth is sick: then it may be said, this sickness is not unto death, & though it be to the first death, yet not to the second.4 Who would think when Jonah was in the sea, that he should preach at Nineveh?5 who would think when Nebuchadnezzar was in the forrest, that he should reign again in Babel? who would think when Joseph was banished of his brethren, that his brethren should seek unto him, like his servants: who would think when Job scraped his sores upon the dunghill,6 all his houses were burned, all his •attell stolen, & all his Children dead, that he should be richer then ever he was?7 these are the acts of mercy which make the righteous sing: The Lord hath triumphed valiantly. This is the privilege of the righteous,8 as God saith Ye sons of Jacob are not consumed. So they answer again.9 We are not consumed. Therefore (Paul saith) we are in distress, but we are not forsaken:10 as Christ rose out of his grave, so we shall rise out of trouble; and when the gold is fined, the fire shall hold it no longer.
As a Beare came to Dauid after a Lyon,1 and a Giant after a Beare, and a King after a Giant, and Philistines after the King: so when they haue fought with pouertie, they shall fight with enuie: when they haue fought with enuie, they shall fight with infamie: when they haue fought with infamie, they shal fight with sicknes, like a labourer which is neuer out of worke. This you see the righteous in troubles, like the Israelites in exile: Now the Lord commeth like Moses to deliuer them:2 aduersitie seeketh out the promise; the promise seeketh out fayth; fayth seeketh out prayer; then God heareth, and mercie answereth. All this while Christ seemed to sleepe, as he did in the shippe: nowe hee rebukes the windes and waues,3 and troubles flie before him, like a troupe of Woolues before the Shepheard. As he asked the adultresse, where are thy accusers? and she sayd they are gone: so he may aske his patients, where are your troubles? and they may say, they are gone: the sunne rose, and the mists ⟨p. 493⟩vanished: yet (saith Dauid) God is good to all that are pure in heart: that is, he remembreth them while he afflicteth them, and is preparing an issue while the crosse prepareth them. When Christ heard them say, he whom thou louest is sicke, he answered, this sicknes is not to death. Ioh. 11. 3. So when it may be sayd, he whom God loueth is sicke: then it may be sayd, this sicknes is not vnto death, & though it be to the first death, yet not to the second.4 Who would thinke when Ionas was in the sea, that he should preach at Niniuie?5 who would think whē Nabuchadnezzar was in the forrest, that he should raigne again in Babel? who would think whē Ioseph was banished of his brethrē, that his brethrē shuld seeke vnto him, like his seruants: who would thinke when Iob scraped his sores vpon the dunghill,6 all his houses were burned, all his •attell stolne, & all his Children dead, that he should be richer then euer he was?7
When Jesus ⟨p. 496⟩was in banishment with Mary & Joseph, at last the Angel came and said,1 They are dead which sought the child's life: so when the days of our banishment and scarcity, & bondage, and sickness are ended,2 at last tidings shall come that our troubles are dead, and then the righteous shall look up like Moses, when he was past the sea, and see all their enemies, all their troubles drowned behind them; then the heart shall dance like Miriam, and sing the song which sounded before Moses:3 The Lord, the Lord is strong, merciful and gracious, slow to anger, but abundant in goodness and truth. And if David had stayed at troubles, and spoken of nothing but rods, the wicked might say as they do in the 115. Psalm.4 Where is their God? and the righteous might complain with David,5 I have cleansed my heart in vain: but as the waters of the sea flow & ebb again, so the waters of affliction flow & ebb again, one casteth Moses into the water, and another draweth him out of the water. There lieth Lazarus at the gate, there lieth Joseph in prison, there lies Jeremiah in the dungeon, there lies Job in the Ashes, there lies Jacob in the fields, there lies David in the wilderness, there lies Abraham in exile, there lies Daniel among the Lions, there lies the children in the Furnace:6 at last comes the year of Jubilee, and all the prisoners ⟨p. 497⟩of the Lord are set at liberty, therefore they are called the prisoners of hope, because they may hope to be delivered, &c. Therefore God translateth his Cross from the head to the heart, from the heart to the foot, from poverty to sickness, from sickness to labour: that wheresoever he placeth it, we might have patience,7 knowing that he can remove it as he placeth it.
