their gods,then the Chriftians did in the worshipping Cap.7. of theirs. Certainly, the ancient godly Fathers could not have heard this argument of outward profperity, of outward pomp and glory in the world, pleaded as a fign of the true Church, and of Gods love, but with much indignation; How cross is this to Scripture where we finde the eftate of Gods people hath ufually been a poor afflicted estate. And furely, the Papifts could not always plead this argument; time hath been when the Goths, Vandals, Hunnes, and Turks, have been more profperous then they. The Emperor, Henry the fourth, was much hated by the Bishop of Rome, and yet he was not unprofperous in his way when the Pope curfed him, and made Petra deanother Emperor, namely, Rodulphus King of Swe- dit Petro, via: ; yet this Emperor of his fetting up, profpered dem Ronot at all, but was overcome, and flain by Henry dulpho. The Pope after fet up another, and he was flain by a woman: yea, he fet up a third after him against Hen

ry

Petrus di

Jef. con

the fourth; he likewife was taken in a Mill, and whitakeflain by the Emperor at the last, the Pope himselfs de Ecwas caft out of his Seat, and caft into Prifon, and troverfia dyed in extreme dolours of minde, for that he had quinta. fo wronged the Emperor; and as it is reported, he asked pardon of him.

And as outward profperity hath not been always an argument that they could make use of; fo we hope that time will come, when they fhall make use of it no more, when their judgements fhall be altered, and this argument wherein now they boast, fhall for ever fail them; but for the prefent, though now the be crowned with Diamonds, and cloathed with Scarlet, yet still she is the mother of Harlots, and the

c. 16.

Ego non

Cap.7. abominations of the earth. I have not, fays Luther, babco aliu a stronger argument against the Papal Kingdom, then contra Pa this, that it is without the cross.

fæ regnum

robuftius

Luth. T.

323.

Let none amongst us deceive themselves, by restargumenti ing upon outward profperity,as an argument of Gods an quod love, for their everlafting eftates. Many have no fine crucc other hold to lean upon for their falvation but this regnat. all thofe folemn proteftations of God against this in his word; all the works of Gods providence towards his own people,in leading them on in an afflicted condition, and towards the wicked in giving them the fat of the earth, will not take mens hearts off from this false reasoning,but ftill they will think,if God did not love them,furely he would not let them profper fo as he doth. A painted face is as certain an argument of a good complexion, as this is of a good condition. When God fhall come hereafter, to take up his own to himsef, he will not look so much amongst the great ones of the earth, the rich, the gorgious attires, fumptuous houses, furnished tables, as amongst the the perfecuted, contemned, fcorned company; out of them he will finde his own; Mal. 3. 17. In that 3.17. day when I make up my jewels, faith the Lord: the phrase notes, that Gods jewels now do lie fcattered in the dirt, and God hath his time to make them up; God paffes by Pallaces, and looks in at cottages; he paffes by the rich, and takes the poor; he paffes by the honorable, and takes the defpifed ones.

3.

Thirdly, hence we have a confirmation of another life after this, certainly thefe things cannot always continue, it is impoffible that the godly should always be in this poor, afflicted, diftreffed condition : it is not against the rule of justice to fuffer this for a

while, that way may be made to other of Gods in- Cap.7. tentions, but that there never should be any righting of their caufe, that there fhould never be seen a difference between him that feareth God, and him that feareth him not; that God fhould never appear to judge in the Earth, that there fhould never be a reward for the righteous, this cannot be. The fouls that are under the Altar, which were of those who were put to death for the Teftimony of Christ they cry, How long, O Lord, holy and true, will it be before thou avengeft thy felf for the blood of thy Saints? S. Paul reasons ftrongly from this argument, 1 Cor. 15. 19. to prove the refurrection; For, faith he, if in this life onely we have hope in Christ, we are of all men most miferable. When therefore we fee the godly to be wronged,and perfecuted, when we fee iniquity to be in the place of righteousness, and wickednes in the place of judgement,let us not be offended,but fay in our hearts, God fhall judge the righteous. and the wicked for there is a time for every purpose and every work; And as Chap.5.8.When thou feeft the op- Ecclef. 3. preffion of the poor, and violent perverting of judge-16, 17. ment, marvel not at the matter, for he that is higher. then the highest regardeth. If God fhould always profper his fervants in this life, then it would be Quid ni thought he intended no other for them, but he with-errenas draws his hand here, that we might be taught to look for another.

divitias poffiderent Sancti cum fela adbuc

terrena pa

In the times under the Law, God did ufually more profper his people in outward things, then now hem pro does,and the reafon may be because then Chrift was terenbut darkly revealed, the riches of spiritual mercies Bern. dewere not much made known; there was but littlelamat. de mention tis verbi

F

ur à deo

писст

Chriftü &

aternam

veniente

Cap.7. mention made of that eternal life, which is to come Promifo hereafter, we have very few texts of Scripture in the corporalis eft ceuNux Old Teftament, wherein there is any clear mention qua tegit made of eternal life, but in the times of the Gospel, God calls his people to a more fuffering condition then he did then,and therefore the mystery of Chrift, vitam,ita the glorious promifes of the Gospel, the Doctrine of Chrifto te the refurrection,and the ways of God in that eternity ta feu cor which is to come hereafter, are more clearly and fultex frangitur, in-ly revealed. It is an excellent expreffion that Luther quem u hath to this purpose: Bodily promifes,fays he,is as the cleus in hell or husk that covers the nut, which is Chrift, and clufus eft, eternal life; wherefore Chrift coming, the shell, the husk,is broken and taken off, that is, temporal promifes ceafe, and the spiritual fucceed; he means in comparifon of that it was under the Law.

boc eft,

ceffat proporalis

miffo tem

fuccedit

piritualis, Gen c. 17

Luth, in

The Reason why the Pharifees fcorned at Chrift preaching against seeking the things of the world, Luke 13. 14. was, because the promises were fo large for temporal things. Wherefore when Chrift would teach them not to feek thofe which they conceived the chief bleffings of God contained in the promises, they deride him; hence Chrift tells them ver. 16. The Law and the Prophets were till Iohn,till then the promises ran much upon temporal things, but now the Kingdom of heaven fuffers violence, there is now another maner of kingdom revealed, fought after in another way then ever formerly. I dare appeal to thy confcience, whosoever thou art; canst thou think otherwife in thy confcience, but that those who walk close with God,fubjecting their hearts and lives unto his fear, must be most beloved of him? they muft needs be nearer that eternal good, and foun

tain of all happiness, then vile wretched finners, who Cap.7. walk according to their lufts, who are vile and abominable in their ways. When thou seeft Gods pcople to be fo low, fo diftreffed, fo afflicted,either thou must be convinced strongly that there is a time, wherein all shall be called over again, or else thou art an Atheift; God will convince thee another day by this argument, Did you not fee what were the ways of my providence towards my people? Might you not have gathered from thence, that there was another time a coming ?

Fourthly, Learn we hence to judge wifely of the poor, of the afflicted, and perfecuted. Pfalm 41. 1. Far be it from us to think they are forfaken of God: let us not be offended at Religion, because troubles follow the profeffion of it; the bleffing that comes by profeffion of the truth, confifts not in fuch a peace as frees from trouble, but in giving peace and reft to the foul in the middeft of troubles. Luther hath an excellent fpeech for this in one of his Epiftles ad fed præpo

Tonitorem.

Pacem tu

quaris &

affect as,

ferè, quia quomodo

dat tu qua

ris, non quomodo Chriftus

Deus pacem Tuam poffu

You seek and affect peace, but prepofteroufly, muudus fuch as the worlds peace, not Chrifts, who gives peace in the middeft of troubles; as he faith, Rule thou in the middeft of thine Enemies. Now the caufe of the Church calls for a wife judging: How many carnal people are ready to think that Popery is ra- in medither the truth, and that the Religion of Proteftants um nullus is not right, because God hath of late fo pacis,id eft, years omnium grievoutly afflicted his Church? What, would God tentationi fuffer his own people (fay they) his own truth thus ficut dicit, to be beaten down? As they formerly faid of Chrift, in medio Let him fave him, feeing he delighted in him, so inimicori

Dominare

tuorum.