Afflictions.
pp. 1–313 passages
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.
pp. 1–313 passages
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.
2 It is a most certain thing in Gods children, that the more their afflictions grow, the more their faith groweth: the more Satan striveth to draw them from God, the more they draw near to God: although indeed in feeling they cannot see so much.1
2 It is a most certaine thing in Gods children, that the more their afflictions grow, the more their faith groweth: the more Sathan striueth to draw them from God, the more they draw neer to God: although indeed in feeling they cānot see somuch.1
3 Many can speak fair things in the ears of God, so long as they be in affliction: but afterwards they will speak evil things in the ears of heaven and earth.
3 Many can speak faire things in the eares of God, so long as they be in affliction: but afterwards they will speake euill things in the eares of heauen and earth.
4 He said to one complaining of sudden gripes and nips in the body, Of sudden •eares1 in the mind, that we should make our use of them: and though it were hard to search the particular cause of them, it was both easy and sure to attribute it to our failing in religion, in not doing some good which God required at our hands: or if we did it, because we were too ceremonial, and rested in the thing wrought. If we have failed in not doing, it may be the Lord calleth us to some thing to be done. Again, by these sudden fears and griefs, the Lord will sometime prepare a way to come unto us, not much unlike to a Prince, who before his coming hath a peal of guns as a warning piece, and then we are to meet the Lord with prayer: for now is the time, now is the fit opportunity of praying, because the Lord will shortly pass by us, and therefore we must stir up our selves. And having prayed▪ it is good to make an holy pursuit after him, as laying a godly claim to the promises of God, not in particular, but in general: for who knoweth, but the Lord, what is good in particular for our salvation. Here he showed by his own example, to commend the use of prayer, how he being once feared with deceivable and grievous visions, called to mind (being alone in the dark night) the unbelief of the Disciples on the Seas, where our Saviour Christ was asleep: then he asked his own soul whether he had prayed or no; or whether in prayer, he made not some haste out of it, as being desirous to2 be rid of it. Then considering that he gave himself to God, who was the Lord of the night as well as of the day; of darkness, as well as of the light, he prayed again, & to the praise of God he spake it, he slept more quietly than before, after he did so strive in faithful prayer.
4 He said to one complaining of sudden gripes and nips in the bodie, Of sudden •eares1 in the minde, that we should make our vse of them: and though it were hard to search the particular cause of them, it was both easie and sure to attribute it to our failing in religion, in not doing some good which God required at our hands: or if we did it, because we were too ceremoniall, and rested in the thing wrought. If we haue failed in not doing, it may be the Lord calleth vs to some thing to be done. Againe, by these sudden feares and griefes, the Lord will sometime prepare a way to come vnto vs, not much vnlike to a Prince, who before his comming hath a peale of gunnes as a warning peece, and then we are to meete the Lord with prayer: for now is the time, now is the fit oportunitie of praying, because the Lord will shortly passe by vs, and therefore we must stirre vp our selues. And hauing prayed▪ it is good to make an holy pursuite after him, as laying a godly claime to the promises of God, not in particular, but in generall: for who knoweth, but the Lord, what is good in particular for our saluation. Here he shewed by his owne example, to commend the vse of prayer, how he being once feared with deceiuable and grieuous visions, called to minde (being alone in the darke night) the vnbeliefe of the Disciples on the Seas, where our Sauiour Christ was asleepe: then he asked his owne soule whether he had prayed or no; or whether in prayer, he made not some haste out of it, as being desirous to2 be rid of it. Then cōsidering that he gaue himselfe to God, who was the Lord of the night as well as of the day; of darknes, as well as of the light, he prayed againe, & to the praise of God he spake it, he slept more quietly than before, after he did so striue in faithfull prayer.
5 In afflictions we must search the cause: first by ascending to God, then by descending1 into our selves. First, we must ascend to God, pleading guilty, craving mercy, and not stand quarrelling with the malice of men, or hatred of the devil against us: for as it were no good wisdom for a man, condemned to die, to make any long suite to the Jailer, or to the executioner, (for they be but under officers, & can do nothing) but he must labour to the Judge, who can either reprieve or release him: so it is no good policy to stand about Satan in our temptations, who doth all by constraint & restraint under the Lord: but we must go to the principal, that is God, in whose hands are both the entrance, the continuance, and the issues of our sufferings. Secondly, we must search our selves, how far either reason is unreformed, or affections unrenewed: knowing that the devil himself2 can never hurt us, until we have hurt our selves. And look in what measure our reason is corrupt, or our affections disordered, in that measure are we weak, and easier to be overthrown of men, or of Satan: and in what measure our reason is sound, and our affections sincere, in that measure we remain invincible. Before, and in all we must pray that the spirit may be given us, that we neither add nor detract, that we go not too far, nor come too short.
5 In afflictions we must search the cause: first by ascending to God, then by descending1 into our selues. First, we must ascend to God, pleading guiltie, crauing mercie, and not stand quarrelling with the malice of men, or hatred of the diuell against vs: for as it were no good wisedome for a man, condemned to die, to make any long suite to the Iaylor, or to the executioner, (for they be but vnder officers, & can do nothing) but he must labour to the Iudge, who can either reprieue or release him: so it is no good policy to stand about Sathan in our temptations, who doth all by constraint & restraint vnder the Lord: but we must goe to the principall, that is God, in whose hands are both the entrance, the continuance, and the issues of our sufferings. Secondly, we must search our selues, how farre either reason is vnreformed, or affections vnrenewed: knowing that the diuell himselfe2 can neuer hurt vs, vntill we haue hurt our selues. And looke in what measure our reason is corrupt, or our affections disordered, in that measure are we weake, and easier to be ouerthrowne of men, or of Sathan: and in what measure our reason is sound, and our affections sincere, in that measure we remaine inuincible. Before, and in all we must pray that the spirit may be giuen vs, that we neither adde nor detract, that we goe not too farre, nor come too short.
6 If God bestow good gifts on a man, it were good to feel some cross to seal and season1 them in us. If God give us food and raiment, it were good to be exercised with some cross.
6 If God bestow good gifts on a man, it were good to feele some crosse to seale and season1 them in vs. If God giue vs foode and raiment, it were good to be exercised with some crosse.
7 He that will have comfort in his trial and travels, must have a good conscience, a sound cause, and must be sure that he hath used and doth use sound, discreet, and loving1 means.
7 He that will haue comfort in his triall and trauels, must haue a good conscience, a sound cause, and must be sure that he hath vsed and doth vse sound, discreete, and louing1 meanes.
8 We must not like fools stumble at the cross, but profit by the grace offered to us in it, by repenting our former state past, and by giving thanks for our state present, and fearing our state to come.
8 We must not like fooles stumble at the crosse, but profit by the grace offered to vs in it, by repenting our former state past, and by giuing thankes for our state present, and fearing our state to come.
9 It is a great corruption in men, to be more grieved when the cross privately toucheth1 themselves, than when publicly it concerneth the whole Church and common-wealth.
9 It is a great corruption in men, to be more grieued when the crosse priuatly toucheth1 themselues, than when publikely it concerneth the whole Church and common-wealth.
10 Being in great pains and crosses which he suffered, he said, Blessed be God that I suffer no more: for the Lord that in mercy layeth this affliction upon me, might justly punish me in my soul and body, and cast me into hell, and as soon have taken away the life of my soul and body, as this thing.
10 Being in great paines and crosses which he suffered, hee said, Blessed be God that I suffer no more: for the Lord that in mercie laieth this affliction vpon me, might iustly punish me in my soule and bodie, and cast me into hell, and as soone haue taken away the life of my soule and bodie, as this thing.
11 To one complaining that his afflictions were extraordinary, he answered: It is1 not so, for your afflictions are far inferior to your sins: and therefore howsoever it seemeth to you to be an extraordinary affliction, yet with God it is but ordinary, or less ⟨p. 3⟩than ordinary. Besides, this is a dangerous temptation: for it will bring you to this conceit, that you shall reason thus in your self, that an extraordinary cross must have an extraordinary comfort, and therefore you must look for some wonderful and strange consolation, whereby Satan will move you to contemn, or at least not so to regard ordinary consolations, which have helped others, and may help you, & by this means breed in you such unthankfulness, that before you are aware, an extraordinary affliction shall be sent indeed.
11 To one complaining that his afflictions were extraordinarie, he answered: It is1 not so, for your afflictions are farre inferiour to your sinnes: and therefore howsoeuer it seemeth to you to be an extraordinarie affliction, yet with God it is but ordinarie, or lesse ⟨p. 3⟩than ordinarie. Besides, this is a dangerous temptation: for it will bring you to this conceit, that you shall reason thus in your selfe, that an extraordinarie crosse must haue an extraordinarie comfort, and therefore you must looke for some wonderfull and strange consolation, whereby Sathan will moue you to contemne, or at least not so to regard ordinarie consolations, which haue helped others, and may helpe you, & by this meanes breed in you such vnthankfulnes, that before you are aware, an extraordinarie affliction shall be sent indeed.
12 He that will suffer great things in persecution, must suffer small things in peace, and they that will suffer of Papists, must suffer of Protestants.