Whē Iesus ⟨p. 496⟩was in banishment with Mary & Ioseph, at last the Angel came and said,1 They are dead which sought the childes life: so when the daies of our banishment and scarsitie, & bondage, and sicknesse are ended,2 at last tidings shall come that our troubles are dead, and then the righteous shall looke vp like Moses, when hee was past the sea, and see all their enemies, all their troubles drowned behinde them; then the heart shall daunce like Miriam, and sing the song which sounded before Moses:3 The Lorde, the Lord is strong, mercifull and gratious, slow to anger, but aboundant in goodnesse and truth. And if Dauid had staied at troubles, and spoken of nothing but rods, the wicked might say as they doe in the 115. Psalme.4 Where is their God? and the righteous might cōplaine with Dauid,5 I haue clensed my heart in vaine: but as the waters of the sea flow & ebbe againe, so the waters of afflictiō flow & ebbe again, one casteth Moses into the water, and another draweth him out of the water. There lieth Lazarus at the gate, there lieth Ioseph in prison, there lyes Ieremie in the dungeon, there lies Iob in the Ashes, there lyes Iacob in the fields, there lies Dauid in the wildernesse, there lies Abraham in exile, there lies Daniel among the Lions, there lies the children in the Furnace:6 at last comes the yeare of Iubile, and al the prisoners ⟨p. 497⟩of the Lorde are set at libertie, therefore they are called the prisoners of hope, because they may hope to be deliuered, &c. Therfore God translateth his Crosse from the head to the heart, from the heart to the foot, from pouertie to sicknesse, from sicknesse to labour: that wheresoeuer he placeth it, we might haue patience,7 knowing that he can remoue it as hee placeth it.
Then are fulfilled all these sweet scriptures: The Lord retaineth not his wrath for ever, because mercy pleaseth him. Mich. 7. 8. After two days he will revive us, and the third day he will raise us up. Ose. 6. 2. Surely there is an end, and thy hope shall not be cut off. Prover. 23. 18. Heaviness may endure for a night, but joy will come in the morning. Psal. 30. 5. He which hath overcome death, and Satan, and the world, can easily overcome all the troubles in the world:1 rather then Elijah shall starve, the Ravens shall feed him:2 rather then Jonah shall drown,3 the fish shall save him: as when the Glutton did not pity, the Dogs took compassion. Until David saith, The Lord will deliver, the righteous and the wicked go together,4 but now they part, one is taken and the other is refused, one is delivered, the other is left in prison. As Abraham came not to deliver the Sodomites,5 but to deliver his brethren: so Christ came not to deliver his enemies, but ⟨p. 498⟩to deliver his servants: not to deliver them from troubles, but to deliver them out of troubles,6 that they may say as well, The Lord hath taken, as the Lord hath given. As David gave charge to his Soldiers, that they should not kill Absalom his son,7 though he sent them against Absalom, to stay his rebellion: so God forbids his crosses to destroy his children, though he send them against his children to purge their corruptions. As the Angel passed by the houses of the Israelites, when he saw the blood of the lamb upon their doors:8 so God hath his marks, whereby he knoweth whom he should deliver out of trouble, & whom he should leave in trouble: to one he saith, Take my cross: to another he saith, Be thou healed: to another he saith, Stay till thy time cometh: every hard word may be spoken to the godly as well as the wicked, but that deadly word, Depart into everlasting fire. 9Although they seem to depart here, yet then it shall be said, come and not depart. As John after the voice of thunder heard the voice of harpers:10 so when they have bin beaten, they shall be cherished: therefore the trials of the righteous, though they be called many troubles, yet they are not called everlasting troubles.
