power pull hym out of his seate or at the least wise wishe there were no God at all to punish sinne after this lyfe Let euerie sinner examine the botome of his conscience in this point whether he could not be content there were no immortalitie of the sowle no reckoninge after this lyfe no iudge no punishment no hell and consequentlye no God to the ende he might the more securelie enioye his pleasures And because God which searcheth the harte and reynes seethe well this trayterous affection of sinners towardes hym lurkinge wīthin their bowels how smothe so euer their wordes are therfore he denounceth them for his enemies in the scripture and professeth open warre and hostilitie against them And then suppose you what a case thes vnfortunate men are in beinge but seely wormes of the earth when they haue suche an enemye to fight againstthem as doth make the verie heauens to tremble at his looke And yet that it is so heare what he sayeth what he threatneth what he thūdreth against them After he had by the mouth of Esaye the prophet repeated many synnes abhominable in his sight as the takinge of bribes oppressinge of poore people and the lyke He defieth the doers therof as his open enymies saying This saieth the lorde of hoostes the stronge lord of hoostes of Israell Beholde I uvilbe reuenged vppon my enimies and uvill comfort my selfe in their destruction And the prophet Dauid as he was a man in most high fauour with God and made prceuie to his secretes aboue all other so he more than any other doth vtter this seuere meaning and infinite displeasure in God against synners calling them his enemies vessels of his wrath and ordayned to eternall ruyne and destructiō and complaineth that the world will not beleeue this point An unvvise mā saieth he vvill not learne this nether uvill the foole vnderstand it VVhat is this hovv synners after they are spronge vp and vvorkers of iniquitie after they haue appeared to the vvorlde doe perishe euerlastingly And what is the reason of this he aunswereth immediatly because thy enimies o lorde behold o Lorde thy enimies shall perishe and all those that vvorcke iniquitie shal be consumed By this we see that all synners be enemyes to God and God to them and we see also vpon what grounde and reason But yet for the further iustifyinge of godes seueritie let vs consider in what measure his hatred is towardes synne how greate how far it proceedeth within what boundes it is comprehended or yf it hath any lymites or bondes at all as in deede it hath not but is infinit that is without measure or limitation And to vtter the matter as in trueth it standeth if all the tongues in the vvorlde were made one tongue and all the vnderstandinges of all creatures I meane of angels and men were made one vnderstandinge yet could nether this tongue expresse nor this vnderstandinge cōceiue the greate hatred of gods harte towards euery mortall synne which we committ And the reason hereof standeth in tvvo poyntes First for that God by hovv much more he is better than we are by so muche more he loueth goodnes and hateth synne than we doe And because he is infinitelie good therfore his loue to goodnes is infinite as also his hatred to euill and consequentlye his rewardes to them bothe are infinite the one in hell the other in heauen Secondlie we see by experience that how much more greate and worthie the person is against whome an offence is cōmitted so much greater the offence is as the selfe same blow geuen to a seruant and to a prince differeth greatlye in offence and deseruethe different hatred and punishment And for that euerie mortall sinne which we committ is donne directlye against the person of God hym selfe as hath bene declared before whose dignitie is infinite therfore the offence or guylt of euery such sinne is infinite and cōsequētly deserueth infinite hatred infinite punishment at gods handes Hereof foloweth the reason of diuers thinges both sayed and donne by God in the scriptures taught by diuines towchinge matter of mortall sinne whiche seeme straunge vnto the wisedome of the worlde and in deede scarce credible as first of all that dreadfull punishment of eternall irreuocable damnation of so manie thowsandes yea millions of Angels created to glorie with almost infinite perfection and that for one onlye sinne once committed that onlye in thought as diuines doe holde Secondlye the rigourous punishment of our first parents Adam and Eue all their posteritie for eatinge of one seely aple for whiche fault besides the chastysinge of the offenders them selues and all the creatures of the earth for the same and all their children and of spring after them bothe before our redemption and sence for albeit we are deliuered from the guilte of that sinne yet temporall punishmentes remaine vpon vs for the same as hunger thirst cold sicknes death and a thowsand miseries more besides also the infinite men damned for the same before the comming of Christ by the space of fower thowsand