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A TREATISE OF PATIENCE IN TRIBVLATION, &c. ROM. 12. 12. Patience in Tribulation. Tis St. Augustines saying, on Psal. 37. Omnis morbus animae habet in Scripturis medicamentum suum:
A TREATISE OF PATIENCE IN TRIBVLATION, etc. ROM. 12. 12. Patience in Tribulation. This Saint Augustine's saying, on Psalm 37. Omnis morbus Spirits habet in Scriptures medicamentum suum:
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Euery disease of the soule hath a medicine in the Scriptures: And the most effectuall medicine ordained for Tribulation is Patience;
Every disease of the soul hath a medicine in the Scriptures: And the most effectual medicine ordained for Tribulation is Patience;
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therefore saith the Spirit in my Text, Be patient in tribulution. FIrst to open the words.
Therefore Says the Spirit in my Text, Be patient in tribulution. First to open the words.
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The word translated tribulation; comes of a Verbe which signifies to pinch, as the foote is pinched in a strait shooe;
The word translated tribulation; comes of a Verb which signifies to pinch, as the foot is pinched in a strait shoe;
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or to presse, as Grapes are squeezed in the Winepresse:
or to press, as Grapes Are squeezed in the Winepress:
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Metaphorically tis vsed for to afflict, or to bring into any strait of body or mind;
Metaphorically this used for to afflict, or to bring into any strait of body or mind;
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and so the substantiue signifies any thing which is hard and crosse to the nature of man;
and so the substantive signifies any thing which is hard and cross to the nature of man;
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yea any euill which we suffer in bodie or mind. The euils which are here meant by tribulation, are either ordinary or extraordinary.
yea any evil which we suffer in body or mind. The evils which Are Here meant by tribulation, Are either ordinary or extraordinary.
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I cal those ordinary e•its to which all mankind is subiect more or lesse;
I call those ordinary e•its to which all mankind is Subject more or less;
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as labour, care, trauell, sicknesse, diseases, aches, paines, wants, griefes for death of friends, and other ineuitable casualties.
as labour, care, travel, sickness, diseases, aches, pains, Wants, griefs for death of Friends, and other inevitable casualties.
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Extraordinary euills are either persecution inflicted vpon the godly by the wicked:
Extraordinary evils Are either persecution inflicted upon the godly by the wicked:
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or wrongs which are done by men of the world for malice or couetousnes, or meerly out of a mischieuous disposition;
or wrongs which Are done by men of the world for malice or covetousness, or merely out of a mischievous disposition;
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or calamities, which can bee impute directly to no second cause, but to Gods own hand.
or calamities, which can be impute directly to no second cause, but to God's own hand.
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Now concerning all these kinds of euill, comprehended vnder the word Tribulation, the Apostle speaking by inspiration, commaunds vs to bee patient. The word NONLATINALPHABET, translated patience, signifies, Quietly abiding vnder:
Now Concerning all these Kinds of evil, comprehended under the word Tribulation, the Apostle speaking by inspiration, commands us to be patient. The word, translated patience, signifies, Quietly abiding under:
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And we may be said quietly to abide vnder any tribulation, when we neither fret, nor doe any thing against godlinesse, or any part of Gods Word;
And we may be said quietly to abide under any tribulation, when we neither fret, nor doe any thing against godliness, or any part of God's Word;
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but walke in our calling orderly, as if no such thing had happened vnto vs. This patience in the Old Testament is termed silence, Esay 30. 15. In silentio & •pe erit fortitudo vestra.
but walk in our calling orderly, as if no such thing had happened unto us This patience in the Old Testament is termed silence, Isaiah 30. 15. In silentio & •pe erit fortitudo Vestra.
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In silence and hope shall be your strength. In silence and hope shall be your strength.
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That is, If yee quietly indure your affliction, and put your trust in the Lord, yee shall ouercome.
That is, If ye quietly endure your affliction, and put your trust in the Lord, ye shall overcome.
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Psal. 39. 9. I was dumbe and opened not my mouth, because thou didst i•. That is, I patiently indured thy visitation.Psalm 39. 9. I was dumb and opened not my Mouth, Because thou didst i•. That is, I patiently endured thy Visitation.
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After the same manner is Christs patience set forth, Esay 53. 7. He is brought as a Lambe to the slaughter,
After the same manner is Christ patience Set forth, Isaiah 53. 7. He is brought as a Lamb to the slaughter,
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and as a sheepe before her shearers is dumbe, so he openeth not his mouth. Yet let no man imagine that Christs patience was onely outward; twas inward also:and as a sheep before her shearers is dumb, so he Openeth not his Mouth. Yet let no man imagine that Christ patience was only outward; it inward also:
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Hee vnderwent whatsoeuer was laid vpon him, with a quiet mind. And so must wee indure all tribulation with a quiet mind:
He underwent whatsoever was laid upon him, with a quiet mind. And so must we endure all tribulation with a quiet mind:
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a quiet mind is the principall thing in the definition of Patience, giuen both by Philosophers and Diuines.
a quiet mind is the principal thing in the definition of Patience, given both by Philosophers and Divines.
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Tully sayes, Patientia est virtus omnis adversitatis impetus aequanimiter portans: Patience is a vertue which suffers all aduersitie with a quiet mind.Tully Says, Patientia est virtus omnis adversitatis impetus aequanimiter Portans: Patience is a virtue which suffers all adversity with a quiet mind.
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August. Patientia est virtus qua mala aequo animo toleramus. Patience is a vertue whereby we suffer euills with an equall mind: which Thomas Aquinas expounds thus.August. Patientia est virtus qua mala Aequo animo Toleramus. Patience is a virtue whereby we suffer evils with an equal mind: which Thomas Aquinas expounds thus.
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Mala id est aduersa aequo animo, id est sine turbatione animi. Euills, that is to say Crosses; Mala id est aduersa Aequo animo, id est sine turbatione animi. Evils, that is to say Crosses;
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with an equall minde, that is, without trouble of mind.
with an equal mind, that is, without trouble of mind.
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Now whereas he sayes by euils, we must vnderstand only aduersities or crosses, tis euident tis no true patience,
Now whereas he Says by evils, we must understand only adversities or Crosses, this evident this no true patience,
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when a man suffers the euill of sin in himselfe or others with a quiet mind.
when a man suffers the evil of since in himself or Others with a quiet mind.
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Saint Bernard sayes well, vera patientia est pati contra quod libeat, non praeter quod liceat. Tis true patience to suffer against our will, nor against godlinesse.
Saint Bernard Says well, vera patientia est pati contra quod libeat, non praeter quod liceat. This true patience to suffer against our will, nor against godliness.
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They therefore are greatly to bee blamed which suffer themselues to bee drawne into any sin;
They Therefore Are greatly to be blamed which suffer themselves to be drawn into any since;
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as drunkennesse or whoredome by leud companions, bee they neuer so great.
as Drunkenness or whoredom by lewd Sodales, be they never so great.
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Againe, whereas tis said that, to the making vp of true patience, there is required a quiet mind, void of perturbation;
Again, whereas this said that, to the making up of true patience, there is required a quiet mind, void of perturbation;
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it seemes tis the Lords will that we voluntarily submit our selues vnto affliction. Patience perforce is no patience:
it seems this the lords will that we voluntarily submit our selves unto affliction. Patience perforce is no patience:
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if wee suffer murmuringly and with grudging, though we suffer neuer so much, tis nothing worth.
if we suffer murmuringly and with grudging, though we suffer never so much, this nothing worth.
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Neither yet let any imagine, that wee are here called to such a kind of voluntary suffering, that we should run into affliction,
Neither yet let any imagine, that we Are Here called to such a kind of voluntary suffering, that we should run into affliction,
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and of our owne accord enter into temptation. Twas sencelesly done by Baals Priests to launce themselues;
and of our own accord enter into temptation. It senselessly done by Baal's Priests to lance themselves;
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And the Romanists cannot without sinne imitate them, whiles they whip themselues, and goe in hairecloth, and lye on the ground:
And the Romanists cannot without sin imitate them, while they whip themselves, and go in haircloth, and lie on the ground:
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Who requires this at their hands: We must quietly vndergo any affliction that is cast vpon vs:Who requires this At their hands: We must quietly undergo any affliction that is cast upon us:
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wee must not voluntarily rush into any tribulation. By this which hath beene said, tis easie to gather the Doctrine of this Text, and tis this:
we must not voluntarily rush into any tribulation. By this which hath been said, this easy to gather the Doctrine of this Text, and this this:
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All Christians must, with a quiet and godly m•nd, beare all crosses and afflictions that befall them thorough the whole course of their life.
All Christians must, with a quiet and godly m•nd, bear all Crosses and afflictions that befall them through the Whole course of their life.
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There is no one dutie wherunto we are oftner called in Scripture, then vnto Patience; and no maruell:
There is no one duty whereunto we Are oftener called in Scripture, then unto Patience; and no marvel:
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For there is no vertue more necessary then patience, none more excellent.
For there is no virtue more necessary then patience, none more excellent.
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Saint Augustine in his Booke of patience, Cap. 1. calls it, Magnum Dei donum: The great gift of God.
Saint Augustine in his Book of patience, Cap. 1. calls it, Magnum Dei Donum: The great gift of God.
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And the Apostle sayes to all Christians, Yee haue need of patience, Heb. 10. 36. Well doth hee say, Yee haue need of patience;
And the Apostle Says to all Christians, Ye have need of patience, Hebrew 10. 36. Well does he say, Ye have need of patience;
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because, so many are the troubles of the righteous, Psalm.
Because, so many Are the Troubles of the righteous, Psalm.
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34. And no man can come where Christ now is, except hee patiently take vp his crosse dayly, Luke 9. 23. Tis the Apostles resolution, Act. 14. 22. Wee must through much tribulation enter into the kingdome of God.
34. And no man can come where christ now is, except he patiently take up his cross daily, Lycia 9. 23. This the Apostles resolution, Act. 14. 22. we must through much tribulation enter into the Kingdom of God.
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And if yee search the Scripture, yee shall find, that tribulation hath beene the lot of the righteous in all ages.
And if ye search the Scripture, ye shall find, that tribulation hath been the lot of the righteous in all ages.
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The first Saint, Abel, least he should want trouble, was assaulted by his owne brother Cain. How was Noah troubled with the wicked world? Who knowes not the tribulation of Abraham, Isaac, and Iacob, and of all their posteritie in Egypt, in the Wildernesse, in the Land of Canaan, and in Babylon?
The First Saint, Abel, least he should want trouble, was assaulted by his own brother Cain. How was Noah troubled with the wicked world? Who knows not the tribulation of Abraham, Isaac, and Iacob, and of all their posterity in Egypt, in the Wilderness, in the Land of Canaan, and in Babylon?
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Descend lower and obserue the life of Christ and his followers, and yee shall find it full of manifold tribulation:
Descend lower and observe the life of christ and his followers, and ye shall find it full of manifold tribulation:
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what tongue can tell the tribulation of the Primitiue Church, and the Christians in all Ages since? Yea Paul sets it downe as a Law that shall not bee broken, That, all that will liue godly in Christ Iesus shall suffer persecution, 2 Timothy 3. 12. Obiect. The Church hath often and long beene free from tribulation;
what tongue can tell the tribulation of the Primitive Church, and the Christians in all Ages since? Yea Paul sets it down as a Law that shall not be broken, That, all that will live godly in christ Iesus shall suffer persecution, 2 Timothy 3. 12. Object. The Church hath often and long been free from tribulation;
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as whiles Ioseph liued in Egypt: In the time of Dauid and Salomon: And tis written, Act. 9. 31. Then had the Churches rest throughout all Iudea, and Galile, and Samaria.
as while Ioseph lived in Egypt: In the time of David and Solomon: And this written, Act. 9. 31. Then had the Churches rest throughout all Iudea, and Galilee, and Samaria.
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So also tis recorded in Constantines time, and in the dayes of diuers other Christian Emperours the Church had much peace.
So also this recorded in Constantines time, and in the days of diverse other Christian emperors the Church had much peace.
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And how can we forget the wonderfull peace and freedome which our owne Church hath enioyed, in the reign of our late blessed Queene Elizabeth, and our late Soueraigne Lord King Iames?
And how can we forget the wonderful peace and freedom which our own Church hath enjoyed, in the Reign of our late blessed Queen Elizabeth, and our late Sovereign Lord King James?
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Answ. Though the Church and people of God, haue sundry times beene free from publike persecution by the hand of Authority, as in Queene Maries dayes.Answer Though the Church and people of God, have sundry times been free from public persecution by the hand of authority, as in Queen Mary's days.
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As also from open inuasion, as in 88. Yet neuer was there wanting some Ismaels and Esaus in the Church, to persecute all Isaacs and Iakobs. So it was in Saint Pauls time,
As also from open invasion, as in 88. Yet never was there wanting Some Ishmaels and Esaus in the Church, to persecute all Isaacs and Jacob's. So it was in Saint Paul's time,
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as hee testifies, Gal. 4. 29. As he that was borne after the flesh, persecuted him that was borne after the spirit; so is it now:
as he Testifies, Gal. 4. 29. As he that was born After the Flesh, persecuted him that was born After the Spirit; so is it now:
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and so hath it beene euer since;
and so hath it been ever since;
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and so it is now, and so shall it be vntill the dissolution of all things:
and so it is now, and so shall it be until the dissolution of all things:
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All that will liue godly in Christ Iesus shall suffer persecution. All that will live godly in christ Iesus shall suffer persecution.
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They shall not alwayes be banished, imprisoned, wracked, tormented, burnt, &c. But they shall bee alwayes hated, reproched, reuiled, slandred, nicknamed, derided, made laughing stocks,
They shall not always be banished, imprisoned, wracked, tormented, burned, etc. But they shall be always hated, reproached, reviled, slandered, nicknamed, derided, made laughing stocks,
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and table talke, and musick for drunkards and wantons, and swearing swaggerers, and euery idle, riotous, and vnthriftie companion.
and table talk, and music for drunkards and wantons, and swearing swaggerers, and every idle, riotous, and unthrifty Companion.
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The mouth of the Lord hath said it, Esay 59. 15. He that departeth from euill maketh himselfe a prey;
The Mouth of the Lord hath said it, Isaiah 59. 15. He that departeth from evil makes himself a prey;
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that is to say, Hee makes himselfe a scorne and derision to all that are round about him:
that is to say, He makes himself a scorn and derision to all that Are round about him:
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which are not resolued to deny vngodlinesse and worldly lusts, and to liue soberly, righteously, and godly in this present world.
which Are not resolved to deny ungodliness and worldly Lustiest, and to live soberly, righteously, and godly in this present world.
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Sheep among wolues can haue no rest: No more can the children of God among the children of this world.
Sheep among wolves can have no rest: No more can the children of God among the children of this world.
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Tis worthily obserued by Saint Augustine, in Psal. 55. Nunquam deerit persecutio Christiano:
This worthily observed by Saint Augustine, in Psalm 55. Never deerit Persecution Christian:
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si ergo pro Christo pressuram non dum pateris, vide ne pie in Christo viuere non dum coeperis. si ergo Pro Christ pressuram non dum pateris, vide ne pie in Christ viuere non dum coeperis.
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Persecution shall neuer be wanting to a Christian, if therfore as yet thou sufferest no tribulation for Christs sake, suspect thy selfe that thou hast not yet begun to liue godly in Christ Iesus.
Persecution shall never be wanting to a Christian, if Therefore as yet thou sufferest no tribulation for Christ sake, suspect thy self that thou hast not yet begun to live godly in christ Iesus.
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If thou liue so priuately that none abroad take notice of thee:
If thou live so privately that none abroad take notice of thee:
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yet, if thou walke with God, with an vpright heart, the Deuil will raise vp some storme against thee in thine owne Family:
yet, if thou walk with God, with an upright heart, the devil will raise up Some storm against thee in thine own Family:
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Thou shalt be sure to find, either a mocking Cham, or a rebellious Absolon, or a spitefull Doeg, or a cursing Shemei, or a false hearted Ioab, or a scoffing Michol. Lastly,
Thou shalt be sure to find, either a mocking Cham, or a rebellious Absalom, or a spiteful Doeg, or a cursing Shimei, or a false hearted Ioab, or a scoffing Michal. Lastly,
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if all the world would let thee alone;
if all the world would let thee alone;
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yet, if thou be a child of God, thou shalt in no case want some tribulation long:
yet, if thou be a child of God, thou shalt in no case want Some tribulation long:
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Some sicknesse or weaknesse shall take hold vpon thee: Some anguish of heart, or griefe of mind shall trouble thee;
some sickness or weakness shall take hold upon thee: some anguish of heart, or grief of mind shall trouble thee;
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Crosses will come one in the neck of another: Thou shalt lose thy goods by Sea, by Land, by Fire, by Thieues:
Crosses will come one in the neck of Another: Thou shalt loose thy goods by Sea, by Land, by Fire, by Thieves:
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Thy hopefull Corne-fields shall bee blighted; thy sheepe and thy fatlings shall die in thy pasture;
Thy hopeful Cornfields shall be blighted; thy sheep and thy fatlings shall die in thy pasture;
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thy louing friends, nay thy beloued children shall be taken from thee: some, whiles they hang on the brests;
thy loving Friends, nay thy Beloved children shall be taken from thee: Some, while they hang on the breasts;
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others when they are growne vp and are of great hope: Nay more, thy dearest Rachel shall bee taken out of thy bosome;
Others when they Are grown up and Are of great hope: Nay more, thy dearest Rachel shall be taken out of thy bosom;
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or the Lord will take away from thy head, thy glory, thy sweet companion, thy staffe thy comfort.
or the Lord will take away from thy head, thy glory, thy sweet Companion, thy staff thy Comfort.
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Some way or other thou shalt surely be afflicted:
some Way or other thou shalt surely be afflicted:
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for the Spirit of Truth hath said it, Heb. 12. 6. Whom the Lord loueth hee chasteneth,
for the Spirit of Truth hath said it, Hebrew 12. 6. Whom the Lord loves he Chasteneth,
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and scourgeth euery sonne whom hee receiueth. and scourges every son whom he receiveth.
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Seeing then it is so plaine, that all Gods children must thorough much tribulation enter into the kingdome of heauen:
Seeing then it is so plain, that all God's children must through much tribulation enter into the Kingdom of heaven:
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it followes directly, that all that will bee saued, must of necessitie bee armed with patience.
it follows directly, that all that will be saved, must of necessity be armed with patience.
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For how shall we be able to keepe faith and our holy profession, if we be not heartned with patience and quiet mindes to beare all tribulation?
For how shall we be able to keep faith and our holy profession, if we be not heartened with patience and quiet minds to bear all tribulation?
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The want of this Grace of Patience hath beene the cause, why many (who made a good profession) when persecution,
The want of this Grace of Patience hath been the cause, why many (who made a good profession) when persecution,
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or some other tribulation arose, haue started backe and behaued themselues like meere worldlings.
or Some other tribulation arose, have started back and behaved themselves like mere worldlings.
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VVherfore least any of vs in time of tribulation should fall away, and giue vp all that wee haue heard,
Wherefore least any of us in time of tribulation should fallen away, and give up all that we have herd,
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like the hearers which are compared to the stony ground, Luke 8. 13. Let vs euen now whiles it is called to day, begin to vse the best meanes that we can to settle our soules in patience.
like the hearers which Are compared to the stony ground, Lycia 8. 13. Let us even now while it is called to day, begin to use the best means that we can to settle our Souls in patience.
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There be very many means prescribed by Diuines; among which may it please you to take notice of these fiue? The first is Prayer.
There be very many means prescribed by Divines; among which may it please you to take notice of these fiue? The First is Prayer.
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In his owne strength (saith Hannah) shall no man preuaile, 1. Sam. 2. 9. But, our helpe commeth from the Lord our God which made heauen and earth, Psalm. In his own strength (Says Hannah) shall no man prevail, 1. Sam. 2. 9. But, our help comes from the Lord our God which made heaven and earth, Psalm.
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121. 2. Now the sanctified meanes to obtaine any good thing, as helpe, strength, patience in tribulation, is Prayer,
121. 2. Now the sanctified means to obtain any good thing, as help, strength, patience in tribulation, is Prayer,
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as Christ saith, Matth. 7. 7. Aske and it shall bee giuen you:
as christ Says, Matthew 7. 7. Ask and it shall be given you:
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againe, Iohn 16. 23. Whatsoeuer yee shall aske the Father in my name, hee will giue it you.
again, John 16. 23. Whatsoever ye shall ask the Father in my name, he will give it you.
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On the other side S. Iames saith plainely, Chap. 4. 2. Yee haue not, because yee aske not.
On the other side S. James Says plainly, Chap. 4. 2. Ye have not, Because ye ask not.
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Many surely haue not patience in tribulation, because they are not earnest in prayer:
Many surely have not patience in tribulation, Because they Are not earnest in prayer:
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wherefore, if wee affect this great and rare gift of patience, let vs be instant in prayer.
Wherefore, if we affect this great and rare gift of patience, let us be instant in prayer.
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Euery Booke is full of the commendation of prayer;
Every Book is full of the commendation of prayer;
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but he that would reape any benefit by prayer, must resolue with himselfe to enter into a set course of prayer,
but he that would reap any benefit by prayer, must resolve with himself to enter into a Set course of prayer,
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as Dauid and Daniel did, and continually vpon euery occasion lift vp his heart vnto God,
as David and daniel did, and continually upon every occasion lift up his heart unto God,
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and be very thankfull for the least fauour. The second meanes is humblenesse of mind.
and be very thankful for the least favour. The second means is humbleness of mind.
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If thou wouldst bee patient in tribulation thou must labour for Humilitie, which is the ground-worke of all Grace.
If thou Wouldst be patient in tribulation thou must labour for Humility, which is the groundwork of all Grace.
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God giues Grace to the humble, saith Iames and Peter. He which is of an humble Spirit, hath that within him, which will quench the furious passion of impatience,God gives Grace to the humble, Says James and Peter. He which is of an humble Spirit, hath that within him, which will quench the furious passion of impatience,
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as soone as it begins to burne out.
as soon as it begins to burn out.
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If thou hast cause of griefe or vexation giuen thee by a froward wife, a strange husband, a rebellious child, a dissolute seruant,
If thou hast cause of grief or vexation given thee by a froward wife, a strange husband, a rebellious child, a dissolute servant,
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an vniust or foule-mouthed neighbour, a faithlesse friend, or a cruell enemy;
an unjust or Foulmouthed neighbour, a faithless friend, or a cruel enemy;
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thy humble spirit will tell thee, that thou hast behaued thy selfe more vntowardly towards thy heauenly Father:
thy humble Spirit will tell thee, that thou hast behaved thy self more untowardly towards thy heavenly Father:
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and if he strike thee with sicknesse, with want, or any other calamitie; if hee take from thee thy children, thy friends, thy wealth, thy Honour;
and if he strike thee with sickness, with want, or any other calamity; if he take from thee thy children, thy Friends, thy wealth, thy Honour;
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If thou hast an humble minde, it will tell thee this, It is Gods great mercy that thou thy selfe art not confounded and cast into hell.
If thou hast an humble mind, it will tell thee this, It is God's great mercy that thou thy self art not confounded and cast into hell.
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It will make thee say with Dauid, in that great triall when he fled from Absolon, 2 Samuel 15. 26. Here am I.
It will make thee say with David, in that great trial when he fled from Absalom, 2 Samuel 15. 26. Here am I.
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, let him doe to mee as seemeth good vnto him. , let him do to me as seems good unto him.
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The third meanes to worke patience, is the ioynt exercise of Faith, Hope, and a good Conscience.
The third means to work patience, is the joint exercise of Faith, Hope, and a good Conscience.
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Hee that by faith laies hold on the forgiuenesse of sin, and reconciliation with God by the bloud of Christ:
He that by faith lays hold on the forgiveness of since, and reconciliation with God by the blood of christ:
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And withall by the eye of hope entreth within the vayle, and beholdeth the glory prepared:
And withal by the eye of hope entereth within the Vail, and beholdeth the glory prepared:
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This man shall bee able quietly, constantly, and patiently to indure all crosses, afflictions and tribulation, which God, the Deuill,
This man shall be able quietly, constantly, and patiently to endure all Crosses, afflictions and tribulation, which God, the devil,
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and all the world can lay vpon him; especially if hee ioyne vnto faith and hope a good conscience.
and all the world can lay upon him; especially if he join unto faith and hope a good conscience.
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For the cabbinet to lay vp, the jewells of faith and hope in, that they may stand vs in stead at euery assault, is a good conscience.
For the cabinet to lay up, the Jewels of faith and hope in, that they may stand us in stead At every assault, is a good conscience.
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Faith indeed first breeds a good conscience, and then a good conscience doth (as it were) nourish faith;
Faith indeed First breeds a good conscience, and then a good conscience does (as it were) nourish faith;
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so that hee which stickes not to make shipwracke of a good conscience, will quickly fall away from faith,
so that he which sticks not to make shipwreck of a good conscience, will quickly fallen away from faith,
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and then euery tribulation will make him impatient.
and then every tribulation will make him impatient.
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This threefold cord of faith, hope, and a good conscience, is that which heretofore hath kept the Saints and Martyrs constant and patient in all their afflictions.
This threefold cord of faith, hope, and a good conscience, is that which heretofore hath kept the Saints and Martyrs constant and patient in all their afflictions.
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They were put vpon troubles and tribulation, intolerable inhumane iudgement; yet were they more then conquerours through faith, hope, and a good conscience.
They were put upon Troubles and tribulation, intolerable inhumane judgement; yet were they more then conquerors through faith, hope, and a good conscience.
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Because they beleeued their sinnes were forgiuen, and in the course of sobrietie, righteousnesse and godlinesse, waited for the blessed hope and glorious appearing of their Sauiour Christ, nothing could dash them out of countenance.
Because they believed their Sins were forgiven, and in the course of sobriety, righteousness and godliness, waited for the blessed hope and glorious appearing of their Saviour christ, nothing could dash them out of countenance.
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Wouldest thou bee patient in tribulation? then must thou doe as thou hearest the Saints haue done.
Wouldst thou be patient in tribulation? then must thou do as thou Hearst the Saints have done.
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Thou must first beleeue, according to the tenour of the Gospel, that thy sinnes are forgiuen,
Thou must First believe, according to the tenor of the Gospel, that thy Sins Are forgiven,
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and withall consider what a wonderfull benefit this is; then canst thou not chuse but be patient in any tribulation.
and withal Consider what a wonderful benefit this is; then Canst thou not choose but be patient in any tribulation.
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It is most certaine, thou neuer didst truely esteeme the fauour of God in Christ;
It is most certain, thou never didst truly esteem the favour of God in christ;
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thou didst neuer soundly ponder what an inestimable benefit the forgiuenesse of sins is, if thou canst not be contented therewith,
thou didst never soundly ponder what an inestimable benefit the forgiveness of Sins is, if thou Canst not be contented therewith,
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and willing with patience to indure any tribulation which the Lord shall lay vpon thee.
and willing with patience to endure any tribulation which the Lord shall lay upon thee.
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Moreouer, if thou hast respect vnto the recompence of reward, thou wilt esteem reproch, losse of Honor, wealth, friends, worldly contentment, greater treasure then all the commodities in the world.
Moreover, if thou hast respect unto the recompense of reward, thou wilt esteem reproach, loss of Honour, wealth, Friends, worldly contentment, greater treasure then all the commodities in the world.
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Lastly, a good conscience is a strong supporter in all manner of tribulation; did not the Heathen say, — Hic murus aheneus esto Nil conscire mali. —
Lastly, a good conscience is a strong supporter in all manner of tribulation; did not the Heathen say, — Hic Murus aheneus esto Nil Conscire mali. —
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It is a brazen wall against all assault to be guiltie of no sin. What made Ioseph so patient in prison? His conscience was not clogged with guilt:
It is a brazen wall against all assault to be guilty of no since. What made Ioseph so patient in prison? His conscience was not clogged with guilt:
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what made his brethren so much moued at the first touch? They had euill consciences.
what made his brothers so much moved At the First touch? They had evil Consciences.
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Euen so any tribulation will make thee impatient, if thou hast not purged thy conscience from dead workes:
Eve so any tribulation will make thee impatient, if thou hast not purged thy conscience from dead works:
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but if thou resoluest in all things to walke honestly, whatsoeuer it cost thee, thou shalt be able to beare with a quiet mind whatsoeuer befall thee.
but if thou resolvest in all things to walk honestly, whatsoever it cost thee, thou shalt be able to bear with a quiet mind whatsoever befall thee.
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The fourth meanes to cause patience, is to set thy selfe to indure hardnesse as a good Souldier of Iesus Christ, 2 Tim. 2. 3. It is good for a man to beare the yoake from his youth, Lament. 3. 27. Tribulation worketh patience, Rom. 5. 3.
The fourth means to cause patience, is to Set thy self to endure hardness as a good Soldier of Iesus christ, 2 Tim. 2. 3. It is good for a man to bear the yoke from his youth, Lament. 3. 27. Tribulation works patience, Rom. 5. 3.
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The fifth meanes of patience, is to enter into serious meditation concerning the ground, carriage, vse, and issue of all tribulation.
The fifth means of patience, is to enter into serious meditation Concerning the ground, carriage, use, and issue of all tribulation.
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The principall meditations wherewith our hearts may be taken vp, are foure. First, that all tribulation comes from God.
The principal meditations wherewith our hearts may be taken up, Are foure. First, that all tribulation comes from God.
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Secondly, that in all tribulation he deales wisely and louingly. Thirdly, that he sends tribulation for some good end.
Secondly, that in all tribulation he deals wisely and lovingly. Thirdly, that he sends tribulation for Some good end.
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Fourthly, that he is ready alwayes to afford helpe for the present, and to deliuer in fit season.
Fourthly, that he is ready always to afford help for the present, and to deliver in fit season.
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All these well weighed are able to make vs patient in any tribulation. To speake to them seuerally.
All these well weighed Are able to make us patient in any tribulation. To speak to them severally.
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First, That all our afflictions from the one end of our life vnto the other, both great and small, come vpon vs from God himselfe, is plaine by the constant confession of the Saints, and the euidence of Scripture.
First, That all our afflictions from the one end of our life unto the other, both great and small, come upon us from God himself, is plain by the constant Confessi of the Saints, and the evidence of Scripture.
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Iob sayes, Iob 1. 21. The Lord gaue, and the Lord hath taken away. Job Says, Job 1. 21. The Lord gave, and the Lord hath taken away.
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If yee read the Text, yee shall find that the Sabeaus took away his Oxen and Asses: the Chaldeans his Camels;
If ye read the Text, ye shall find that the Sabeaus took away his Oxen and Asses: the Chaldeans his Camels;
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yet Iob makes this confession, The Lord hath taken away.
yet Job makes this Confessi, The Lord hath taken away.
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Psalme 119. 75. Dauid saith to God, Thou hast afflicted mee; yet we know it was Saul and his followers,Psalm 119. 75. David Says to God, Thou hast afflicted me; yet we know it was Saul and his followers,
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and Shemei and Absolon, &c. that afflicted Dauid. So the Israelites say, Hos. 6. 1. Come let vs returne vnto the Lord:
and Shimei and Absalom, etc. that afflicted David. So the Israelites say, Hos. 6. 1. Come let us return unto the Lord:
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hee hath torne, hee hath smitten vs. Amos 3. 6. Shall there be euill in a City,
he hath torn, he hath smitten us Amos 3. 6. Shall there be evil in a city,
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and the Lord hath not done it? Iob 5. 6. Affliction commeth not out of the dust,
and the Lord hath not done it? Job 5. 6. Affliction comes not out of the dust,
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neither doth trouble spring out of the ground. Here ye see it is a confessed truth, All tribulation comes from the Lord.neither does trouble spring out of the ground. Here you see it is a confessed truth, All tribulation comes from the Lord.
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Which being so, what fitter exhortation can I adde, then that Heb 12. 5. My sonne despise not the chastening of the Lord,
Which being so, what fitter exhortation can I add, then that Hebrew 12. 5. My son despise not the chastening of the Lord,
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nor faint when thou art rebuked of him, verse 9. Wee haue had fathers of our flesh which corrected vs,
nor faint when thou art rebuked of him, verse 9. we have had Father's of our Flesh which corrected us,
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and wee gaue them reuerence, shall wee not much rather bee in subiection to the Father of Spirits? Marke how Dauid in a great tribulation behaues himselfe, onely vpon this consideration, that it was the Lords doing, Psalm. 39. 9. I was dumbe,
and we gave them Reverence, shall we not much rather be in subjection to the Father of Spirits? Mark how David in a great tribulation behaves himself, only upon this consideration, that it was the lords doing, Psalm. 39. 9. I was dumb,
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and opened not my mouth, because thou didst it. and opened not my Mouth, Because thou didst it.
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Here yee see Dauid professes hee was silent in affliction, because hee considered it was Gods doing.
Here ye see David Professes he was silent in affliction, Because he considered it was God's doing.
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Nothing is more forcible to represse the violence of griefe in the day of trouble,
Nothing is more forcible to repress the violence of grief in the day of trouble,
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then to call to mind that wee haue to doe, not with mortall men, but with the Almighty and euerliuing God.
then to call to mind that we have to do, not with Mortal men, but with the Almighty and everliving God.
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For how comes it to passe that the greater part of the world is ouertaken with impatience, when trouble lights vpon them;
For how comes it to pass that the greater part of the world is overtaken with impatience, when trouble lights upon them;
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but because they doe not recount, that they wrangle and brawle with God himselfe? Therefore,
but Because they do not recount, that they wrangle and brawl with God himself? Therefore,
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whiles some cast their crosses and afflictions vpon fortune, some impute them to the malice or cruelty of this or that man, some ascribe them to one cause,
while Some cast their Crosses and afflictions upon fortune, Some impute them to the malice or cruelty of this or that man, Some ascribe them to one cause,
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and some vnto another, and scarce one of an hundred absolutely acknowledges Gods hand; they freely fall to grieue, complaine, fret and murmure without measure.
and Some unto Another, and scarce one of an hundred absolutely acknowledges God's hand; they freely fallen to grieve, complain, fret and murmur without measure.
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But Dauid cleane contrary, that hee may silence all rebellious motions, turnes his eye to the Lord,
But David clean contrary, that he may silence all rebellious motions, turns his eye to the Lord,
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and considering him in his wise prouidence, as the author of all his trouble, resolues to bee silent and put it vp with a quiet mind.
and considering him in his wise providence, as the author of all his trouble, resolves to be silent and put it up with a quiet mind.
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And so accordingly let vs know, that in any affliction that befalls vs at any time, this is the principall worke of faith, to humble vs vnder Gods hand,
And so accordingly let us know, that in any affliction that befalls us At any time, this is the principal work of faith, to humble us under God's hand,
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and make vs rest in his doing with silence, as Saint Peter counsells, Ch. 1. 5. 6. Humble your selues vnder the mightie hand of God.
and make us rest in his doing with silence, as Saint Peter Counsels, Christ 1. 5. 6. Humble your selves under the mighty hand of God.
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Besides (as Caluine notes) which is the second Meditation, it must be obserued that men do then subiect themselues, to God in tribulation with quiet and patient mindes,
Beside (as Calvin notes) which is the second Meditation, it must be observed that men do then Subject themselves, to God in tribulation with quiet and patient minds,
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when they are perswaded that, as God doth all, so he doth it as a wise Iudge and louing Father.
when they Are persuaded that, as God does all, so he does it as a wise Judge and loving Father.
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For many wicked men in tribulation acknowledge Gods hand;
For many wicked men in tribulation acknowledge God's hand;
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yet because they reckon of him as a cruell Tyrant, they cease not through impatience to blaspheme his holy name.
yet Because they reckon of him as a cruel Tyrant, they cease not through impatience to Blaspheme his holy name.
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But Dauid doth so acknowledge Gods iudgements vpon himselfe, that hee takes them as from the hand of a wise God, and louing Father;
But David does so acknowledge God's Judgments upon himself, that he Takes them as from the hand of a wise God, and loving Father;
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and therefore rests well pleased and patient whatsoeuer he doth, saying, I was dumbe, I opened not my mouth,
and Therefore rests well pleased and patient whatsoever he does, saying, I was dumb, I opened not my Mouth,
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because thou, O Lord, didst it: Because thou, Oh Lord, didst it:
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Thou, I say, which, as thou art the Almightie God, so thou art also wise, louing, and tender Father vnto mee.
Thou, I say, which, as thou art the Almighty God, so thou art also wise, loving, and tender Father unto me.
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Euen so, if we, when we are cast into the bed of sorrow, and furnace of tribulation, would seriously meditate vpon the wisdome and loue of the great God (from whose hand we say we take the visitation) assuredly we should possesse our soules in patience.
Even so, if we, when we Are cast into the Bed of sorrow, and furnace of tribulation, would seriously meditate upon the Wisdom and love of the great God (from whose hand we say we take the Visitation) assuredly we should possess our Souls in patience.
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A man that is perswaded of the loue and skill of a Physician or Chirurgeon, which is but a man like himselfe and may be false, or deceiued;
A man that is persuaded of the love and skill of a physician or Chirurgeon, which is but a man like himself and may be false, or deceived;
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will put himselfe into his hand most readily, and be content to be launched and se〈 … 〉,
will put himself into his hand most readily, and be content to be launched and se〈 … 〉,
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or to take downe bitter pills and fulsome potions, and to doe or suffer any thing according to his direction, in hope of bodily health.
or to take down bitter pills and fulsome potions, and to do or suffer any thing according to his direction, in hope of bodily health.
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How much more would wee bee patient in any tribulation, if we were thoroughly perswaded, that our God (without whose prouidence one haire falls not from our head) did administer these bitter things vnto vs, in wonderfull wisdome and great loue to our soules? This made Dauid so patient, Psal. 119. 75. I know O Lord (saith hee) that thy iudgements are right,
How much more would we be patient in any tribulation, if we were thoroughly persuaded, that our God (without whose providence one hair falls not from our head) did administer these bitter things unto us, in wonderful Wisdom and great love to our Souls? This made David so patient, Psalm 119. 75. I know Oh Lord (Says he) that thy Judgments Are right,
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and that thou in faithfulnesse hast afflicted me. Therefore was he so quiet;and that thou in faithfulness hast afflicted me. Therefore was he so quiet;
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and when his spirit began to lash out in a kind of discontented humour, because Gods hand was vpon him so heauy and so long:
and when his Spirit began to lash out in a kind of discontented humour, Because God's hand was upon him so heavy and so long:
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marke how hee checks himselfe, saying, Psal. 42. 11. Why art thou cast downe, O my soule,
mark how he Checks himself, saying, Psalm 42. 11. Why art thou cast down, Oh my soul,
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and why art thou disquicted within mee? Hope thou in God:
and why art thou disquicted within me? Hope thou in God:
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for I shall yet praise him, who is the health of my countenance and my God. for I shall yet praise him, who is the health of my countenance and my God.
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Here note, I pray you, what the ground of Dauids patience in his tribulation, when his enemies reproched him, saying, Where is thy God? it was this, hee was fully perswaded that God was his God, that is to say, his wise Guardian, his mightie Protector, his louing father,
Here note, I pray you, what the ground of David patience in his tribulation, when his enemies reproached him, saying, Where is thy God? it was this, he was Fully persuaded that God was his God, that is to say, his wise Guardian, his mighty Protector, his loving father,
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and that hee did all that hee did to him most wisely, most louingly, with respect vnto the amendment of his life,
and that he did all that he did to him most wisely, most lovingly, with respect unto the amendment of his life,
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and the saluation of his soule.
and the salvation of his soul.
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Euen so, if we also would beleeue Gods Word, which tels vs, that God as often as hee suffers any tribulation to fall vpon vs;
Eve so, if we also would believe God's Word, which tells us, that God as often as he suffers any tribulation to fallen upon us;
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in wisdome, loue, and faithfulnesse causes vs to bee afflicted, we would be quiet vnder his mightie hand;
in Wisdom, love, and faithfulness Causes us to be afflicted, we would be quiet under his mighty hand;
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yea, wee would solace our soules with the peaceable fruit of affliction in the end.
yea, we would solace our Souls with the peaceable fruit of affliction in the end.
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This made Saint Paul say in the name of all beleeuers, Rom. 5. 3. Wee glory in tribulations.
This made Saint Paul say in the name of all believers, Rom. 5. 3. we glory in tribulations.
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This made Dauid say long before, Psal. 94. 19. In the multitude of my sorrowfull thoughts within mee, thy comforts delight my snule.
This made David say long before, Psalm 94. 19. In the multitude of my sorrowful thoughts within me, thy comforts delight my snule.
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Where note, hee saith not, when my tribulations and sorrowes are ouer, but euen in the middest of the multitude of them, I feele sound spirituall comfort,
Where note, he Says not, when my tribulations and sorrows Are over, but even in the midst of the multitude of them, I feel found spiritual Comfort,
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because I know that thou art the onely wise God, and my mercifull Sauiour and Redeemer, which bringest all these things vpon mee.
Because I know that thou art the only wise God, and my merciful Saviour and Redeemer, which bringest all these things upon me.
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Thou diddest cause Saul to persecute mee, and mine own sonne Absolon to rise vp against mee;
Thou didst cause Saul to persecute me, and mine own son Absalom to rise up against me;
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Thou baddest Shemei to curse mee, and many others to reproach and reuile me; Thou hast often cast mee vpon the bed of sicknesse;
Thou badst Shimei to curse me, and many Others to reproach and revile me; Thou hast often cast me upon the Bed of sickness;
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thou, I say, which art the only wise God, and my louing Sauiour, didst all these things;
thou, I say, which art the only wise God, and my loving Saviour, didst all these things;
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therefore I am so farre from fretting, that I find comfort, euen whiles I am exercised vnder thy hand.
Therefore I am so Far from fretting, that I find Comfort, even while I am exercised under thy hand.
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The like comfort will arise vnto any one of vs, in any trouble or tribulation, vpon the like consideration;
The like Comfort will arise unto any one of us, in any trouble or tribulation, upon the like consideration;
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to wit, that God (who is the author of all afflictions) sends them vpon vs, in singular wisdome and loue for our good:
to wit, that God (who is the author of all afflictions) sends them upon us, in singular Wisdom and love for our good:
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which that it may make the deeper impression, I wil come to the third Meditation;
which that it may make the Deeper impression, I will come to the third Meditation;
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which is, touching the speciall ends for which God doth suffer tribulation to fall vpon vs. The ends are three. First, Gods owne glory. Secondly, The example of others. Thirdly, Our owne speciall good;
which is, touching the special ends for which God does suffer tribulation to fallen upon us The ends Are three. First, God's own glory. Secondly, The Exampl of Others. Thirdly, Our own special good;
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vpon which I will chiefly insist.
upon which I will chiefly insist.
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First, One way whereby God is said to be glorified in his Saints, is when they patiently suffer tribulation for his names sake.
First, One Way whereby God is said to be glorified in his Saints, is when they patiently suffer tribulation for his names sake.
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Thus did the Martyrs glorifie God, whiles they cheerefully suffered for the truth. The second end, is the example of others.
Thus did the Martyrs Glorify God, while they cheerfully suffered for the truth. The second end, is the Exampl of Others.
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Therefore doth God bring strong Christians to bee tried by afflictions, that they which are weake (seeing their patience and constancy) may bee encouraged to bee quiet in the day of triall.
Therefore does God bring strong Christians to be tried by afflictions, that they which Are weak (seeing their patience and constancy) may be encouraged to be quiet in the day of trial.
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The third end is for our owne good, and that foure wayes. First, To try vs. Secondly, To purge vs. Thirdly, To quicken vs. Fourthly.
The third end is for our own good, and that foure ways. First, To try us Secondly, To purge us Thirdly, To quicken us Fourthly.
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To heape more glory vpon vs. That for these foure ends God sends tribulation vpon vs, it is euident by Scripture.
To heap more glory upon us That for these foure ends God sends tribulation upon us, it is evident by Scripture.
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For the first end, which is triall, it is said, 1 Pet. 4. 12. Beloued, thinke it not strange concerning the fiery tryall, which is to try you,
For the First end, which is trial, it is said, 1 Pet. 4. 12. beloved, think it not strange Concerning the fiery trial, which is to try you,
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as though some strange thing happened vnto you;
as though Some strange thing happened unto you;
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But reioyce, &c. Deut. 8. 2. 3. Moses saith to the people of Israel, The Lord led thee these forty yeeres in the Wildernesse, to humble thee,
But rejoice, etc. Deuteronomy 8. 2. 3. Moses Says to the people of Israel, The Lord led thee these forty Years in the Wilderness, to humble thee,
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and to proue thee, to know what was in thy heart, whether thou wouldest keepe his commandements, or no. and to prove thee, to know what was in thy heart, whither thou Wouldst keep his Commandments, or no.
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Quest. But did not God sufficiently know them without this kind of tryall. Answ. Yes surely:Quest. But did not God sufficiently know them without this kind of trial. Answer Yes surely:
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for as Dauid saith, Psal. 139. 2. He vnderstands our thoughts a farre off. But wee know not our selues, before we be tried by some tribulation.
for as David Says, Psalm 139. 2. He understands our thoughts a Far off. But we know not our selves, before we be tried by Some tribulation.
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Some think they are strong, and that nothing can disquiet them; but when God laies his hand vpon them, they are troubled aboue measure.
some think they Are strong, and that nothing can disquiet them; but when God lays his hand upon them, they Are troubled above measure.
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Others thinke they haue no strength, that they shall not bee able to stand in the euill day, and therefore grow exceeding sad:
Others think they have no strength, that they shall not be able to stand in the evil day, and Therefore grow exceeding sad:
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But when they are brought to the lists, they are found stronger then many which made great boast.
But when they Are brought to the lists, they Are found Stronger then many which made great boast.
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Againe, the world is prone to censure all that labour to liue godly in Christ as hypocrites,
Again, the world is prove to censure all that labour to live godly in christ as Hypocrites,
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as Satan said of Iob. Therefore the Lord, to cleere his children of this grieuous imputation, tries them with afflictions, that their vprightnesse may shine out, as Iobs did.
as Satan said of Job Therefore the Lord, to clear his children of this grievous imputation, tries them with afflictions, that their uprightness may shine out, as Jobs did.
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The second benefit of tribulation is purging our soules, Esay 1. 25. God saith to his Church;
The second benefit of tribulation is purging our Souls, Isaiah 1. 25. God Says to his Church;
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I will turne my hand vpon thee, and purely purge away thy drosse. I will turn my hand upon thee, and purely purge away thy dross.
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Esay 27. 7. Hath hee smote Israel, as he smote those that smote him? Answ. Verse 9. By this shall the iniquitie of Iacob bee purged,
Isaiah 27. 7. Hath he smote Israel, as he smote those that smote him? Answer Verse 9. By this shall the iniquity of Iacob be purged,
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and this is all the fruit, to take away his sinne. and this is all the fruit, to take away his sin.
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Here the Spirit declares the different ends, for which God strikes his children, and the wicked;
Here the Spirit declares the different ends, for which God strikes his children, and the wicked;
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The wicked he strikes to destroy them: His children hee strikes too, but it is to purge away their sinne.
The wicked he strikes to destroy them: His children he strikes too, but it is to purge away their sin.
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So againe, God sayes of some of the Israelites, Zach. 13. 9. I will refine them as siluer,
So again, God Says of Some of the Israelites, Zach 13. 9. I will refine them as silver,
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and will try them as gold. and will try them as gold.
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VVhen these mettalls are cast into the fire, the drosse onely is consumed, they came out more pure.
When these metals Are cast into the fire, the dross only is consumed, they Come out more pure.
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So Gods children, when they are cast into the furnace of affliction, come out more pure.
So God's children, when they Are cast into the furnace of affliction, come out more pure.
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Thus was Dauid purged by affliction, as he confesseth, Psal. 119. Nay one of the most notorious sinners that euer was, Manasses, was purged by tribulation, 2 Chronicles 33. 12. When hee was in affliction hee besought the Lord,
Thus was David purged by affliction, as he Confesses, Psalm 119. Nay one of the most notorious Sinners that ever was, Manasses, was purged by tribulation, 2 Chronicles 33. 12. When he was in affliction he besought the Lord,
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and humbled himselfe greatly before the God of his Fathers, and when hee was brought to Ierusalem into his Kingdome, hee tooke away the strange God,
and humbled himself greatly before the God of his Father's, and when he was brought to Ierusalem into his Kingdom, he took away the strange God,
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and repaired the Altar of the Lord, and sacrificed thereon peace-offerings and thank-offerings, and commanded Iudah to serue the Lord: and repaired the Altar of the Lord, and sacrificed thereon peace-offerings and thank-offerings, and commanded Iudah to serve the Lord:
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what an alteration is here wrought by tribulation? The like effect it hath in euery one in whom God hath any portion.
what an alteration is Here wrought by tribulation? The like Effect it hath in every one in whom God hath any portion.
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Neither hath any man almost from the beginning beene soundly turned from his sinfull wayes, but by some affliction of body or mind.
Neither hath any man almost from the beginning been soundly turned from his sinful ways, but by Some affliction of body or mind.
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Aske your owne consciences, yee that are truely conuerted, whether your conuersion were not occasioned by tribulation.
Ask your own Consciences, ye that Are truly converted, whither your conversion were not occasioned by tribulation.
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The third end of tribulation, is to quicken all Sauing graces in vs, Psal. 119. 72. Dauid saith, It is good for mee that I haue bin afflicted, that I might learn thy statutes:
The third end of tribulation, is to quicken all Saving graces in us, Psalm 119. 72. David Says, It is good for me that I have been afflicted, that I might Learn thy statutes:
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why, but did not Dauid know Gods Statutes before? Yes:
why, but did not David know God's Statutes before? Yes:
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but by affliction hee was put in mind to walke the way of the Lord more diligently.
but by affliction he was put in mind to walk the Way of the Lord more diligently.
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Affliction made him more frequent and earnest in prayer: Affliction made him put his trust in God more confidently:
Affliction made him more frequent and earnest in prayer: Affliction made him put his trust in God more confidently:
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Affliction made him more watchfull ouer his owne wayes, and more carefull to keepe them in compasse which were committed to his charge:
Affliction made him more watchful over his own ways, and more careful to keep them in compass which were committed to his charge:
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Affliction made him more compassionate towards others that were in any tribulation: Affliction made him more humble.
Affliction made him more compassionate towards Others that were in any tribulation: Affliction made him more humble.
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In a word, by affliction, God did so frame and fashion him that he made him a man after his owne heart;
In a word, by affliction, God did so frame and fashion him that he made him a man After his own heart;
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therefore well may he say, as hee doth; It is good for me that I haue beene afflicted.
Therefore well may he say, as he does; It is good for me that I have been afflicted.
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The like good end doth God ayme at when hee afflicts any of vs, as it is plainely declared, Hebrewes 12. 10. Hee chastens vs for our profit, that wee may bee made partakers of his holinesse.
The like good end does God aim At when he afflicts any of us, as it is plainly declared, Hebrews 12. 10. He chastens us for our profit, that we may be made partakers of his holiness.
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The fourth end of our tribulation is, that wee may bee the more glorified in heauen.
The fourth end of our tribulation is, that we may be the more glorified in heaven.
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Rom. 8. 17. If wee suffer with Christ, we shall be glorified together, 1 Pet. 1. 7. The tryall of our faith, thogh it be tried with fire, shalbe found vnto praise, and honour, Rom. 8. 17. If we suffer with christ, we shall be glorified together, 1 Pet. 1. 7. The trial of our faith, though it be tried with fire, shall found unto praise, and honour,
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and glory, at the appearing of Iesus Christ. and glory, At the appearing of Iesus christ.
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Thus yee see how many excellent ends of tribulation the Lord propounds, which being duly considered, are able to make vs not onely patient in any tribulation, but also joyfull and thankfull.
Thus ye see how many excellent ends of tribulation the Lord propounds, which being duly considered, Are able to make us not only patient in any tribulation, but also joyful and thankful.
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I cannot omit what S. Augustine sayes of tribulation, hauing respect only vnto the last end, to wit, the multiplying of our glory according to the measure of our tribulation. His words bee these:
I cannot omit what S. Augustine Says of tribulation, having respect only unto the last end, to wit, the multiplying of our glory according to the measure of our tribulation. His words be these:
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That I may after this languishing life see Christ in glory, and be partaker of so great a good; That I may After this languishing life see christ in glory, and be partaker of so great a good;
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what though sicknesse weakens me, labours oppresse me, watchings spend me, cold benumne me, heat inflame me? Nay,
what though sickness weakens me, labours oppress me, watchings spend me, could benumne me, heat inflame me? Nay,
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though my whole life be spent in sighes and sorrowes;
though my Whole life be spent in sighs and sorrows;
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what is all to that rest which shall insue in the life to come? Why doe wee complaine of want of rest seeing wee haue vndertaken a iourney wearisome and troublesome? Besides, there is no other way to heauen; what is all to that rest which shall ensue in the life to come? Why do we complain of want of rest seeing we have undertaken a journey wearisome and troublesome? Beside, there is no other Way to heaven;
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as Christ was ordained first to suffer tribulation, and then to enter into his Glory, Luke 24. 26. So all that are Christs are appointed to afflictions, 1 Thess. 3. 3. Againe, Rom. 8. 29. Whom God did fore-know, he also did predestinate to be conformed to the image of his Sonne, that is, Not onely in regard of holinesse, but also of tribulation:
as christ was ordained First to suffer tribulation, and then to enter into his Glory, Lycia 24. 26. So all that Are Christ Are appointed to afflictions, 1 Thess 3. 3. Again, Rom. 8. 29. Whom God did foreknow, he also did predestinate to be conformed to the image of his Son, that is, Not only in regard of holiness, but also of tribulation:
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For the seruant is not greater then the Lord;
For the servant is not greater then the Lord;
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If they haue persecuted mee, they will persecute you also, saith Christ, Ioh. 5. 20. And yet againe, Luke 9. 23. Whosoeuer will come after mee, must take vp his crosse dayly. If they have persecuted me, they will persecute you also, Says christ, John 5. 20. And yet again, Lycia 9. 23. Whosoever will come After me, must take up his cross daily.
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Now no man can bee said to take vp his crosse, but he that is patient in tribulation.
Now no man can be said to take up his cross, but he that is patient in tribulation.
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The crosse of it selfe is not the way to the Crowne; but the patient bearing of the Crosse.
The cross of it self is not the Way to the Crown; but the patient bearing of the Cross.
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Saint Paul sayes fitly, If a man striue for masteries, he is not crowned, except he striue lawfully, 2 Tim. 2. 5. Wherefore,
Saint Paul Says fitly, If a man strive for masteries, he is not crowned, except he strive lawfully, 2 Tim. 2. 5. Wherefore,
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if we desire the ioyes of the Kingdome of Heauen, let vs be content to walke patiently without murmuring and fretting, through the stony lane of tribulation.
if we desire the Joys of the Kingdom of Heaven, let us be content to walk patiently without murmuring and fretting, through the stony lane of tribulation.
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The Israelites liked the Land of Canaan very well, but when they felt hardship in the Wildernesse, they murmured, and the Prophet sayes, They prouoked the Lord,
The Israelites liked the Land of Canaan very well, but when they felt hardship in the Wilderness, they murmured, and the Prophet Says, They provoked the Lord,
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and he slew them by thousands.
and he slew them by thousands.
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If we commit the like sinne, how shall wee escape the like iudgement? when Dauid sent Embassadours to the King of Ammon, to comfort him after his Fathers death, he euill intreated them, and Dauid was exceeding angry.
If we commit the like sin, how shall we escape the like judgement? when David sent ambassadors to the King of Ammon, to Comfort him After his Father's death, he evil entreated them, and David was exceeding angry.
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Behold afflictions are the Lords Embassadours, which hee sends vnto vs for many good ends;
Behold afflictions Are the lords ambassadors, which he sends unto us for many good ends;
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wherefore if wee grudge and repine, if we mourne without measure, and fret and chafe at them,
Wherefore if we grudge and repine, if we mourn without measure, and fret and chafe At them,
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surely wee shall greatly prouoke the Lords indignation against vs.
surely we shall greatly provoke the lords Indignation against us
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Let vs therefore hearing these things, be perswaded to be patient in all manner of tribulation, the rather,
Let us Therefore hearing these things, be persuaded to be patient in all manner of tribulation, the rather,
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because God hath promised to bee with vs in all trouble, and to help vs to beare it,
Because God hath promised to be with us in all trouble, and to help us to bear it,
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and in very good time to deliuer vs out of all our tribulation. This is the fourth Meditation. The first clause whereof;
and in very good time to deliver us out of all our tribulation. This is the fourth Meditation. The First clause whereof;
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viz. That God will bee with vs, and helpe vs in trouble, may be proued: First, By the promises out of Gods Word:viz. That God will be with us, and help us in trouble, may be proved: First, By the promises out of God's Word:
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Secondly, By examples, instances, and experience. The Scripture is full of promises of Gods comfortable presence;
Secondly, By Examples, instances, and experience. The Scripture is full of promises of God's comfortable presence;
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I will cite onely that of Esa. 43. 1. Thus saith the Lord, feare not,
I will Cite only that of Isaiah 43. 1. Thus Says the Lord, Fear not,
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for I haue redeemed thee, and when thou passest through the waters I will bee with thee:
for I have redeemed thee, and when thou passest through the waters I will be with thee:
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when thou walkest through the fire thou shalt not be burnt: For I am the Lord thy God, the Holy One of Israel, thy Sauiour.
when thou walkest through the fire thou shalt not be burned: For I am the Lord thy God, the Holy One of Israel, thy Saviour.
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Feare not, for I am with thee. fear not, for I am with thee.
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Here, by fire and water we may vnderstand all manner of tribulation into which Gods children fall:
Here, by fire and water we may understand all manner of tribulation into which God's children fallen:
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In all which the Lord promises to be with them; and how can they miscarry with whom the Almightie is?
In all which the Lord promises to be with them; and how can they miscarry with whom the Almighty is?
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But perhaps some wil say, This is indeed a large & gracious promise; but it was made only to the people of Israel.
But perhaps Some will say, This is indeed a large & gracious promise; but it was made only to the people of Israel.
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Answ. Paul speaking to the Romans, which were Gentiles, as well as wee, saith, Rom. 15. 4. Whatsoeuer things were written aforetime, were written for our learning, that we through patience and comfort of the Scripture might haue hope. Answer Paul speaking to the Roman, which were Gentiles, as well as we, Says, Rom. 15. 4. Whatsoever things were written aforetime, were written for our learning, that we through patience and Comfort of the Scripture might have hope.
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More plainely, Heb. 13. 5. the Spirit teacheth euery one to apply vnto himselfe that promise which was made onely to Ioshua, I will not leaue thee, nor forsake thee:
More plainly, Hebrew 13. 5. the Spirit Teaches every one to apply unto himself that promise which was made only to Ioshua, I will not leave thee, nor forsake thee:
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wherby it is sure, that what promise soeuer thou findest in all the Scripture made to a beleeuer, thou (if thou beleeuest) hast as good interest in it,
whereby it is sure, that what promise soever thou Findest in all the Scripture made to a believer, thou (if thou Believest) haste as good Interest in it,
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as he to whom it was made.
as he to whom it was made.
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Wherefore, when thou fallest into any tribulation, comfort thy selfe with the promise of Gods presence;
Wherefore, when thou Fallest into any tribulation, Comfort thy self with the promise of God's presence;
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because he saith, I will not leaue thee. Neither hath God onely promised his presence, but also afforded it vnto his children.
Because he Says, I will not leave thee. Neither hath God only promised his presence, but also afforded it unto his children.
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Esay 63. 9. It is said of Gods people, In all their affliction, he was afflicted, Isaiah 63. 9. It is said of God's people, In all their affliction, he was afflicted,
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and the Angel of his presence saued them;
and the Angel of his presence saved them;
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In his loue and in his pittie hee redeemed them, and hee bare them, and carried them all the dayes of old. In his love and in his pity he redeemed them, and he bore them, and carried them all the days of old.
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More particularly, how often doth Dauid say, That God was with him in the needfull time of trouble,
More particularly, how often does David say, That God was with him in the needful time of trouble,
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and that he was his rock, his fortresse, his refuge, his strong helpe, that hee deliuered him out of all his troubles:
and that he was his rock, his fortress, his refuge, his strong help, that he Delivered him out of all his Troubles:
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and Psa. 23. 4. he makes this comfortable profession, Though I walke through the valley of the shadow of death, I will feare no euill: for thou art with me. Not to multiply examples;
and Psa. 23. 4. he makes this comfortable profession, Though I walk through the valley of the shadow of death, I will Fear no evil: for thou art with me. Not to multiply Examples;
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how confidently doth Saint Paul say in the name of all beleeuers, 2 Cor. 1. 3, 4. Blessed be God,
how confidently does Saint Paul say in the name of all believers, 2 Cor. 1. 3, 4. Blessed be God,
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euen the Father of our Lord Iesus Christ, the Father of mercies, and the God of all comfort, who comforteth vs in all our tribulation: even the Father of our Lord Iesus christ, the Father of Mercies, and the God of all Comfort, who comforts us in all our tribulation:
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Againe, verse 5. As the sufferings of Christ abound in vs; so our consolation also aboundeth by Christ. Russinus lib. 1. cap.
Again, verse 5. As the sufferings of christ abound in us; so our consolation also Aboundeth by christ. russinus lib. 1. cap.
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36. brings an excellent example of God presence in affliction. One Theodorus was, for the profession of the Christian Faith, wracked and tortured about two or three houres most cruelly;
36. brings an excellent Exampl of God presence in affliction. One Theodorus was, for the profession of the Christian Faith, wracked and tortured about two or three hours most cruelly;
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yet neuerthelesse that godly man was all the while ioyful, and cheerefully sang Psalmes vnto God.
yet nevertheless that godly man was all the while joyful, and cheerfully sang Psalms unto God.
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After hee was let loose, some of his friends asked him whether he felt no paine vpon the racke:
After he was let lose, Some of his Friends asked him whither he felt no pain upon the rack:
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Hee said, some small paine he felt;
He said, Some small pain he felt;
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but there was with him a faire young man, as hee seemed, who still wiped the sweat from his face,
but there was with him a fair young man, as he seemed, who still wiped the sweat from his face,
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and refreshing him as it were with coole water, caused that hee felt lesse paine then when he was let downe.
and refreshing him as it were with cool water, caused that he felt less pain then when he was let down.
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All that are in tribulation now adayes, doe not behold the presence of the Lord, as Theodorus did;
All that Are in tribulation now adays, do not behold the presence of the Lord, as Theodorus did;
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but all that beleeue are partakers of the Lords spirituall presence, whereby he inables them to doe or suffer any thing, according to that, Phil. 4. 13. I am able to doe all things, thorough Christ Iesus that strengtheneth mee.
but all that believe Are partakers of the lords spiritual presence, whereby he inables them to do or suffer any thing, according to that, Philip 4. 13. I am able to do all things, through christ Iesus that strengtheneth me.
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Vpon which word Bernard wel notes, that man by Nature impotent, by Grace is made omnipotent:
Upon which word Bernard well notes, that man by Nature impotent, by Grace is made omnipotent:
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verily, hee that beleeues is made able to doe or suffer any thing. For all things are possible to him that beleeueth, Mar. 9. 23. And no maruell;
verily, he that believes is made able to do or suffer any thing. For all things Are possible to him that Believeth, Mar. 9. 23. And no marvel;
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for Faith drawes whom the Lord of Life and Glory, and makes him present in euery place, in euery affliction,
for Faith draws whom the Lord of Life and Glory, and makes him present in every place, in every affliction,
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and how can there want comfort in his presence, where is fulnesse of ioy for euer? It was the perswasion or spirituall sight of this presence of the Lord, that helped the Saints in all their tribulation.
and how can there want Comfort in his presence, where is fullness of joy for ever? It was the persuasion or spiritual sighed of this presence of the Lord, that helped the Saints in all their tribulation.
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This made Moses, not feare the Kings wrath, Heb. 11. 27. Hee indured, as seeing him who is inuisible.
This made Moses, not Fear the Kings wrath, Hebrew 11. 27. He endured, as seeing him who is invisible.
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This supported Dauid when hee was in his enemies Countrey, and his owne men spake of stoning him. 1 Sam. 30. 6. What was it but the presence of the Lord, that strengthened both the three children before the fiery furnace,
This supported David when he was in his enemies Country, and his own men spoke of stoning him. 1 Sam. 30. 6. What was it but the presence of the Lord, that strengthened both the three children before the fiery furnace,
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and Daniel in the Lions den? This made Peter sleep sweetly in prison the night before hee should bee slaine, Acts 12. This made Stephen speake boldly to his fierce enemies, Asts 7. This made Paul and Silas sing Psalmes in prison at midnight, Acts 16. This made many beleeuers, which were tried by mockings, scourgings,
and daniel in the Lions den? This made Peter sleep sweetly in prison the night before he should be slain, Acts 12. This made Stephen speak boldly to his fierce enemies, Asts 7. This made Paul and Silas sing Psalms in prison At midnight, Acts 16. This made many believers, which were tried by mockings, scourgings,
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and wrackings, despise the paine and the shame, Heb. 11. In like manner, if wee could perswade our selues that the Lord, according to his gracious promise, is with vs in all our tribulation, it would make vs quiet,
and wrackings, despise the pain and the shame, Hebrew 11. In like manner, if we could persuade our selves that the Lord, according to his gracious promise, is with us in all our tribulation, it would make us quiet,
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and strongly comfort vs. O the ioy of the Lords presence, is able to bring mighty things to passe:
and strongly Comfort us O the joy of the lords presence, is able to bring mighty things to pass:
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what cannot he doe, and turne to our good; which called light out of darknes, & made all things of nothing;
what cannot he do, and turn to our good; which called Light out of darkness, & made all things of nothing;
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if we would but giue glory to his Word, which sayes, Hee is with vs in trouble,
if we would but give glory to his Word, which Says, He is with us in trouble,
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and alwaies at hand to helpe vs in all our tribulation.
and always At hand to help us in all our tribulation.
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Feare not, for I am with thee, saith the Lord to euery one that is in trouble. fear not, for I am with thee, Says the Lord to every one that is in trouble.
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For the confirmation of this difficult point, That God is with them that are in tribulation; For the confirmation of this difficult point, That God is with them that Are in tribulation;
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mark what Christ saith, Iohn 16. 33. These things haue I spoken, that in mee yee might haue peace.
mark what christ Says, John 16. 33. These things have I spoken, that in me ye might have peace.
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In the world yee shall haue tribulation; But bee of good cheare, I haue ouercome the world. In the world ye shall have tribulation; But be of good cheer, I have overcome the world.
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Againe, he sayes, Matthew 28. 20. Loe I am with you alwayes, euen vnto the end of the world:
Again, he Says, Matthew 28. 20. Loe I am with you always, even unto the end of the world:
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which wordes by Hieronym. and Chrysostome are vnderstood of Christs presence to all beleeuers vnto the worlds end.
which words by Jerome. and Chrysostom Are understood of Christ presence to all believers unto the world's end.
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But the manner of his presence is spirituall: viz. He is present by his Spirit:
But the manner of his presence is spiritual: viz. He is present by his Spirit:
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of this Spirit it is that hee sayes, Iohn 14. 16. I will pray the Father,
of this Spirit it is that he Says, John 14. 16. I will pray the Father,
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and hee shall giue you another Comforter, that he may abide with you for euer; Euen the Spirit of Truth, which dwelleth with you, and shall be in you. and he shall give you Another Comforter, that he may abide with you for ever; Even the Spirit of Truth, which dwells with you, and shall be in you.
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Againe, Ioh. 16. 7. It is expedient for you that I goe away:
Again, John 16. 7. It is expedient for you that I go away:
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for if I goe not away the Comforter will not come vnto you, but if I depart I will send him vnto you. for if I go not away the Comforter will not come unto you, but if I depart I will send him unto you.
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By these places it is euident what kind of presence Christ promised to his Church and euery beleeuer vnto the worlds end;
By these places it is evident what kind of presence christ promised to his Church and every believer unto the world's end;
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Euen the presence of his Spirit, which is the Comforter;
Even the presence of his Spirit, which is the Comforter;
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and if any aske how Christ by his Spirit doth comfort beleeuers in tribulation, and make them patient: I answere, three wayes.
and if any ask how christ by his Spirit does Comfort believers in tribulation, and make them patient: I answer, three ways.
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First, The Spirit teacheth them to apply vnto themselues, the precious promises of presence and assistance,
First, The Spirit Teaches them to apply unto themselves, the precious promises of presence and assistance,
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as Esay 43. 2. When thou passest through the water, I will be with thee, Psalme 34. 7. The Angel of the Lord encampeth round about them that feare him.
as Isaiah 43. 2. When thou passest through the water, I will be with thee, Psalm 34. 7. The Angel of the Lord encampeth round about them that Fear him.
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Psa. 37. 5. Commit thy way vnto the Lord, trust also in him, and he will bring it to passe. Psa. 37. 5. Commit thy Way unto the Lord, trust also in him, and he will bring it to pass.
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These and many such promises doth the Spirit teach beleeuers to apply vnto their own soules, declaring also how God hath made good such promises from time to time, to al that trusted in him.
These and many such promises does the Spirit teach believers to apply unto their own Souls, declaring also how God hath made good such promises from time to time, to all that trusted in him.
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Secondly, Christ by his Spirit helps beleeuers in tribulation, by powring into their hearts the gifts and graces of the Spirit, whereby they are made patient;
Secondly, christ by his Spirit helps believers in tribulation, by Pouring into their hearts the Gifts and graces of the Spirit, whereby they Are made patient;
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as namely, joy, courage, patience, confidence, peace of conscience, the spirit of supplication;
as namely, joy, courage, patience, confidence, peace of conscience, the Spirit of supplication;
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yea, the Spirit helpes all our infirmities, and makes intercession vnto God for vs, Rom. 8. 26.
yea, the Spirit helps all our infirmities, and makes Intercession unto God for us, Rom. 8. 26.
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Thirdly, The Spirit workes patience in vs, By bearing witnesse to our spirits that wee are the children of God;
Thirdly, The Spirit works patience in us, By bearing witness to our spirits that we Are the children of God;
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if children, then heires, heires of God, and ioynt heires with Christ: so that if wee suffer with him, we shall also be glorified together:
if children, then Heirs, Heirs of God, and joint Heirs with christ: so that if we suffer with him, we shall also be glorified together:
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Rom. 8. 16. These be strong comforts, able to make any man patient:Rom. 8. 16. These be strong comforts, able to make any man patient:
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wherefore, if we loue our soules, let vs now, whiles wee haue time get these comforts about vs, that when we fall into any tribulation wee may haue comfort at hand.
Wherefore, if we love our Souls, let us now, while we have time get these comforts about us, that when we fallen into any tribulation we may have Comfort At hand.
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They that are of abilitie will alwayes haue in a readinesse hot waters, and cordialls against qualmes and sudden fits.
They that Are of ability will always have in a readiness hight waters, and cordials against qualms and sudden fits.
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How much more ought we to be wise in prouiding against the qualmes of our soules, considering that wee are daily subiect to some tribulation or other? Now, the principall cordiall for the soule in all distresse, is the comfort of the Holy-ghost, which Chriss hath promised to all beleeuers.
How much more ought we to be wise in providing against the qualms of our Souls, considering that we Are daily Subject to Some tribulation or other? Now, the principal cordial for the soul in all distress, is the Comfort of the Holy ghost, which Christ hath promised to all believers.
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Let all beleeuers therefore, soundly stay their hearts in all tribulation vpon this Comforter, which as hee is inuincible in himselfe,
Let all believers Therefore, soundly stay their hearts in all tribulation upon this Comforter, which as he is invincible in himself,
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so is he able to ouercome all euill whatsoeuer to which we are subiect. If this Comforter be with vs, wee need not feare what befalls vs, whether tribulation,
so is he able to overcome all evil whatsoever too which we Are Subject. If this Comforter be with us, we need not Fear what befalls us, whither tribulation,
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or distresse, or persecution, or famine, or nakednesse, or perill, or sword, in all these we shall be more then conquerors.
or distress, or persecution, or famine, or nakedness, or peril, or sword, in all these we shall be more then conquerors.
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Yea, we need not feare pouertie, reproch, sicknesse, desolation, torment, death;
Yea, we need not Fear poverty, reproach, sickness, desolation, torment, death;
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this Comforter hath consolation in store, which will comfort vs in despight of all these euills in their greatest extreamitie.
this Comforter hath consolation in store, which will Comfort us in despite of all these evils in their greatest extremity.
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Nature and Art can worke onely by meanes:
Nature and Art can work only by means:
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But the Spirit, which is the Comforter of beleeuers in all tribulation, can work with meanes,
But the Spirit, which is the Comforter of believers in all tribulation, can work with means,
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and without meanes, yea and against meanes: Psal. 112. 4. Vnto the vpright there ariseth light in darknesse.
and without means, yea and against means: Psalm 112. 4. Unto the upright there arises Light in darkness.
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I may adde ioy in sorrow, peace in trouble, abundance in want, life in death.
I may add joy in sorrow, peace in trouble, abundance in want, life in death.
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VVhen any beleeuer is called out by God to be tried by tribulation, the Spirit forthwith either furnishes him with sufficient strength,
When any believer is called out by God to be tried by tribulation, the Spirit forthwith either furnishes him with sufficient strength,
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or abates the strength of the affliction:
or abates the strength of the affliction:
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as we see in Ioseph, Moses, the three children, the Prophets, Apostles, Martyrs in all ages.
as we see in Ioseph, Moses, the three children, the prophets, Apostles, Martyrs in all ages.
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Let vs therfore, hearing these things out of the Word of Truth, labor daily to find them verified in our selues, that we may be patient in tribulatiō.
Let us Therefore, hearing these things out of the Word of Truth, labour daily to find them verified in our selves, that we may be patient in tribulation.
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Now followes the latter clause of the fourth Meditation: viz. That God in all tribulation will giue a seasonable and gracious issue.
Now follows the latter clause of the fourth Meditation: viz. That God in all tribulation will give a seasonable and gracious issue.
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If their were no end of tribulation, it were in vaine to perswade to patience. But nothing is more often mentioned in Scripture then an end of trouble.
If their were no end of tribulation, it were in vain to persuade to patience. But nothing is more often mentioned in Scripture then an end of trouble.
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Psal. 34. 19. Many are the troubles of the righteous, but the Lord deliuereth them out of all. Psalm 34. 19. Many Are the Troubles of the righteous, but the Lord Delivereth them out of all.
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Ioh. 16. 20. Yee shall be sorrowfull, but your sorrow shalbe turned into ioy. John 16. 20. Ye shall be sorrowful, but your sorrow shall turned into joy.
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How often doth Dauid confesse that the Lord deliuered him out of all his tribulation? Ob. Yea,
How often does David confess that the Lord Delivered him out of all his tribulation? Ob. Yea,
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but Dauid and others complain that it is very long before the Lord helps them;
but David and Others complain that it is very long before the Lord helps them;
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and the same complaint doe many in these dayes take vp, insomuch that they begin to faint vnder the burden of sicknesse, want, disgrace, &c. before they be deliuered.
and the same complaint do many in these days take up, insomuch that they begin to faint under the burden of sickness, want, disgrace, etc. before they be Delivered.
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Ans. This is true, the Lord sometimes deferres long before he helpes vs in tribulation; but he doth it in wisdome, if we had eyes to see it.Ans. This is true, the Lord sometime defers long before he helps us in tribulation; but he does it in Wisdom, if we had eyes to see it.
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To some he defers to grant their suit, that he may make them more earnest in prayer, which is an exercise wherein he greatly delights.
To Some he defers to grant their suit, that he may make them more earnest in prayer, which is an exercise wherein he greatly delights.
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Secondly, He deferres some, to make them more sweetly taste the benefits when it comes, whereas if it were presently granted, it would be quickly forgotten.
Secondly, He defers Some, to make them more sweetly taste the benefits when it comes, whereas if it were presently granted, it would be quickly forgotten.
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Thirdly, God delaies to send help in trouble, to put vs in mind how we haue put off from day to day to turn to him.
Thirdly, God delays to send help in trouble, to put us in mind how we have put off from day to day to turn to him.
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Fourthly, Most commonly God prolongs the time of our tribulation, because it hath not fully accomplished the worke for which he sent it.
Fourthly, Most commonly God prolongs the time of our tribulation, Because it hath not Fully accomplished the work for which he sent it.
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Our vaine imaginations are not cast downe; our rebellious lusts are not mortified; our minds are not humbled;
Our vain Imaginations Are not cast down; our rebellious Lustiest Are not mortified; our minds Are not humbled;
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our compassion towardes others in affliction is not stirred vp; our hearts are not weaned from this world:
our compassion towards Others in affliction is not stirred up; our hearts Are not weaned from this world:
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wherefore if the hand of God at any time be vpon thee, presently enter into examination with thy selfe,
Wherefore if the hand of God At any time be upon thee, presently enter into examination with thy self,
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and deale impartially with thy soule, and humble thy selfe mightily, if thou expect deliuerance:
and deal impartially with thy soul, and humble thy self mightily, if thou expect deliverance:
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For God delights not in thy tribulation, but delayes only vntill thou art prepared for deliuerance.
For God delights not in thy tribulation, but delays only until thou art prepared for deliverance.
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Obiect. I haue examined all my wayes, and humbled my selfe greatly, and beene very earnest in prayer long,Object. I have examined all my ways, and humbled my self greatly, and been very earnest in prayer long,
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and yet I see no end of trouble.
and yet I see no end of trouble.
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Ans. Perhaps thou dost make too much hast, whereas the course which God prescribes, is to wait patiently the Lords leisure.Ans. Perhaps thou dost make too much haste, whereas the course which God prescribes, is to wait patiently the lords leisure.
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Hab. 2. 4. The vision is yet for an appointed time, but at the end it shall speake and not lye: Hab. 2. 4. The vision is yet for an appointed time, but At the end it shall speak and not lie:
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Though it tarry, wait for it, because it will surely come, it will not tarry. Though it tarry, wait for it, Because it will surely come, it will not tarry.
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The thing to be obserued hence is, that no man must indent with God concerning the time of deliuerance,
The thing to be observed hence is, that no man must indent with God Concerning the time of deliverance,
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but must patiently indure the Lords leasure and pleasure.
but must patiently endure the lords leisure and pleasure.
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The best meanes to hasten reliefe in tribulation is, to throw thy selfe downe before God, saying, Here I am Lord;
The best means to hasten relief in tribulation is, to throw thy self down before God, saying, Here I am Lord;
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doe with mee what thou wilt;
do with me what thou wilt;
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I am content to wait thy leasure, and to tarry vntill thou in thy wisdome seest it fit to release mee.
I am content to wait thy leisure, and to tarry until thou in thy Wisdom See it fit to release me.
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Obiect. I see no meanes of redresse, though I tarry neuer so long, I am in great want,Object. I see no means of redress, though I tarry never so long, I am in great want,
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and debt, and weaknesse, and haue many to relieue, and haue no friends left.
and debt, and weakness, and have many to relieve, and have no Friends left.
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Marke what the Spirit saith, Psal. 37. 3. Trust in the Lord, and be doing good;
Mark what the Spirit Says, Psalm 37. 3. Trust in the Lord, and be doing good;
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so shalt thou dwell in the Land, and verily thou shalt be fed. so shalt thou dwell in the Land, and verily thou shalt be fed.
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Againe, vers. 25. I haue beene young and now am old, yet neuer saw I the righteous forsaken.
Again, vers. 25. I have been young and now am old, yet never saw I the righteous forsaken.
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Remember moreouer, how the Lord prouided for the widdow of Sarepta, 1 King. 17. His hand is not now shortned.
remember moreover, how the Lord provided for the widow of Sarepta, 1 King. 17. His hand is not now shortened.
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Lastly, if thou keepe faith and a good conscience, and resoluest that thou wilt not vse any indirect meanes to helpe thy selfe or thine;
Lastly, if thou keep faith and a good conscience, and resolvest that thou wilt not use any indirect means to help thy self or thine;
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but depend vpon God, thou shalt be sure with poore Lazarus to be receiued into the Kingdome of Heauen when thou dyest;
but depend upon God, thou shalt be sure with poor Lazarus to be received into the Kingdom of Heaven when thou Dies;
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this will make amends for thy tribulation. But, me thinks, I heare some Rachel complaining, that she hath lost a gracious sonne, and can haue no more;
this will make amends for thy tribulation. But, me thinks, I hear Some Rachel complaining, that she hath lost a gracious son, and can have no more;
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yea, as worthy an husband as the world can yeeld, how should she bepatient? Ans. 1. Thou hast not lost that which God hath found. 2. God hath giuen thee his Sonne to bee thy husband, will not this make amends for thy sonne and thy husband? Is not he better-then ten sons and husbands.
yea, as worthy an husband as the world can yield, how should she bepatient? Ans. 1. Thou hast not lost that which God hath found. 2. God hath given thee his Son to be thy husband, will not this make amends for thy son and thy husband? Is not he better-then ten Sons and Husbands.
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In a word, let thy tribulation be what it may; let there be neuer so many impediments, neuer so strong aduersaries, neuer so weake meanes:
In a word, let thy tribulation be what it may; let there be never so many impediments, never so strong Adversaries, never so weak means:
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Nay, let thy case be desperate in the eye of man, yet if thou canst beleeue and wait, the Lord will surely in good time send thee helpe from his holy place,
Nay, let thy case be desperate in the eye of man, yet if thou Canst believe and wait, the Lord will surely in good time send thee help from his holy place,
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as hee hath done to all Saints which did put their trust in him. How can it bee otherwise;
as he hath done to all Saints which did put their trust in him. How can it be otherwise;
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seeing his Name is still wonderful, his Power alsufficient, his wisdome infinite, his Truth infallible, his Loue immutable, his Promise & Grace as large as euer,
seeing his Name is still wondered, his Power All-sufficient, his Wisdom infinite, his Truth infallible, his Love immutable, his Promise & Grace as large as ever,
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& our Mediator Iesus Christ making intercession for vs, the same for euer? Dauid, Ps. 37. 37. bids vs, marke the perfect man, & behold the vpright:
& our Mediator Iesus christ making Intercession for us, the same for ever? David, Ps. 37. 37. bids us, mark the perfect man, & behold the upright:
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for the end of that man is peace. for the end of that man is peace.
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And it is worth the marking also, which Saint Paul saith of himselfe, 2 Tim. 4. 16, 17. No man stood with mee, notwithstanding the Lord stood with mee and strengthened mee,
And it is worth the marking also, which Saint Paul Says of himself, 2 Tim. 4. 16, 17. No man stood with me, notwithstanding the Lord stood with me and strengthened me,
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and I was deliuered out of the mouth of the Lyon, and the Lord will deliuer mee from euery euill worke,
and I was Delivered out of the Mouth of the lion, and the Lord will deliver me from every evil work,
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and will preserue mee vnto his heauenly Kingdome. Vpon what ground doth Paul speake this? surely, because he beleeued.and will preserve me unto his heavenly Kingdom. Upon what ground does Paul speak this? surely, Because he believed.
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So then, if wee beleeue Gods promises made in the Word, wee also may say as boldly as he, The Lord will deliuer vs from euery euill worke,
So then, if we believe God's promises made in the Word, we also may say as boldly as he, The Lord will deliver us from every evil work,
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and will preserue vs vnto his heauenly Kingdome. and will preserve us unto his heavenly Kingdom.
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Seeing then all our tribulation comes from the Lord, and he deales with vs most wisely and louingly;
Seeing then all our tribulation comes from the Lord, and he deals with us most wisely and lovingly;
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and neuer sends any tribulation, but for some good end;
and never sends any tribulation, but for Some good end;
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as namely, his owne glory, the example of our weake brethren, or our owne good, in trying, purging, quickning vs,
as namely, his own glory, the Exampl of our weak brothers, or our own good, in trying, purging, quickening us,
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and heaping more glory vpon vs:
and heaping more glory upon us:
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And lastly, seeing hee is with vs in all tribulation, and helpes vs to beare it,
And lastly, seeing he is with us in all tribulation, and helps us to bear it,
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and hath promised to giue a gracious issue;
and hath promised to give a gracious issue;
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wee shall shew our selues to be very vnreasonable men, if we wil not from hence forth set our selues to be patient in tribulation.
we shall show our selves to be very unreasonable men, if we will not from hence forth Set our selves to be patient in tribulation.
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I will conclude with S. Iames 5. 10. Take my brethren, the Prophets, who haue spoken in the name of the Lord,
I will conclude with S. James 5. 10. Take my brothers, the prophets, who have spoken in the name of the Lord,
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for an example of suffering affliction and of patience. Behold wee count them happy which inaure:
for an Exampl of suffering affliction and of patience. Behold we count them happy which inaure:
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Yee haue heard of the patience of Iob, and haue seene the end of the Lord;
Ye have herd of the patience of Job, and have seen the end of the Lord;
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that the Lord is very pittifull, and of tender mercy. Wherefore whatsoeuer your tribulation be, Be yee also patient vnto the comming of the Lord.that the Lord is very pitiful, and of tender mercy. Wherefore whatsoever your tribulation be, Be ye also patient unto the coming of the Lord.
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To whom be glory for euer and euer. Amen. FINIS.
To whom be glory for ever and ever. Amen. FINIS.
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Certaine touches vpon the Life and Death of the Right Honourable HENRIE, Earle of Southampton, and his true Image, IAMES, the Lord Wriothesley his eldest Sonne.
Certain touches upon the Life and Death of the Right Honourable HENRY, Earl of Southampton, and his true Image, JAMES, the Lord Wriothesley his eldest Son.
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TO THE READER.
TO THE READER.
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REader, beleeue me, 'tis not Gaine, nor Fame That makes me put in my neglected Name;
REader, believe me, it's not Gain, nor Fame That makes me put in my neglected Name;
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Mong'st learned Mourners that in Sable Verse, Doe their last Honour to this dolefull Herse.
Amongst learned Mourners that in Sable Verse, Do their last Honour to this doleful Hearse.
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Nor did these Lords, by liuing bountie, tie To Them, and to their Heires my Poetry:
Nor did these lords, by living bounty, tie To Them, and to their Heirs my Poetry:
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For, to speake plainly, though I am but poore; Yet neuer came I knocking to their doore:
For, to speak plainly, though I am but poor; Yet never Come I knocking to their door:
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Nor euer durst my low obscuritie, Once creepe into the luster of their die.
Nor ever durst my low obscurity, Once creep into the luster of their die.
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Yet since I am a Christian, and suppose My selfe obliged, both with Verse and Prose;
Yet since I am a Christian, and suppose My self obliged, both with Verse and Prose;
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Both with my Pencills, and my Pens best Art;
Both with my Pencils, and my Pens best Art;
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With eye, tongue, heart, and hand, and euery part In each right Noble well-deseruing Spirit, To honour Vertue, and commend true merit.
With eye, tongue, heart, and hand, and every part In each right Noble well-deserving Spirit, To honour Virtue, and commend true merit.
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Since first I breath'd and liu'd within the Shire, That giues a Title to this honoured Peere;
Since First I breathed and lived within the Shire, That gives a Title to this honoured Peer;
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Since twelue long Winters I, my little Flock Fedin that Isle that (wal'd with many a rock;
Since twelue long Winter's I, my little Flock Fedin that Isle that (waled with many a rock;
c-acp crd j n2 pns11, po11 j vvb np1 cst n1 cst (j-vvn p-acp d dt n1;
(5) dedication (DIV2)
71
Page 24
425
And circled with the Maine) against her shore, Hear's the proud Ocean euery day to rore;
And circled with the Main) against her shore, Hear's the proud Ocean every day to roar;
cc vvn p-acp dt j) p-acp po31 n1, zz dt j n1 d n1 pc-acp vvi;
(5) dedication (DIV2)
71
Page 39
426
And sitting there in sun-shine of his Glory Saw his faire Vertues, read his lifes true Story.
And sitting there in sunshine of his Glory Saw his fair Virtues, read his life's true Story.
cc vvg a-acp p-acp n1 pp-f po31 n1 vvd po31 j n2, vvb po31 ng1 j n1.
(5) dedication (DIV2)
71
Page 39
427
Who see's not, I haue reason to make one, In this Isle's, Churches, Countries common mone? Or thinks that in his losse I haue no part,
Who see's not, I have reason to make one, In this Isle's, Churches, Countries Common moan? Or thinks that in his loss I have no part,
r-crq vvi|pno12 xx, pns11 vhb n1 pc-acp vvi pi, p-acp d ng1, n2, ng1 j n1? cc vvz d p-acp po31 n1 pns11 vhb dx n1,
(5) dedication (DIV2)
71
Page 39
428
When the whole Kingdome seems to feele the smart? Let him that list his griefs in silence mutter, I cannot hold;
When the Whole Kingdom seems to feel the smart? Let him that list his griefs in silence mutter, I cannot hold;
c-crq dt j-jn n1 vvz pc-acp vvi dt n1? vvb pno31 cst vvd po31 n2 p-acp n1 vvi, pns11 vmbx vvi;
(5) dedication (DIV2)
71
Page 39
429
my plaints I needs must vtter:
my plaints I needs must utter:
po11 n2 pns11 av vmb vvi:
(5) dedication (DIV2)
71
Page 39
430
I must lament, and sigh, and write, and speake, Lest while I hold my tongue, my heart should breake. W. PETTIE.
I must lament, and sighs, and write, and speak, Lest while I hold my tongue, my heart should break. W. PETTIE.
pns11 vmb vvi, cc n1, cc vvi, cc vvi, cs cs pns11 vvb po11 n1, po11 n1 vmd vvi. np1 np1.
(5) dedication (DIV2)
71
Page 39
431
I. To the Right Honourable, HENRY, Earle of Southampton. THe changing World, and the Eternall Word;
I. To the Right Honourable, HENRY, Earl of Southampton. THe changing World, and the Eternal Word;
pns11. p-acp dt n-jn j, np1, n1 pp-f np1. dt j-vvg n1, cc dt j n1;
(6) section (DIV2)
71
Page 39
432
Nature, Art, Custome, Creatures all accord To proue (if any doubted) that we must (Since All haue sin'd) all die and turne to dust.
Nature, Art, Custom, Creatures all accord To prove (if any doubted) that we must (Since All have sinned) all die and turn to dust.
n1, n1, n1, n2 d n1 pc-acp vvi (cs d vvd) cst pns12 vmb (c-acp d vhb vvn) d vvb cc vvi p-acp n1.
(6) section (DIV2)
71
Page 39
433
But (deare SOVTHAMPTON) since deserued praise Came thronging on Thee faster then thy dayes;
But (deer SOVTHAMPTON) since deserved praise Come thronging on Thee faster then thy days;
cc-acp (j-jn np1) c-acp j-vvn n1 vvd vvg p-acp pno21 av-jc cs po21 n2;
(6) section (DIV2)
71
Page 39
434
Since thy Immortall Vertues then were seene (When thy graue head was gray) to be most greene;
Since thy Immortal Virtues then were seen (When thy graven head was grey) to be most green;
p-acp po21 j n2 av vbdr vvn (c-crq po21 j n1 vbds j-jn) pc-acp vbi av-ds j-jn;
(6) section (DIV2)
71
Page 39
435
VVe fooles began to hope that thy lifes date, Was not confined to our common fate.
We Fools began to hope that thy life's date, Was not confined to our Common fate.
pns12 n2 vvd pc-acp vvi d po21 ng1 n1, vbds xx vvn p-acp po12 j n1.
(6) section (DIV2)
71
Page 39
436
But that thou still should'st keep the worlds faire Stage, Acting all parts of goodnesse:
But that thou still Shouldst keep the world's fair Stage, Acting all parts of Goodness:
p-acp cst pns21 av vmd2 vvi dt ng1 j n1, vvg d n2 pp-f n1:
(6) section (DIV2)
71
Page 39
437
that Each Age Succeeding ours, might in thy action see, What Vertue, (in them dead) did liue in Thee.
that Each Age Succeeding ours, might in thy actium see, What Virtue, (in them dead) did live in Thee.
cst d n1 vvg png12, vmd p-acp po21 n1 vvi, q-crq n1, (p-acp pno32 av-j) vdd vvi p-acp pno21.
(6) section (DIV2)
71
Page 39
438
II. BVt oh vaine thoughts, though late, we find alas; The fairest flowers that th'earth brings forth are grass:
II But o vain thoughts, though late, we find alas; The Fairest flowers that earth brings forth Are grass:
crd cc-acp uh j n2, cs j, pns12 vvb uh; dt js n2 cst n1 vvz av vbr n1:
(7) section (DIV2)
71
Page 39
439
Wealth, Honor, Wisdome, Grace, nor Greatnesse can Adde one short moment to the life of Man. Time will not stay:
Wealth, Honour, Wisdom, Grace, nor Greatness can Add one short moment to the life of Man. Time will not stay:
n1, n1, n1, n1, ccx n1 vmb vvi crd j n1 p-acp dt n1 pp-f n1 n1 vmb xx vvi:
(7) section (DIV2)
71
Page 40
440
and the proud King of feanes; Not mov'd by any Presents, Prayers or teares;
and the proud King of feanes; Not moved by any Presents, Prayers or tears;
cc dt j n1 pp-f n2; xx vvn p-acp d n2, n2 cc n2;
(7) section (DIV2)
71
Page 40
441
Doth trample downe fraile flesh, and from the wombe Leads vs away close prisoners to the tombe.
Does trample down frail Flesh, and from the womb Leads us away close Prisoners to the tomb.
vdz vvi a-acp j n1, cc p-acp dt n1 vvz pno12 av j n2 p-acp dt n1.
(7) section (DIV2)
71
Page 40
442
III. To both the Lords.III. To both the lords.
np1. p-acp d dt n2.
(8) section (DIV2)
71
Page 40
443
ANd you braue Lords, the glorie of your Peeres, More laden with your Honors then your yeeres;
ANd you brave lords, the glory of your Peers, More laden with your Honours then your Years;
cc pn22 j n2, dt n1 pp-f po22 n2, av-dc vvn p-acp po22 n2 av po22 n2;
(8) section (DIV2)
71
Page 40
444
Deare to Your Soueraigne, faithfull to the State; Friends to Religion, ill men's feare and hate:
Dear to Your Sovereign, faithful to the State; Friends to Religion, ill men's Fear and hate:
n1 p-acp po22 n-jn, j p-acp dt n1; n2 p-acp n1, n-jn ng2 n1 cc n1:
(8) section (DIV2)
71
Page 40
445
Death, as his Captiues, here hath laid full lowe, And left your friends long legacies of woe.
Death, as his Captives, Here hath laid full low, And left your Friends long legacies of woe.
n1, c-acp po31 n2-jn, av vhz vvn j j, cc vvd po22 n2 av-j n2 pp-f n1.
(8) section (DIV2)
71
Page 40
446
Griefe to your Country, to your house sad losses, T'our Armies dread, to our designements crosses.
Grief to your Country, to your house sad losses, T'our Armies dread, to our designments Crosses.
n1 p-acp po22 n1, p-acp po22 n1 j n2, p-acp|po12 n2 np1-n, p-acp po12 n2 n2.
(8) section (DIV2)
71
Page 40
447
IIII. To the Liuing.IIII. To the Living.
crd. p-acp dt vvg.
(9) section (DIV2)
71
Page 40
448
TEll me (yee liuing wights) what marble heart, Weying our wants, doth not with sorrow smart To see those glorious Starres that shin'd so cleere, In our disconsolate darke Hemisphere:
TEll me (ye living wights) what Marble heart, Weighin our Wants, does not with sorrow smart To see those glorious Stars that shined so clear, In our disconsolate dark Hemisphere:
vvb pno11 (pn22 j-vvg n2) r-crq n1 n1, vvg po12 n2, vdz xx p-acp n1 j pc-acp vvi d j n2 cst vvd av j, p-acp po12 j j n1:
(9) section (DIV2)
71
Page 40
449
To see these Pillars, whose firme Basies prop't Our feeble State;
To see these Pillars, whose firm Basies propped Our feeble State;
pc-acp vvi d n2, rg-crq j n2 vvn po12 j n1;
(9) section (DIV2)
71
Page 40
450
the Cedars that oretop't The ayric clouds, yeelding to Birds a Neast, Shadow and shelter to the wearied Beast:
the Cedars that oretoped The ayric Clouds, yielding to Birds a Nest, Shadow and shelter to the wearied Beast:
dt n2 cst j-vvn dt j n2, vvg p-acp n2 dt n1, n1 cc n1 p-acp dt j-vvn n1:
(9) section (DIV2)
71
Page 40
451
Now by Death's bloudie hand, cut downe, defaced, Their Light ecclipsed, and their height abased?
Now by Death's bloody hand, Cut down, defaced, Their Light eclipsed, and their height abased?
av p-acp ng1 j n1, vvb a-acp, vvn, po32 n1 vvn, cc po32 n1 vvd?
(9) section (DIV2)
71
Page 40
452
V. To Death.V. To Death.
np1 p-acp n1.
(10) section (DIV2)
71
Page 40
453
YEt boast not (cruell Tyrant) of thy spoyle, since with thy conquest thou hast won the foile:
YEt boast not (cruel Tyrant) of thy spoil, since with thy conquest thou hast wone the foil:
av vvb xx (j n1) pp-f po21 n1, c-acp p-acp po21 n1 pns21 vh2 vvn dt n1:
(10) section (DIV2)
71
Page 40
454
For they (O happy Soules) diuinely armed Could not (though hit) be with thine arrowes harmed.
For they (Oh happy Souls) divinely armed Could not (though hit) be with thine arrows harmed.
c-acp pns32 (uh j n2) av-jn vvn vmd xx (c-acp vvn) vbb p-acp po21 n2 vvn.
(10) section (DIV2)
71
Page 40
455
Thus robbed, not of Beeing, but of Breath, Secure they triumph ouer stinglesse Death; And while their pure immortall part inherits The heauenly blisse, with glorified Spirits;
Thus robbed, not of Being, but of Breath, Secure they triumph over stingless Death; And while their pure immortal part inherits The heavenly bliss, with glorified Spirits;
av vvd, xx pp-f vbg, cc-acp pp-f n1, vvb pns32 vvb p-acp j n1; cc cs po32 j j n1 vvz dt j n1, p-acp vvn n2;
(10) section (DIV2)
71
Page 40
456
Their dust doth sleepe in hope, and their good name Liue's in th'eternall Chronicles of fame.
Their dust does sleep in hope, and their good name Live's in th'eternall Chronicles of fame.
po32 n1 vdz vvi p-acp n1, cc po32 j n1 vvz p-acp dt|j n2 pp-f n1.
(10) section (DIV2)
71
Page 41
457
VI. To the Hollanders vpon the returne of the Lords Corpes. HOlland: t'is knowne that you vnto our Nation Haue long bin linc'kt in friendlie Combination:VI. To the Hollanders upon the return of the lords Corpses. HOlland: It is known that you unto our nation Have long been linc'kt in friendly Combination:
crd. p-acp dt np1 p-acp dt n1 pp-f dt n2 n2. n1: pn31|vbz vvn cst pn22 p-acp po12 n1 vhb av-j vbn vvn p-acp j n1:
(11) section (DIV2)
71
Page 41
458
T'is knowne, that we to you haue daily, duly, All offices of loue performed truely.
it is known, that we to you have daily, duly, All Offices of love performed truly.
pn31|vbz vvn, cst pns12 p-acp pn22 vhb av-j, av-jn, d n2 pp-f n1 vvn av-j.
(11) section (DIV2)
71
Page 41
459
You still haue had protection from our Forts, Trade to our Townes, and harbour in our Ports;
You still have had protection from our Forts, Trade to our Towns, and harbour in our Ports;
pn22 av vhb vhn n1 p-acp po12 n2, n1 p-acp po12 n2, cc vvi p-acp po12 n2;
(11) section (DIV2)
71
Page 41
460
When big-swolne Spaine you threatend to deuour, We to your weaker ioyn'd our stronger power.
When big-swollen Spain you threatend to devour, We to your Weaker joined our Stronger power.
c-crq j np1 pn22 vvd pc-acp vvi, pns12 p-acp po22 jc vvn po12 jc n1.
(11) section (DIV2)
71
Page 41
461
And our old souldiers willingly, vnprest, Ran to your wars as fast as to some feast:
And our old Soldiers willingly, unprest, Ran to your wars as fast as to Some feast:
cc po12 j n2 av-j, vvn, vvd p-acp po22 n2 c-acp av-j c-acp p-acp d n1:
(11) section (DIV2)
71
Page 41
462
We man'd your Cities, and instead of stones, Helpt you to build your Bulwarks with our bones.
We maned your Cities, and instead of stones, Helped you to built your Bulwarks with our bones.
pns12 vvn po22 n2, cc av pp-f n2, vvn pn22 pc-acp vvi po22 n2 p-acp po12 n2.
(11) section (DIV2)
71
Page 41
463
Nor had your Castles now vnbattered stood, Had not your slime ben tempered with our blood. All this we did:
Nor had your Castles now unbattered stood, Had not your slime been tempered with our blood. All this we did:
ccx vhb po22 n2 av j vvd, vhd xx po22 n1 vbn vvn p-acp po12 n1. av-d d pns12 vdd:
(11) section (DIV2)
71
Page 41
464
and more are still content, With men, munition, mony to preuent Your future ruine; Hence with warie speede Our state sent ouer to your latest neede. Ten Noble heads,
and more Are still content, With men, munition, money to prevent Your future ruin; Hence with wary speed Our state sent over to your latest need. Ten Noble Heads,
cc n1 vbr av j, p-acp n2, n1, n1 pc-acp vvi po22 j-jn n1; av p-acp j n1 po12 n1 vvd a-acp p-acp po22 js n1. crd j n2,
(11) section (DIV2)
71
Page 41
465
and twice ten thousand hands, All prest to execute their wise commands:
and twice ten thousand hands, All pressed to execute their wise commands:
cc av crd crd n2, d vvn pc-acp vvi po32 j n2:
(11) section (DIV2)
71
Page 41
466
Mongst them our good Southampton, and his ioy, Deare Iames in hart a man, in age a boy.
Amongst them our good Southampton, and his joy, Dear James in heart a man, in age a boy.
p-acp pno32 po12 j np1, cc po31 n1, n1 np1 p-acp n1 dt n1, p-acp n1 dt n1.
(11) section (DIV2)
71
Page 41
467
But oh your fatall fields, vnhappie soile, Accurst Acheldama, foule den of spoile, Deaths Hospitall, like Hell the place of woe, Admit all commers, but nere let them goe;
But o your fatal fields, unhappy soil, Accursed Acheldama, foul den of spoil, Death's Hospital, like Hell the place of woe, Admit all comers, but never let them go;
p-acp uh po22 j n2, j n1, j-vvn np1, j n1 pp-f n1, ng1 n1, j n1 dt n1 pp-f n1, vvb d n2, cc-acp av-x vvb pno32 vvi;
(11) section (DIV2)
71
Page 41
468
Churl's to your aide, we sent strong liuing forces, And you in lieu returne vs liuelesse corses. Ah Noble Lords:
Churl's to your aid, we sent strong living forces, And you in lieu return us Lifeless corpses. Ah Noble lords:
n1|vbz p-acp po22 n1, pns12 vvd j j-vvg n2, cc pn22 p-acp n1 vvb pno12 j n2. uh j n2:
(11) section (DIV2)
71
Page 41
469
went you so farre to haue Your Death, and yet come home to seeke a graue?
went you so Far to have Your Death, and yet come home to seek a graven?
vvd pn22 av av-j pc-acp vhi po22 n1, cc av vvb av-an pc-acp vvi dt j?
(11) section (DIV2)
71
Page 41
470
VII. To the young Lord. BRight starre of Honour, what celestiall fires 〈 … 〉 thy youthfull bloud;VII. To the young Lord. BRight star of Honour, what celestial fires 〈 … 〉 thy youthful blood;
np1. p-acp dt j n1. j n1 pp-f n1, r-crq j n2 〈 … 〉 po21 j n1;
(12) section (DIV2)
71
Page 41
471
that thy desires Mount vp so fast to Glories highest Spheres, So farre beyond thine equalls and thy yeares? Whil'st others Noblie borne, ignoblie staine Their bloud and youth with manners base and vaine, Thou to thy Fathers holie lessons lending Thine eare;
that thy Desires Mount up so fast to Glories highest Spheres, So Far beyond thine equals and thy Years? Whilst Others Nobly born, ignobly stain Their blood and youth with manners base and vain, Thou to thy Father's holy Lessons lending Thine ear;
cst po21 n2 vvb a-acp av av-j p-acp n2 js n2, av av-j p-acp po21 n2-jn cc po21 n2? cs n2-jn av-j vvn, av-j vvi po32 n1 cc n1 p-acp n2 j cc j, pns21 p-acp po21 ng1 j n2 vvg po21 n1;
(12) section (DIV2)
71
Page 42
472
and to his liue's faire patterne bending Thy steps; did'st daily learne for sport or need Nimblie to mount and man thy barbed steed;
and to his live's fair pattern bending Thy steps; didst daily Learn for sport or need Nimbly to mount and man thy barbed steed;
cc p-acp po31 ng1 j n1 vvg po21 n2; vdd2 av-j vvi p-acp n1 cc vvi av-j pc-acp vvi cc n1 po21 j-vvn n1;
(12) section (DIV2)
71
Page 42
473
Fairelie thy serious thoughts to write or speake, Stoutlie vpon thy foe, thy lance to breake.
Fairly thy serious thoughts to write or speak, Stoutly upon thy foe, thy lance to break.
av-j po21 j n2 pc-acp vvi cc vvi, av-j p-acp po21 n1, po21 n1 pc-acp vvi.
(12) section (DIV2)
71
Page 42
474
It did not with thine actiue spirit suite To wast thy time in fingring of a Lute,
It did not with thine active Spirit suit To wast thy time in fingering of a Lute,
pn31 vdd xx p-acp po21 j n1 n1 pc-acp vvi po21 n1 p-acp vvg pp-f dt n1,
(12) section (DIV2)
71
Page 42
475
Or sing mong'st Cupids spirits a puling Dittie To moue some femall Saint to loue or pittie.
Or sing amongst Cupids spirits a puling Ditty To move Some female Saint to love or pity.
cc vvi p-acp npg1 n2 dt j-vvg n1 pc-acp vvi d j-jn n1 pc-acp vvi cc n1.
(12) section (DIV2)
71
Page 42
476
T'was Musick to thine eare in ranged batle To heare sad Drums to grone, harsh Trumpets ritle:
Was Music to thine ear in ranged batle To hear sad Drums to groan, harsh Trumpets ritle:
pn31|vbds n1 p-acp po21 n1 p-acp j-vvn vvi pc-acp vvi j n2 pc-acp vvi, j n2 j:
(12) section (DIV2)
71
Page 42
477
Or see, when clouds of bloud do rent in sunder, The pouders lightning, and the Canons thunder.
Or see, when Clouds of blood do rend in sunder, The powders lightning, and the Canonas thunder.
cc vvi, c-crq n2 pp-f n1 vdb vvi p-acp av, dt n2 n1, cc dt ng1 n1.
(12) section (DIV2)
71
Page 42
478
And when thou might'st at home haue liued free From cares and feares in soft securitie, Thou scorning such dishonorable ease, To all the hazards both of land and sea's, Against Religions and thy Countries foes, Franklie thy selfe and safetie did'd expose.
And when thou Mightest At home have lived free From Cares and fears in soft security, Thou scorning such dishonourable ease, To all the hazards both of land and sea's, Against Religions and thy Countries foes, Frankly thy self and safety did expose.
cc c-crq pns21 vmd2 p-acp n1-an vhb vvn j p-acp n2 cc vvz p-acp j n1, pns21 vvg d j n1, p-acp d dt n2 d pp-f n1 cc ng1, p-acp n2 cc po21 ng1 n2, av-j po21 n1 cc n1 vdd vvi.
(12) section (DIV2)
71
Page 42
479
O Sacred virtue thy mild modest glances, Rais'd in his tender heart, these amorous trances,
O Sacred virtue thy mild modest glances, Raised in his tender heart, these Amoros trances,
sy j n1 po21 j j n2, vvn p-acp po31 j n1, d j n2,
(12) section (DIV2)
71
Page 42
480
For thy deare loue so dearely did he weane His youth from pleasures, and from lusts vncleane:
For thy deer love so dearly did he wean His youth from pleasures, and from Lustiest unclean:
c-acp po21 j-jn n1 av av-jn vdd pns31 vvi po31 n1 p-acp n2, cc p-acp n2 j:
(12) section (DIV2)
71
Page 42
481
And so in thy straight narrow paths still treading, He found the way to endlesse glorie leading.
And so in thy straight narrow paths still treading, He found the Way to endless glory leading.
cc av p-acp po21 j j n2 av vvg, pns31 vvd dt n1 p-acp j n1 vvg.
(12) section (DIV2)
71
Page 42
482
VIII.
VIII.
np1.
(13) section (DIV2)
71
Page 42
483
But soft (sad Muse) tis now no fitting taske, The prayses of his well spent Youth t'vnmaske, To sing his pious cares, his studious night's, His thriftie daies, his innocent delights, Or tell what store of vsefull obseruations He gain'd at home and mong'st the neighbring Nations.
But soft (sad Muse) this now no fitting task, The praises of his well spent Youth t'vnmaske, To sing his pious Cares, his studious night's, His thrifty days, his innocent delights, Or tell what store of useful observations He gained At home and amongst the neighbouring nations.
p-acp j (j n1) pn31|vbz av av-dx j-vvg n1, dt n2 pp-f png31 av j-vvn n1 pc-acp|vvi, pc-acp vvi po31 j n2, po31 j ng1, po31 j n2, po31 j-jn n2, cc vvb r-crq n1 pp-f j n2 pns31 vvd p-acp n1-an cc p-acp dt j-vvg n2.
(13) section (DIV2)
71
Page 43
484
Leaue we this virgin theame vntouch't, vntainted, Till some more happie hand so liuely paint it, That all Posteritie may see,
Leave we this Virgae theme untouched, untainted, Till Some more happy hand so lively paint it, That all Posterity may see,
n1 pns12 d n1 n1 j, j, c-acp d dc j n1 av av-j vvi pn31, cst d n1 vmb vvi,
(13) section (DIV2)
71
Page 43
485
and read, His liuing virtues when hee's cold and dead.
and read, His living Virtues when he's cold and dead.
cc vvi, po31 j-vvg n2 c-crq pns31|vbz j-jn cc j.
(13) section (DIV2)
71
Page 43
486
IX. (SWeet Youth) what made thee hide thine amorous face, And cheekes scarce downie in a steelie case,
IX. (SWeet Youth) what made thee hide thine Amoros face, And cheeks scarce downy in a steely case,
crd. (j n1) r-crq vvd pno21 vvi po21 j n1, cc n2 av-j j p-acp dt j n1,
(14) section (DIV2)
71
Page 43
487
And like yong Cupid vnder Mars his sheild, Mongst men of armes to braue it in the field? Thought'st thou (o fondling) cruell death would pitty The faire, the yong, the noble, wise and witty, More then the foule and foolish, base and old? Oh no:
And like young Cupid under Mars his shield, Amongst men of arms to brave it in the field? Thoughtest thou (oh fondling) cruel death would pity The fair, the young, the noble, wise and witty, More then the foul and foolish, base and old? O no:
cc av-j j np1 p-acp vvz po31 n1, p-acp n2 pp-f n2 pc-acp vvi pn31 p-acp dt n1? vvd2 pns21 (uh n1) j n1 vmd vvi dt j, dt j, dt j, j cc j, av-dc cs dt j cc j, j cc j? uh uh-dx:
(14) section (DIV2)
71
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488
the tirant bloudy, blind and bold, All the wide world in single combate dareth, And no condition, sex or age he spareth.
the tyrant bloody, blind and bold, All the wide world in single combat dareth, And no condition, sex or age he spares.
dt n1 j, j cc j, d dt j n1 p-acp j n1 vvz, cc dx n1, n1 cc n1 pns31 vvz.
(14) section (DIV2)
71
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489
X. YEt some supposed since in open fight Thou had'st so often scap't his murdering might, That sure he fear'd to throw his fatall dart Against thine innocent faith-armed heart: Yet sooth to say;
X. YEt Some supposed since in open fight Thou Hadst so often scaped his murdering might, That sure he feared to throw his fatal dart Against thine innocent faith-armed heart: Yet sooth to say;
fw-la av d vvn a-acp p-acp j n1 pns21 vhd2 av av vvd po31 j-vvg n1, cst av-j pns31 vvd pc-acp vvi po31 j n1 p-acp po21 j-jn j n1: av n1 pc-acp vvi;
(15) section (DIV2)
71
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490
twas thy sweet louely youth That so often mou'd flint-harted Death to ruth.
it thy sweet lovely youth That so often moved flint-harted Death to ruth.
pn31|vbds po21 j j n1 cst av av vvn j n1 p-acp n1.
(15) section (DIV2)
71
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491
Though now intangled in thy locks of amber The inamour'd monster dogs thee to thy chamber,
Though now entangled in thy locks of amber The enamoured monster Dogs thee to thy chamber,
cs av vvn p-acp po21 n2 pp-f n1 dt j-vvn n1 n2 pno21 p-acp po21 n1,
(15) section (DIV2)
71
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492
And there (alas) to end the mortall strife, He rauish thee of beautie and of life.
And there (alas) to end the Mortal strife, He ravish thee of beauty and of life.
cc a-acp (uh) p-acp vvi dt j-jn n1, pns31 vvi pno21 pp-f n1 cc pp-f n1.
(15) section (DIV2)
71
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493
XI. To Nature. NAture, although we learne in Graces schoole, That children must not call their mother foole.XI. To Nature. NAture, although we Learn in Graces school, That children must not call their mother fool.
crd. p-acp n1. n1, cs pns12 vvb p-acp ng1 n1, cst n2 vmb xx vvi po32 n1 n1.
(16) section (DIV2)
71
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494
Yet when we see thee lauishly to burne, Two or three lights when one would serue the turne.
Yet when we see thee lavishly to burn, Two or three lights when one would serve the turn.
av c-crq pns12 vvb pno21 av-j p-acp n1, crd cc crd n2 c-crq pi vmd vvi dt n1.
(16) section (DIV2)
71
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495
When we perceiue thee through affection blind, Cocker the wicked, to the good vnkind. Ready the stinking rankest Weeds to cherish, When Lillies, Violets, and sweet Roses perish: When we perceive thee through affection blind, Cocker the wicked, to the good unkind. Ready the stinking rankest Weeds to cherish, When Lilies, Violets, and sweet Roses perish:
c-crq pns12 vvb pno21 p-acp n1 j, vvb dt j, p-acp dt j j. j dt j-vvg js n2 pc-acp vvi, c-crq n2, n2, cc j n2 vvi:
(16) section (DIV2)
71
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496
Wee cannot chuse but tell thee 'tis our thought, That age or weaknesse (Nature) makes thee dote.
we cannot choose but tell thee it's our Thought, That age or weakness (Nature) makes thee dote.
pns12 vmbx vvi cc-acp vvb pno21 pn31|vbz po12 n1, cst n1 cc n1 (n1) vvz pno21 vvb.
(16) section (DIV2)
71
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497
XII. Natures reply to the Censure. VAine men, how dare yee, in your thoughts vnholy;XII. Nature's reply to the Censure. Vain men, how Dare ye, in your thoughts unholy;
np1. n2 vvb p-acp dt n1. j n2, q-crq vvb pn22, p-acp po22 n2 j;
(17) section (DIV2)
71
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498
Mee, (nay your Maker) to accuse of folly? And all impatient with your plaints importune Heav'n, Earth,
Me, (nay your Maker) to accuse of folly? And all impatient with your plaints importune Heaven, Earth,
pno11, (uh-x po22 n1) pc-acp vvi pp-f n1? cc d j p-acp po22 n2 vvb n1, n1,
(17) section (DIV2)
71
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499
and Hell, Death, Destiny, and Fortune? When 'tis not these poore Instruments that cause Your Crosses:
and Hell, Death, Destiny, and Fortune? When it's not these poor Instruments that cause Your Crosses:
cc n1, n1, n1, cc n1? c-crq pn31|vbz xx d j n2 cst vvb po22 n2:
(17) section (DIV2)
71
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500
but the neuer changing Lawes Of your Almightie, mercifull Creator; Who sitting supreme Iudge and Moderator Of mens affaires:
but the never changing Laws Of your Almighty, merciful Creator; Who sitting supreme Judge and Moderator Of men's affairs:
cc-acp dt av-x j-vvg n2 pp-f po22 j-jn, j n1; r-crq vvg j n1 cc n1 pp-f ng2 n2:
(17) section (DIV2)
71
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501
doth gouerne and dispence All, by his All-disposing Prouidence; And equally his glorious ends aduances By good or bad, happy or haplesse chances.
does govern and dispense All, by his All-disposing Providence; And equally his glorious ends advances By good or bad, happy or hapless chances.
vdz vvi cc vvi d, p-acp po31 j n1; cc av-j po31 j n2 n2 p-acp j cc j, j cc j n2.
(17) section (DIV2)
71
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502
XIII. To the Right Honourable, Elizabeth, Countesse of Southampton.XIII. To the Right Honourable, Elizabeth, Countess of Southampton.
np1. p-acp dt n-jn j, np1, n1 pp-f np1.
(18) section (DIV2)
71
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503
GReat and good Lady, though wee know full well, What tides of griefe in your sad brest doe swell:
GReat and good Lady, though we know full well, What tides of grief in your sad breast do swell:
j cc j n1, cs pns12 vvb av-j av, q-crq n2 pp-f n1 p-acp po22 j n1 vdb vvi:
(18) section (DIV2)
71
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504
Nor can in this our simple mourning Verse, The thousand'th part of your deepe cares reherse.
Nor can in this our simple mourning Verse, The thousand'th part of your deep Cares rehearse.
ccx vmb p-acp d po12 j j-vvg n1, dt j-vvn n1 pp-f po22 j-jn n2 vvi.
(18) section (DIV2)
71
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505
Yet as the lesser rivulets and fountaines, Run hastning from the Fields, the Meads, & Mountaines, Their siluer streames into the Sea to poure,
Yet as the lesser rivulets and fountains, Run hastening from the Fields, the Meads, & Mountains, Their silver streams into the Sea to pour,
av c-acp dt jc n2 cc n2, vvb vvg p-acp dt n2, dt n2, cc n2, po32 n1 n2 p-acp dt n1 pc-acp vvi,
(18) section (DIV2)
71
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506
So flow our tributary teares to your;
So flow our tributary tears to your;
av vvb po12 n-jn n2 p-acp po22;
(18) section (DIV2)
71
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507
That from the boundlesse Ocean of your sorrow Our eyes new springs, our harts new griefs may borrow.
That from the boundless Ocean of your sorrow Our eyes new springs, our hearts new griefs may borrow.
cst p-acp dt j n1 pp-f po22 n1 po12 n2 j n2, po12 n2 j n2 vmb vvi.
(18) section (DIV2)
71
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508
XIIII. Eidem. COuld we as easily comfort, as complaine; Then haply this our charitable paine, Might merit from your grieued heart some thanks:
XIIII. Eidem. COuld we as Easily Comfort, as complain; Then haply this our charitable pain, Might merit from your grieved heart Some thanks:
crd. np1. vmd pns12 p-acp av-j n1, c-acp vvb; av av d po12 j n1, vmd vvi p-acp po22 j-vvn n1 d n2:
(19) section (DIV2)
71
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509
But oh, our griefs so swell aboue the banks Of shallow custome, and the feeble fences That are oppos'd by Reason, Art, or Senses;
But o, our griefs so swell above the banks Of shallow custom, and the feeble fences That Are opposed by Reason, Art, or Senses;
cc-acp uh, po12 n2 av vvi p-acp dt n2 pp-f j n1, cc dt j n2 cst vbr vvn p-acp n1, n1, cc n2;
(19) section (DIV2)
71
Page 45
510
That if Religion rul'd not our affections, And pacifi'd our passions insurrections;
That if Religion ruled not our affections, And pacified our passion insurrections;
cst cs n1 vvd xx po12 n2, cc vvn po12 n2 n2;
(19) section (DIV2)
71
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511
We should in mourning misse, both meane and scope, And sorrow (Pagan-like) sans Faith or Hope.
We should in mourning miss, both mean and scope, And sorrow (Pagan-like) sans Faith or Hope.
pns12 vmd p-acp n1 vvi, d j cc n1, cc n1 (j) p-acp n1 cc n1.
(19) section (DIV2)
71
Page 45
512
XV. Eidem. MAdam, though we but aggrauate your Crosses, Thus sadly to repeat your former losses:
XV. Eidem. MAdam, though we but aggravate your Crosses, Thus sadly to repeat your former losses:
crd. np1. n1, cs pns12 cc-acp vvi po22 n2, av av-j pc-acp vvi po22 j n2:
(20) section (DIV2)
71
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513
Whil'st you sit comfortlesse, as all vndone, Mourning to lack an Husband and a Sonne.
Whilst you fit comfortless, as all undone, Mourning to lack an Husband and a Son.
cs pn22 vvb av-j, c-acp d vvn, vvg pc-acp vvi dt n1 cc dt n1.
(20) section (DIV2)
71
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514
Yet may it giue your grieued heart some ease, To saile with company in sorrow's Sea's;
Yet may it give your grieved heart Some ease, To sail with company in sorrow's Sea's;
av vmb pn31 vvi po22 j-vvn n1 d n1, pc-acp vvi p-acp n1 p-acp ng1 ng1;
(20) section (DIV2)
71
Page 45
515
To thinke in them you are not tost alone, But haue the Kingdome partner in your mone:
To think in them you Are not tossed alone, But have the Kingdom partner in your moan:
p-acp vvb p-acp pno32 pn22 vbr xx vvn av-j, cc-acp vhb dt n1 n1 p-acp po22 n1:
(20) section (DIV2)
71
Page 45
516
To thinke that those for whom you weep, are blest, Lodg'd in the heauenly harbour, where they rest Secure, nere more to grieue, to want, to feare, To sin, to Die,
To think that those for whom you weep, Are blessed, Lodged in the heavenly harbour, where they rest Secure, never more to grieve, to want, to Fear, To sin, to Die,
pc-acp vvi cst d p-acp ro-crq pn22 vvb, vbr vvn, vvn p-acp dt j n1, c-crq pns32 vvb j, av-x av-dc pc-acp vvi, pc-acp vvi, pc-acp vvi, pc-acp vvi, pc-acp vvi,
(20) section (DIV2)
71
Page 45
517
or to let fall a teare.
or to let fallen a tear.
cc pc-acp vvi vvi dt n1.
(20) section (DIV2)
71
Page 45
518
So though heauens high Decree haue late bereft you Of two at once, yet hath his bountie left you Many faire daughters,
So though heavens high decree have late bereft you Of two At once, yet hath his bounty left you Many fair daughters,
av cs n2 j n1 vhb av-j vvn pn22 pp-f crd p-acp a-acp, av vhz po31 n1 vvd pn22 d j n2,
(20) section (DIV2)
71
Page 45
519
and a sonne t' inherit Your Loue, our Honour, and his Fathers Spirit. W. P.
and a son to inherit Your Love, our Honour, and his Father's Spirit. W. P.
cc dt n1 pc-acp vvi po22 n1, po12 n1, cc po31 ng1 n1. np1 np1
(20) section (DIV2)
71
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