Then are fulfilled all these sweet scriptures: The Lord retaineth not his wrath for euer, because mercie pleaseth him. Mich. 7. 8. After two dayes he will reuiue vs, and the third day he will raise vs vp. Ose. 6. 2. Surely there is an end, and thy hope shall not be cut off. Prouer. 23. 18. Heauinesse may endure for a night, but ioye will come in the morning. Psal. 30. 5. He which hath ouercome death, and Sathan, and the world, can easilie ouercome all the troubles in the world:1 rather then Eliah shall starue, the Rauens shall feede him:2 rather then Ionah shall drowne,3 the fish shall saue him: as when the Glutton did not pitie, the Dogs tooke compassion. Vntill Dauid saith, The Lord will deliuer, the righteous and the wicked goe together,4 but now they part, one is taken and the other is refused, one is deliuered, the other is left in prison. As Abraham came not to deliuer the Sodomits,5 but to deliuer his brethren: so Christ came not to deliuer his enemies, but ⟨p. 498⟩to deliuer his seruants: not to deliuer them from troubles, but to deliuer thē out of troubles,6 that they may say as well, The Lord hath taken, as the Lord hath giuen. As Dauid gaue charge to his Souldiers, that they should not kill Absolon his sonne,7 though he sent them against Absolon, to stay his rebellion: so God forbids his crosses to destroye his children, though he send them against his children to purge their corruptions. As the Angel passed by the houses of the Israelits, when he saw the bloud of the lambe vpon their doores:8 so God hath his markes, whereby he knoweth whom he should deliuer out of trouble, & whom he should leaue in trouble: to one he saith, Take my crosse: to another he saith, Be thou healed: to another he saith, Stay till thy time cōmeth: euerie hard word may be spoken to the godly as wel as the wicked, but that deadly word, Depart into euerlasting fire.
As David saith here,1 Many are the troubles of the righteous: so in Psalm. 32. 10. he saith. Many are the sorrows of the righteous: but it ⟨p. 499⟩followeth, the Lord will deliver them out of all:2 nay (saith Solomon) when the righteous escape out of trouble, the wicked shall come in his stead, that is, the troubles of the righteous shall shift to the ungodly,3 as the leprosy of Naaman went to Gehezi:4 and therefore the wicked are called the ransom of the just, because they lye in bail for them. As one bird chirpeth to another, so one plague shall whistle to another, and say, come and help me to torment this sinner,5 (for one plague will not serve the Egyptians) until he be so laden with torments,6 that he cry like Cain, My punishment is greater then I can bear. The righteous never said, that their troubles were more, or greater, or longer, then they could bear. For God hath promised, he will not lay more upon them then they are able to bear:7 but when they begin to sink like Peter upon the Sea, then the hand is ready to catch them, and straight GOD maketh an issue for their troubles.8 As the Viper leapt upon Paul, & leapt off again, so troubles leap upon the righteous, and leap off again; as though they had mistaken the party, and rapt at the wrong door.9 Therefore, Mark the upright man (saith David) and behold the just, for the end of that man is peace. Though his beginning be trouble,10 yet his end is peace: He will not suffer the righteous to fall for ever: he saith not that he ⟨p. 500⟩will not suffer him to fall, but that he shall not fall for ever: that is, at last his shackle falleth from him, the net breaks, the prison openeth, and he goes forth like Lazarus out of his grave, to show what wonderful things the Lord hath done for him: So Paul after he had spoken of his troubles, (as thought he thought upon this sentence of David) repeateth the same of himself, saying: But the Lord delivered me out of all. 11Therefore one calleth affliction the trance of the righteous, because they seem dead for a while, but they wake again: therefore they challenge their enemies (and say) Rejoice not against me O mine enemy: 12for though I fall, yet I shall rise.