yeres and also synce as infidels which are not baptized and others be sides this I say which in mans reason maye seeme seuere enough godes wrath iustice could not be satisfied except his owne soone had come downe into the worlde and taken our flesh vpon hym and by his paines satisfied for the same And when he was come downe had in our fleshe subiected hym selfe vnto his fathers iustice albeit the loue his father bare hym were infinite and euery litle paine that he tooke for vs or at leastwise euery litle dropp of bloode which he shed had ben sufficient for the satisfiynge of the whole offences for that his fleshe being vnited to his godhead made euerie such satisfactorie actiō of his of infinite value and merite and consequently of infinite satisfaction for the infinitnes of Adams sinne yet that God might shew the greatnes of his hatred and iustice against sinne he neuer left to laye on vpon his owne blessed deare sonne vntill he had left no one whole peece of skynne on his fleshe nor droppe of bloode within his bodie no not then when he saw hym sorowfull vnto death and bathed in a sweate of bloode and water and cryinge o father myne if it be possible let this cupp passe from me And yet more pitifully after vpon the crosse O my God vvhy hast thovv forsaken me Notwith standing all this I say his father deliuered hym not but layed on strype vpon stripe paine vpon paine torment after torment vntill he had rendred vp his lyfe and soule into his sayed fathers handes which is a wounderfull and dreadfull document of godes hatred against finne I might heere mention the sinne of Esau in selling his inheritance for a litle meate of whiche S. Paule sayeth he founde no place of repentance
you that vve perish here As whoe wolde saye are not we your Disciples and seruantes are not you our I orde and Maister is not the cause yours is not all our trust and hope in you how chaunceth it then that you sleepe and suffer vs to be thus tossed and tombled as yf we appertained nothing vnto you with this affection prayed Esaye when he sayed Attend o Lord from heauen looke hither from the holie habitation of thy glorie where is thy zeale where is thy fortitude where is the multitude of thy mercifull bowelles Haue they shutt thē selues vp nowe towardes me thow art our father Abraham hathe not knowen vs and Israel hathe bene ignorant of vs thow art our father o lord turne thy selfe about for thy seruantes sake for loue of the trybe of thyne inheritance Thus I say we must call vpon God thus we must awaken hym when he seemeth to sleepe in our miseries with earnest with deuoute with continuall prayer allwayes hauing in our mynde that moste comfortable parable of Christ wherin he sayeth that yf we should come to our neighboures dore and knocke at mydnyght to boro we some bread when he were in bedde with his children moste 〈◊〉 the to ryse yet yf we perseuer in asking beating at his dore still thoughe he were not our freend yet woulde he ryse at lengthe and geeue vs our demaunde therby at least to be rydde of our cryeing And how much more will God doe this sayeth Christ who bothe louethe vs and tenderethe our case moste mercyfullye But yet heere is one thing to be noted in this matter and that is that Christ suffered the shyppe almoste to be couered with waues as the Euangelist sayeth before he wold awake therby to signifie that the measure of temptationes is to be left onelie vnto hym selfe yt is sufficient for vs to rest vpon the Apostles woordes He is faithfull and therfore he vvill not suffer vs to be tempted aboue our flrengthe VVe may not examine or mistruste his doeyngs Wee maye not inquire why doth he this or why suffereth he that or how long will he permitt these euills to raygne God is a great God in all his doeyngs and when he fendeth tribulation he sendeth a great deale together to the ende he maye shewe his great power in deliueringe vs and recompence it after with greate measure of cōfort His tēptatiōs often times doe goe very deepe therby to trye the verie hartes and reynes of men He wet farre with Elias when he caused hym to flye into a mountaine and there moste desirous of deathe to saye They haue kylled all thy prophettes o Lord and I am left alone and novv they seek to kyll me also He went farre with Dauid when he made hym crie out why doest thou turne thy face away from me o Lorde whye doest thou forget my pouertic and tribulation And in an other place againe I sayed withe my selfe in the excesse of my minde I am cast out from the face of thy eyes o Lord. God went farre with the Apostles when he enforced one of them to vvryte we will not haue you ignorant brethren of our tribulatiō in Asia wherein we were oppressed aboue all measure aboue all strengthe in so much as it lothed vs to lyue any longer But yet aboue all others he went furthest with his owne deare sonne when he constrayned hym to vtter those pityfull and moste lamentable woordes vpon the crosse My God my God vvhy hast thou for saken me VVho can now complayne of any proofe or temptation what soeuer layd vpō hym seing God vvolde goe so farre with his owne deare onelie sonne Heereof then enseweth the thyrd thing necessarie vnto vs in tribulation whiche is magnanimitie grounded vpon astrong and inuincible faithe of gods assistāce and of our 〈◊〉 deliuerance how long soeuer he delay the matter how terrible soeuer the storme doe seeme for the tyme. This God requireth at our handes as maye be seene by the example of the disciples whoe cried not vve perishe before the waues had couered the ship as S. Mathew writeth and yet Christ sayed vnto them vbi est fides vestra where is your faithe S. Peter also was not a fearde vntill he was almoste vndet water as the same Euangelist recordeth and yet Christ reprehended him sayeing thou man of litle faythe vvhy diddest thou doubte VVhat then must vve doe in this case deare brother surelie we must putt on that magnanimous faithe of valiant king Dauid whoe vpō the moste assured trust he had of gods assistāce sayed In deo meo transgrediar murum In the helpe of my God I vvill goe throughe a vvall Of which inuincible faithe S. Paul was also when he sayed Omnia possum in eo qui me 〈◊〉 I can doe all thinges in hym that comforteh and strengtheneth me Nothing is vnpossible nothing is to harde for me by his assistance VVe must be as the scripture sayeth quasi leo confidens absque terrore Lyke a bolde and confident lion whiche is without terrour that is we must not be astonyed at anye tempest anye tribulation anye aduersitie we must saye withe the prophet Dauid experienced in these matters I will not feare many thousandes of people that shoulde enuirone or beseyge me together If I shoulde walke amyddest the shadowe of deathe I will not feare If whole armies should stand agaynst me yet my harte should not tremble My hope is in God and therfore I vvill not feare what man can doe vnto me God is my ayder and I will not feare what fleshe can doe vnto me God is my helper and protector and therfore I will despise and contemne myne enemyes And an other prophet in lyke sense Beholde God is my sauioure and therfore vvill I deale confidentlie vvill not feare These were the speeches of holye prophettes of men that knew well what they sayed and had often tasted of affliction them selues and therfore coulde saye of their owne experience how infallible gods assistance is therin To this supreme courage magnanimitie and Christian fortitude the scripture exhorteth vs when it sayeth Yf the spirite of one that is in authoritie doe ryse againste thee see thou yeelde not from thy place vnto hym And agayn an other scripture saithe striue for iustice euen to the losse of thy lyfe and stand for equitie vnto deathe it selfe and God shall euerthrow thyne enemyes for thee And Christ hym selfe yet more effectuallie recōmendeth this matter in these woordes I saye vnto you my freendes be not a fearde of them which kyll the body and afterwarde haue nothing els to doe against you And S. Peter addeth further neque conturbemini That is doe not onelie not feare them but whiche is lesse doe not so muche as be troubled for all that fleshe bloode can doe agaynst you Christ goeth further
signifieth an vtter destroyer At the sixth blast of the triumpet were loosed sower angels tyed before and then rushed forth an armye of horsemen in number twentie hundred times ten thowsand and I sawe the horses and they which satte vpon them had breastplates of fyre and brymstone The heades of these horses were as lyons and out of their mouthes came fyre and smoke and brymstome wherby they slewe the third parte of men which had not repented and their strength was in their tailes whiche were like serpentes Then was there an angel whiche puttinge one foote vppon the fea and an other vppon the land did sweare by hym that lyuethe for euer and euer that after the blast of the seuenth trumpett there should be no more tyme. And so when the seuēth angell had sounded their came greate voyces from heauen sayinge the kyngdome of this world is made to our lorde and his Christ and he shall raigne for euer And I hearde a great voice sayinge to the seuen angels goe and powre out seuen cuppes of godes wrath vpon the earth so they did And the first brought foorth cruell wounds vppon men the second turned the sea into Reade bloode the thirde turned the riuers and fountaines into bloode the fowrth afflicted men with fyre and made them blaspheme God the fifthe made them eate their owne tougues for sorowe the sixth dried vp the water And I sawe three foule spirites lyke frogges issew out of the mouth of a dragon And finallie the seuenth cuppe beinge powred out there came a mightie voyce from the throne of God sayinge it is dispatched And there followed lyghtninges and thunders and voices and earthquakes such as neuer were sence men dwelt vppon the grounde Can any tongue in the world expresse a thinge more forcybly than this matter is expressed by the holie Apostle him selfe VVhat mortall harte can but tremble in the middest of this vnspeakeable terrour is it meruaile yf the verie iust men the Angels them selues are sayde to feare it and then as S. Peter reasoneth yf the iust shall scarse be saued vvhere shall the vvicked man and sinner appeare vvhat a dreadfull daye vvil it be for the careles and loose Christian which hath passed his tyme pleasantlye in this worlde when he shall see so infinite a sea of feares miseries to rushe vpon hym But besides all thes most terrible and fearce preparations there wil be many other matters of no lesse dreadfull consideration as to see all sepulchres open at the sounde of the trumpett to yelde forth all their dead bodies which they haue receaued from the beginninge of the world to see all men wemen and children kynges and Queenes princes and potentates to stand there naked in the face of all creatures their sinnes reueiled their secrete offences laide open done committed in the closettes of their palacies and they cōstrayned and compelled to geeue a counpte of a thowsande matters wherof they would disdaine to haue ben tolde in this lyfe as how they haue spent the tyme how they haue imployed their wealth what behauyour they haue vsed towardes their brethren how they haue mortifyed their senses how they haue ruled their appetites how they haue obeied the inspirations of the holie ghost and sinallye how they vsed all godes gyftes in this life Oh deare brother it is vnpossible to expresse what a great treasure a good consciēce wil be at this daye it wil be more worth then tenne thowsande worldes For wealth will not helpe the iudge will not be corrupted with monye no intercession of worldly frindes shall preuaile for vs at that daye no not of the Angels them selues whose glorie shal be then as the prophet saieth to binde kynges in fetters and noble men in yron manacles to execute vpon them the iudgment prescribed and this shal be glorie to all his sainctes Alas what will all those wyse people do thē that now lyue in delites and can take no paine for their saluatiō what shyft will they make in those extremities whether will they turne them vvhose helpe vvill they craue they shall see all thinges crye vēgeance about them all thinges yelde cause of feare terror but nothinge to yelde them anye hope or comforte Aboue them shal be their iudge offended vvith them for their vvickednes beneath them hell open the cruell fornace readie boilynge to receaue them on their right handes shal be their sinnes accusinge them on their left handes the deuilles redye to execute gods eternall sentence vpon them vvithin them their conscience gnavvinge vvithout them their frendes bevvaylinge on euerie side the vvorld burninge Good Lorde vvhat vvill the vvretched sinner doe enuironed with all thes miseries how will his harte sustaine thes anguishes what waie will he take to goe backe is impossible to goe forwarde is intollerable what thē shall he doe but as Christ foretelleth he shall drie vp for verie feare seeke death death shall flye from him crye to the hilles to fall vpon him and they refusinge to doe hym so much pleasure he shall stāde there as a most desperate forlorne miserable caytife wretch vntill he receaue that dreadfull irreuocable sentēce Goe you accursed into euerlastinge fyre VVhich sentence once pronunced consider vvhat a dolefull crye and shout vvill streight follow The good reioysinge and singinge prayses in the glorie of their Sauyour the vvicked bevvailinge blaspheminge and cursinge the daye of their natiuitie Consider the intollerable vpbraydinge of the vvicked infernall spirites against these miserable condemned soules novv delyuered to them in pray for euer VVith how bitter scoffes and tauntes will they hale them on to tormentes Consider the eternall seperation that then must be made of fathers children mothers and daughters frindes and companions the one to glorie the other to cōfusion without euer seinge one the other agayne and that whiche shal be as greate a greefe as anye other the sonne goinge to heauen shall not pitie his owne father or mother goinge to hell but shall reioyse at the same for that it turneth to godes glorie for the execution of his iustice VVhat a seperatiō I say shall this be what a farewell whose harte woulde not breake at that daye to make this seperation yf a harte could breake at that tyme and so end his paines but that will not be lavvfull VVhere are all our delites now all our pleasant pastimes become our brauerie in apparell our glisteringe in golde our honour done to vs with cappe and knee all our delicat fare all our musicke all our wanton daliances recreations we were wount to haue all our good frindes and merie 〈◊〉 panions accustomed to laugh and disporte the tyme with vs where are they become Oh deare brother how sower will all the pleasures past of this worlde seeme at that howre how dolefull will their memorie be vnto vs how vaine a thinge will all our dignities our
these doe ensew a greate number of benefites together as to vs beinge now made the children and deare frindes of God and euerie one of them of infinite price and valew As the gvft of the holy sacramentes left for our comforte and preseruatiō beinge nothinge els but conduits to conuey godes grace vnto vs especialie these two which appertaine to all to witt the sacramēt of penance and of his blessed bodye bloode whereof the first is to purge our sowles from sin the seconde to feede and cōforte the same after she is purged The first is as a bathe made of Christ his owne bloode to washe and bath our woundes therein the seconde as a most comfortable and riche garment to couer our sowle withall after 〈◊〉 is washed In the first Christ hath left all his authoritie withe his spouse the church which he hath in heauen to remit sinnes in the seconde he hath left him selfe his owne fleshe and bloode to be a pretious foode to cherishe her withall Besides all these there is yet an other gift named our preseruation wherby God hath preserued vs from so manie daungers into whiche other haue fallen and wherin we had fallen also yf gods holye hande had not stayed vs as from heresie and infidelitie and manie other greeuous sinnes and especiallie from death damnation which longe a goe by our wickednes we deserued to haue bene executed vpon vs. Also there are the benefites of godlie inspirations and admonitiōs whereby God hath often both knocked in wardlye at the dore of our conscience and warned vs outwardley by so many wayes and meanes as are good bookes good sermōs good exhortations good compagnie good example of others and a hunderd meanes els which he at diuers tymes hath and doth vfe thereby to gaine vs and our sowles vnto his eternall kingdome by stirringe vs to abandon vitious lyfe and to betake our selues to his holy and sweete seruice All whiche rare and singuler benefites beinge measured ether accordinge to the valew of them selues or accordinge to the loue of that harte from which they do proceede ought to moue vs most vehementlie to gratitude towardes the geeuer VVhich gratitude shoulde be to resolue our selues at length to serue hym vnfaynedlie and to prefer his fauoure before all wordlye or mortall respectes what soeuer Or yf we can not obtaine so muche of our selues yet at leastwise not to offende hym anye more by our sinnes and wickednes There is not so feerse or cruell a nature in the worlde as I noted before but is mollified allured and wonne by benefites And stories do make reporte of straunge examples in this kynde euen among brute beastes as of the gratitude of lyons dogges and the lyke towardes their maisters and benefactours Onlie an obstinate sinner is he among all the sauage creatures that are whome nether benefites can moue nor curtisies can mollifie nor promises can allure nor gyftes can gayne to the faithfull seruice of God his Lorde and maister The greatest synner that is in the worlde if he geeue his seruaunte but twentie nobles a yere or his tennant some litle farme to lyue vppon and yf for this they serue hym not at a becke he cryeth out of their ingratitude and yf thei shoulde further malitiouslie seeke to offende hym and to ioyne with his professed enimye against him how intollerable a matter woolde it seeme in his sight and yet he hym selfe dealinge muche more ingratfullie and iniuriouslie with God thinketh it a matter of no consideration but easely pardonable I saie he dealeth more ingratfullie with God for that he hath receaued a thowsand for one in respect of all the benefites that a mortall man can geeue to an other For he hathe receaued all in all from God the bread wich he eateth the grounde which he treadeth the light which he beholdeth together with his eyes to see the sunne and fynallye what so euer is within or without his bodie as also the mynde with the spirituall gyftes therof wherof eche one is more worth then a thowsand bodies I say also that he dealeth more iniuriouslie with God for that notwithstandinge all thes benefites he serueth godes open enemie the deuill and committeth dailie synne and wickednes which God hateth more then anye harte created can hate a mortal enemye beinge that in verye deede whiche persecuted his Sonne our Saueoure with such hostilitie as it tooke his most precious lyfe from hym nayled hym fast to the woode of the crosse Of this extreme ingratitude and iniurie God hym selfe is enforsed to complaine in diuers places of the scripture as where he saithe Retribuebant mihi mala pro bonis They returned me home euill for good And yet much more vehementlie in an other place he calleth the heauens to witnes of this iniquitie sayinge Obstispescite coeli super haec O you heauens be you astonisned at this As yf he should saye by a figuratiue kynde of speeche goe out of your wittes you heauens with meruaile at this incredible iniquitie of man to wardes me For so he expoundeth the whole matter more at large in an other place Audite caeli auribus percipe terra harken ye heauens and 〈◊〉 earth bende hither thine eares filios enutriui exaltaui ipsi autem spreuerunt me I haue norished vp children and haue exalted them and now they contemne me VVhat a pitefull complainte is this of God against most vile and base wormes of the earth but yet God amplyfieth this iniquitie more by certaine examples and comparisons The oxe sayeth he knoweth his owner and the asse knoweth the maunger of his Lord and maister but yet my people knoweth not me Wo be to the synfull nation to the people loden vvith iniquitie 〈◊〉 this naughtie seede to wicked children VVhat complaint can be more vehement then this what threatninge can be more dreadfull then this woe commynge from the mouth of hym which may punishe vs at his pleasure VVherefore deare brother if thow haue grace cease to be vngratefull to god any longer cease to offend hym whiche hath by so many waies preuented the withe benefites cease to render euill for good hatred for loue contempt for his fatherlie affection towardes the. He hath done for the all that he can he hath geeuen the all that thow art yea and in a certayne maner all that he is worthe hym selfe and meaneth besydes to make the partaker of all his glorie in the world to come and requireth no more for all this at thy handes but loue and gratitude O deare brother why vvilt thow not yelde hym this why wilt thow not doe as muche to him as thow wooldst haue an other mā to doe to the for lesse then the ten thowsanthe parte of thes benefites which thow hast receaued for I dare well saye that if thow haddest geeuen a man but an almes at thy dore thow wooldest thinke hym bounde to loue
before he come to ioye Also by the infinite contradictions and tribulations bothe within and without left vnto man in this lyfe as for exāple within are the rebellions of his concupiscence and other miseries of his mynde wherewith he hath cōtinualie to make warre yf he will saue his soule VVithout are the world and the deuil whiche doe neuer cease to assault hym nowe by fayre meanes now by foule now by flatterie now by threates now alluring by pleasure and promotion now terrifieinge by affliction and persecutiō Against all which the good Christian hathe to resist māfullie or els he leeseth the crowne of his eternall saluation The verie same also may beshewed by the examples of all the moste renowmed saintes from the begyning whoe were not onelie assaulted internallye withe the rebellyon of their owne fleshe but also persecuted and afflicted outwardlye therby to confirme more many festlye this purpose of God As we see in Abell persecuted and slayne by his owne brother as sone as euer he beganne to serue God Also in Abraham afflicted diuerslye after he was once chosen by God moste of all by makyng hym yeeld to the kylling of his owne deare and onelie child Of the same cuppe dranke all his children posteritie that succeded him in gods fauour as Isaac Iacob Ioseph Moyses and all the prophetes of whiche Christ hym selfe geueth testimonie how their blood was shed most cruellye by the world the afflictiō also of Iob is woūderfull seing the scripture affirmeth it to haue come vpon hym by gods speciall appoyntmēt he beyng a moste iust man But yet more woūderful was the afflictiō of holie Tobias whoe among other calamities was strycken blynde by the falling doune of swallowes dung into his eyes of whiche the Angell Raphael tolde hym afterwarde Because thou vvere a man gratefull to God it uvas of necessitie that this tentation should proue thee Beholde the necessitie of afflictions to good men I might adde to this the example of Dauid and others but that S. Paul geueth a generall testimonie of all the saintes of the olde testamét sayeing That some were racked some reproched some whipped some chained some imprisoned other were stoned cutt in peeces rempted slayne with the swoorde some went about in heare clothe in skynnes of goates in great neede pressed afflicted wandering and hyding them selues in wildernesses in hilles in caues and holes vnder grounde the worlde not beynge woorthie of them Of all whiche he pronounceth this comfortable sentence to be noted of all men Non suscipientes redemptionem vt meliorem inuenirent resurrectionem That is God wolde not delyuer them from these afflictiōs in this lyfe to the end their resurrection rewarde in the lyfe to come might be more glorious And this of the saintes of the olde testament But now in the new testamēt founded expresselie vpon the crosse the matter standeth much more playne that with great reason For yf Christ could not goe into this glorie but by suffering as the scripture sayeth then by the moste reasonable rule of Christ affirming that the seruante hathe not priuilege aboue his maister It must nedes folowe that all haue to drinke of Christes cuppe whiche are appointed to be partakers of his glorie And for proofe hereof looke vpō the dearest frēendes that euer Christ had in this life and see whether they had parte therof or no Of his mother old Simeon prophesied and tolde her at the beginning that the svuoorde of tribulations should passe her harte signifieing therby the extreme afflictions that she felt afterward in the death of her sonne and other miseries heaped vpon her Of the Apostles it is euidēt that besyde all the laboures trauailes needes sufferinges persecutions and calamities ' which were infinite and in mans sight intolerable yf we beleeue S. Paul recoūting the same beside all this I saye God wold not be satisfied except he had their blood also and so wee see that he suffered none of the to dye naturallie but onelye S. Iohn by a speciall priuilege by name graunted him frome Christ albeyt yf we consider what Iohn also suffered in so long a lyfe as he lyued beynge banished by domitian to pathmos and at an other tyme thrust into a tonne of heate oyle at Rome as Tertulian and S. Ierome doe reporte we shall see that his parte was no lesse thā others in this cuppe of his maister I might reckon vp heere infinite other examples but it needeth not for it may suffice that Christ hathe geuen this generall rule in the new testament He that taketh not vp his crosse and folovveth me is not vvoorthie of me By which is resolued playnelie that there is no saluatiō now to be had but onelye for them that take vp that is doe beare willinglie theyr propper crosses and therwith doe folowe theyr captaine walking on with his crosse on his shoulders before them But heere perhappes some man may saye yf this be so that no man can be saued without a crosse that is vvithout affliction and tribulation hovv doe all those that lyue in peacible tymes and places where no persecution is no trouble no affliction or tribulation To which I answere first that yf there were anye such time or place the men lyuing therein should be in great daunger according to the sayeing of the prophet they are not in the laboure of other men nor yet uvhipped and punished as others are And therfore pryde possessed them and they vvere couered vvith iniquitie and impietie and their iniquitie proceeded of their fatnesse or abūdance Beside this thoghe men suffered nothing in this lyfe yet as saint Austen largelye proueth yf they dyed out of the state of mortall sinne they might be saued by suffering the purgyng fire in the next according to the sayeing of Saint Paul that such as build not golde or siluer vppon the foundatiō but woode stravve or stuble shall receaue dammage thereof at the daye of our Lorde to be reueyled in fire but yet by that fire they shall be saued Second ie I ansvver that there is no suche tyme place so voyde of tribulation but that there is allvvayes a crosse to be foūde for them that vvill take yt vp For ether is there pouertie siknesse slaunder enemitie iniurie contradiction or some lyke affliction offered continually For that those men neuer want in the vvorld wherof the prophet sayed These that doe render euill for good dyd detract from me for that I folouved goodnesse At the leastwyse there neuer want those domesticall enemyes of which Christ speaketh I meane ether our kynred carnall freends whiche commonlie resist vs yf we beginne once throughlie to serue God or els our owne disordinate affections whiche are the moste perylouse enemies of all for that they make vs warre vpō oure owne grounde Agayn there
together in those dayes and to be broght with their mother to the kyng Antiochus and there to be compelled with tormentes of whipping and other instrumentes to the eating of swynes flesh against the law At what tyme one of them whiche was the eldest sayde what doest thou seke or what wilt thou learne oute of vs o king we are readie heere rather to dye than to breake the auncient lawes of our God VVherat the king being greatlie offended commaunded the fryeing pannes pottes of brasse to be made burning hote whiche being redie he caused this first mannes tongue to be cutt of with the toppes of his fingers toes as also with the skynne of his head the mother and other brothers looking on after that to be fried vntill he was dead VVhiche being done the second brother was brought to torment and after his heare pluckt of from his head together withe the skynne they asked hym whether he wolde yet eate swynes fleshe or no before he was put to the rest of his tormentes wherto he answered Noe and ther vpon was after many tormentes slayne with the other VVho being deade the third was take in hand and being willed to putt forthe his tongue he helde it foorthe quicklye together withe bothe his handes to be cut of sayeing confidentlie I receaued bothe tougne and handes from heauen and novv I despyse them bothe for the lavue of God for that I hope to receaue them all of hym agayne And after they had in this sorte tormented putt to deathe syx of the brethren euerie one moste constantlie protesting his faythe and the ioye he had to dye for gods cause there remayned onelie the yongest whome Antiochus being a shamed that he coulde peruert neuer a one of the former endeuoured by all meanes possible to drawe from his purpose by promising and swearing that he should be a riche and happie man and one of his cheefe freendes yf he wold yeelde But when the youthe was nothing moued therwith Antiochus called to hym the mother and exhorted her to saue her sonnes lyfe by persuading hym to yeeld whiche she faigning to doe therby to haue libertie to speake to her sonne made a most vehement exhortation to hym in the hebrew tongue to stand to yt and to dye for his conscieuce whiche speeche being ended the youthe cryed owt with a lowde voyce and vttered this noble sentence woorthie to be remembred Quem sustinetis non obtempero praecepto regis sed praecepto legis VVhome doe you staye for I doe not obey the commaundement of the kyng but the commaundemente of the lawe of God VVhere vppon both he and his mother were presentlie after many and sundrye tormentes putt to deathe This then is the constant and immouable resolution whiche a Christian man should haue in all aduersitie of this lyfe VVherof S. Ambrose sayeth thus Gratia preparandus est animus exercenda mens stabilienda ad constantiam vt nullis perturbari animus possit terroribus nullis frangi molestiis nullis suppliciis cedere Our mynde is to be prepared with grace to be exercised and to be so established in constantie as it may not be troubled withe anye terrours broken with any aduersiities yeeld to anye punishementes or tormentes what soeuer If you aske me heere how a man may come to this resolution I answere that S. Ambrose in the same place puttethe two wayes the one is to remember the endles and intolerable paynes of hell yf we doe yt not and the other is to think of the vnspeakable glorie of heauen yf we doe yt VVhereto I will adde the thirde whiche vvith a noble hart may perhappes preuayle as much as ether of them bothe and that is to consider what others haue suffered before vs especiallie Christ hym selfe that onelie of meere loue and affectiō towardes vs. VVe see that in this worlde louyng subiectes doe glorie of nothing more than of their daungers or hurtes taken in battaile for their prince thoghe he neuer tooke blowe for them agayne VVhat then wolde they doe yf their prince had bene afflicted voluntarilie for them as Christ hathe bene for vs But yf this great example of Christ seeme vnto thee to highe for to imitate looke vpon some of thy brethren before thee made of flesh and bloode as thou art see what they haue suffered before they coulde enter into heauen and thinke not thy selfe hardlye dealt withall yf thou be called to suffer a litle also Saint Paul writeth of all the Apostles together euen vnto this hower we suffer hungar and thirst and lacke of apparell we are beaten with mennes fistes we are vagabondes not hauing where to staye we laboure and woorke withe our owne handes we are cursed and we doe blesse we are persecuted and we take it patientlie we are blasphemed and we praye for them that blaspheme vs we are made as it were the verie owte castes purginges of this worlde euen vnto this daye That is thoghe we be Apostles thoghe we haue wroght so manye miracles conuerted so manye milions of people yet euen vnto this daye are we thus vsed And a litle after describing yet further their liues he sayeth we shew our selues as the ministers of God in muche patience in tribulatiōs in necessities in distresses in beatinges in imprisonmentes in seditiōs in laboures in waches in fastinges in chastitie in longanimitie in sweetenes of behauiour And of hym selfe in particular he sayeth In laboribus plurimis c. I am the minister of God in many laboures in imprisonmentes more than the rest in beatinges aboue measure oftentymes in doathe it selfe Fyue tymes haue I bene beaten of the Iewes and at euery tyme had fortye lashes lacking one three tymes haue I bene whipt with roddes once I vvas stoned three times haue I suffered shipwrake A daye and a nyght was I in the bottome of the sea oftentymes in iourneyes in daungers of fluddes in daungers of theeues in daungers of Iewes in daungers of Gentyles in daungers of the citie in daungers of wildernes in daungers of sea in daungers of false bretheren in labour and trauayle in muche waching in hungar and thyrst in muche fasting in colde and lack of clothes and besyde all these externall thinges the matters that daylie doe depend vpon me for my vniuersall care of all churches By this we may see now whether the Apo stles taught vs more by woordes than they shewed by example aboute the necessitie of suffering in this lyfe Christ might haue prouyded for them yf he wolde at least wyse thinges necessarie to their bodies not haue suffered them to come into these extremities of lacking clothes to their backes meate to their mouces the lyke He that gaue the authoritie to doe so manieother miracles might haue suffered them at least to haue wroght sufficient maintenāce for theyr bodyes whiche should be the first miracle that wordlie men would woorke yf they had suche