As Dauid saith here,1 Many are the troubles of the righteous: so in Psalm. 32. 10. he sayth. Many are the sorowes of the righteous: but it ⟨p. 499⟩followeth, the Lord will deliuer them out of all:2 nay (saith Salomon) when the righteous escape out of trouble, the wicked shall come in his stead, that is, the troubles of the righteous shal shift to the vngodly,3 as the leprosie of Naaman went to Gehezi:4 and therefore the wicked are called the ransome of the iust, because they lye in baile for them. As one bird chirpeth to another, so one plague shal whistle to another, and say, come and helpe mee to tormēt this sinner,5 (for one plague will not serue the Egyptians) vntill he be so loden with torments,6 that he crie like Caine, My punishment is greater then I can beare. The righteous neuer said, that their troubles were more, or greater, or longer, then they could beare. For God hath promised, he will not lay more vpon them then they are able to beare:7 but when they begin to sinke like Peter vpon the Sea, then the hande is readie to catch them, and straight GOD maketh an issue for theyr troubles.8 As the Viper lept vpon Paul, & lept off againe, so troubles leape vpon the righteous, and leape off againe; as though they had mistaken the partie, and rapt at the wrong doore.9 Therefore, Mark the vpright man (saith Dauid) and beholde the iust, for the end of that man is peace. Though his beginning be trouble,10 yet his end is peace: He will not suffer the righteous to fall for euer: he sayth not that he ⟨p. 500⟩
This should content the righteous, to be delivered at last, as David quieteth himself, saying: By this I know the Lord favoureth me, because mine enemies do not triumph over me: 1not because I have no enemies, or because I have no troubles which would overcome me. Therefore when he wrote down. Many troubles, he blotteth it (as it were) with his pen again, as a Merchant raceth his book when the debt is discharged: and in stead of many troubles, he putteth in, The Lord delivereth. Because he forgiveth all sins, he is said to deliver from all troubles, to show that we have need of no Saviour, no helper, no comforter but him.
This should content the righteous, to bee deliuered at last, as Dauid quieteth himselfe, saying: By this I know the Lord fauoureth me, because mine enemies doe not triumph ouer me: 1not because I haue no enemies, or because I haue no troubles which would ouercome me. Therefore when he wrote downe. Many troubles, hee blotteth it (as it were) with his pen againe, as a Merchant raceth his booke when the debt is discharged: and in stead of many troubles, he putteth in, The Lord deliuereth. Because he forgiueth all sinnes, he is sayd to deliuer from all troubles, to shew that wee haue neede of no Sauiour, no helper, no comforter but him.
as Christ told Peter before he suffered, to strengthen him when he suffered: so the holy Ghost doth run vpon the Crosse, to keep vs in expectation of troubles, that wee might prepare faith, and patience, and constancie for thē, as Noah prepared an Arke for the floud.
as he turned water into wine: for as the beasts must be killed before they could be sacrificed, so men must be killed before they can bee sacrificed, that is, the knife of correction must prune them, and dresse them, and lop off their rotten twigs before they can bring forth fruite, these are the cordes which binde the ram vnto the Altar, least when he is brought thither hee should runne from thence agayne, this is the chariot which carrieth our thoughts to heauen, as it did Nabuchadnezzars, and our assumption before our assumption. This is the hammer which squareth the rough stones, till they be
That is, more then dangers, or losses, or sicknesse which the wicked suffer, for the worlde will not persecute her children, but shee will persecute Gods Children: therefore this church is called the militant church, because it is alwayes in warfare. Therefore the Gospell is called the worde of the Crosse, as though it came to crosse vs: Therefore Paul describing the way to heauen,
to be hated of most, to bee contemned of all, to be persecuted ouer the earth, a very hauen and receptacle of all troubles. Yet as Christ was the sonne of God, though his life was nothing but persecution;
so whē they haue bin beaten, they shal be cherished: therefore the trials of the righteous, though they be called many troubles, yet they are not called euerlasting troubles.
will not suffer him to fall, but that he shall not fall for euer: that is, at last his shackel falleth from him, the net breakes, the prison openeth, and he goes foorth like Lazarus out of his graue, to shewe what wonderfull things the Lord hath done for him: So Paul after he had spoken of his troubles, (as thought hee thought vpon this sentence of Dauid) repeateth the same of himselfe, saying: But the Lord deliuered me out of all.
Therefore one calleth affliction the trance of the righteous, because they seeme dead for a while, but they wake againe: therefore they chalenge their enemies (and say) Reioyce not against me O mine enemie:
