knovvledge fortellinge and making protestation that he vvill confesse before his father suche as confesse him and deny suche as vvill deny him If vvee can eschevve deathe then vve may lavvfully feare deathe but seinge suche as are mortall must needes die let vs ēbrace suche à present occasiō of à blessed death that god his faithfull promise may be accomplished the revvard of immortalitie by the end of our death performed Let vs not feare to die vvhen by our deathe vve shall be aduanced vnto a crovvne let neither any be troubled if happily he seeth the people of Christ scattered or the holy assemblies of the church to be broken vp or the bishops or priestes not teaching according to the custome for if any brother be separated through necessitie from the flocke of Christ in body but not in spirit let him not be dismayed nothing at all thoughe he be alone in the vvildernesse let him not be afraid he is not alone vvho hath Christ for his companion and althogh in his flight he shall fall to the hādes of theues brute beastes should set vppon him hunger colde thirst should afflict him or the rage of the sea shoulde ouervvhelme him let him be assured Christ beholdeth the souldier vvhersoeuer he fighteth doth revvarde him vvhich dieth for his name sake In persecutiō it is no lesse glory for martyrdome to die alone thē to die publiklie amongest many for Christ is a sufficient vvitnesse to a martyr Gene. 4. that doth acknovvledge and crovvne the martyr Let vs therfore louing bretheren imitate the iust Abel Gene 22. vvhich vvas the first martyr that suffred for iustice Let vs embrace the example of the three children Ananias Asarias and Mysael vvhich neither being terrified by there tender yeares nor broken by there captiuitie in the thraldome of Iurie and the inhabitantes of Hierusalem vvith the vertue of a constant faithe refused to adore the image vvhich Nabuchodonosor the kinge caused to be made vvhose threatninge and tormentes coulde not force them to do against there conscience saieng vve ought not ô Kinge to displease god vvhome vve serue to please man for our god vvhome vve adore is able to deliuer vs from the furie of this fire and if not be it Knovven vnto you vve vvill not obey your vnlavvfull commande they did beleue that accordinge to their faithe they coulde be deliuered and if not that the kinge shoulde knovve that they vvere ready to die for his honour vvhome they vvorshipped for in this consisteth the strength and vertue of faithe to beleue that god can deliuer vs from this present deathe and yet not to feare the same nor to be ouercome by it that the force of faith may be knovven Daniel also vvhen beinge streightlie commanded to vvorship the Idoll in the defence of gods honour vvith full liberty of faith burste out sayeng I honour nothing but my lorde god vvhich made heauen earth vvhat should I speake of the most blessed martyrs mentioned in the Machabees the manifold paines and tormentes of the seauen bretheren and their mother comforting strēgthning them in the middest of there outragious tormētes her selfe likevvise dieng vvith her children Do not these great examples of vertue and faith vvitnesse and exhort vs to the triumphe of martyrdome vvhat shal I say of the prophets vvhich the holy spirit did inspire to foretell thinges to com as also the apostles vvhich god hath chosē do not the iust vvhich are killed for iustice teache vs also to die Christ had his begininge frō the martyrdome of the infantes that frō too yeares dovvnvvard vnder vvere all put to the svvorde vvhose age beinge vnfitt for the battaile vvas foūde fitt and made vvorthy of a crovvne that it may be knovvē that they vvere innocentes that vvere Killed for Christ by vvhich it is manifest that none is exempted from the danger of persecution vvhē suche doe suffre martyrdome vvhat a greeuous thinge it is for a christian that the seruāt vvill not follovve the maister disdaineth to do that vvhich his master hath don that vve vvill not suffer for our sinnes vvhich vvas the cause of Christ his sufferinge the sonne of god did suffer to make vs the sonnes of god and the sonne of man vvill not suffer that he may continue the sonne of god if so vve be troubled that the vvorld hateth vs it hated Christ before if vve sustayne reproches tormentes banishmentes more greuous thē these Christ did suffer beinge the lorde and maker of the vvorlde if the vvorld hate you saith he Knovve you it hated me first if you had bene of the vvorld the vvorlde vvould loue that vvhich is his ovvne but because you are not of the vvorld and I haue chosen you out of the vvorlde and therfore the vvorlde hateth you remēber the speeches I had vvith you the seruant is not greater then the maister if they haue persecuted me they shall also persecute you vvhat soeuer our lord hath done or taught ought not to excuse the disciple if he shoulde omitt the same I meane suche as do learne and do not accordinglie Let none most louing bretheren be terrified for feare of future persecutiō or the cōming of antichrist let euery one be armed both by euangelicall exhortatiōs diuine preceptes against all occasions antechrist commeth but Christ shall ouercome Let the enimie exercise his mallice vppon vs our lord doth follovve to reuenge our deathe sufferinge our aduersary threateneth in his furie but there is one that can deliuer vs from his handes he is rather to be feared vvhose anger none can eschevve him selfe vvillinge vs not to feare those that killed the body but they can not Kill the soule but rather to feare him that can destroy both soule body in hell againe vvhoso euer loueth his ovvne life shall loose it vvho soeuer hateth his life in this vvorlde shall preserue the same for life euerlastinge Vvhen men do exercise them selues for a secular combat they thincke it a great honour glory if in the vievv of the emperour and presence of the people he be crovvned Behold an honorable vvourthy combat the revvard vvherof is no lesse vvorth then an euerlastinge crovvne god beholdeth vs fighting and casting his eie vppon suche that he vouchafeth to make his ovvn childrē doth enioy the spectacle of our strife In this chalenge of our faith vve be made a spectaclevnto god vnto Christ and his holy angels hovv great an honour is it to enter into the battell in the presence of god and to be crovvned by Christ the iudge of our chalenge let vs arme our selues most louing bretheren vvithall force and strength and let vs prepare our selues for the fight vvith an incorrupt minde sincere faith and deuout affection as the armie of god marched in the vantgard let those that did euer stand arme them selues least they should fall Let those that are fallen prepare them selues that they may recouer vvhat
for his sake are more svveet then the honie cōbe and this blessed crosse beinge cast into the vvaters of afflictions Io. 4. sons aquae salientis in vtiam aeternam a fontaine of vvater runninge vnto life euerlastinge springeth out of them Thiese be the afflictions that christians ought alvvayse to desire of god thiese be the tribulatious that vertuous people ought to embrace as sent from god and thiese by the fatherlie corrections by vvhich vve ought to returne vnto god if vve haue forsaken him The godlie people that vvent before did assure vs and vve by daylie crosses of the good and the prosperitie of the vngodlie ought to beleue the same that ther is no greater temptation then not to be tempted no greater trouble then not to be troubled no greatet chastisment then not to be chastised nor no greater vvhip then not to be scurged of god let vs therfore follovve the counsell of the apostle exhibeamus nos metipsos in multa patientia 2. Cor. 6. in tribulationibus c. Let vs sayth he as the seruantes of god behaue oure selues in much patiēce abide muche troubles suffer tribulatious distresses paines anguishes perplexities laboures and paine let vs saith he yeeld oure selues vnto the austere vvorkes of pennance of long vvatchinge muche fastinge and all other religious exercises Let vs shevve oure selues in chastitie and vnfayned charitie mortified but alvvaise liuing chastisinge of our selues but not dead therby because this is the time 1. T◠1.4 that iudgment should begin at the hovvse of god-as sancte Peter sayth and as the prophet speaketh cum accepero tempus c. Vvhen I shall haue leasure I vvill examine Ps 74. Iob. 9. and iudge thy righteousnes of vvhich time Iob sayth Verebar omnia opera mea c. I did feare all my vvorkes kuovvinge that god spateth not to punishe a sinner-against vvhome the sinne is committed do not therfore feare them that killeth the bodie but feare him rather that can cast both soule and bodie vnto the pit of hell our sauiour saith Math. 10. all that confesseth me before man him vvill I confes before my father vvhich is in heauen Math. 5 tradent enim vos in tribulationem c. they vvil sayth he procure youre trouble augment your torment math 25. cause you to bessaine many false prophetes shall rise and shall seduce many iniquitie shall aboūde charitie shall vvax colde vvho soeuer shal continue vnto the end shal be saued for this ende vve striue euen vnto death against all the princes of darcknes and against all those that intendeth to debare and hinder vs therof And because that god is the end of oure peregrination the centre of oure mouinge the consolation of oure troubled mindes the Knovvledge of oure vnderstandinge the obiect of oure loue the desire of oure heartes the quietnesse and rest of oure languished spirit the felicitie thatvvee longe for and the ioy thatvvee hope for vvho vvill not suffer vs to take rest or conforte in any earthly thinge but in him self let vs therfore follovve him euen as the iuie taketh no rest vppon the earth vntill it getteth som tree or vvall by vvhich it may be lifted vpp so oure poore foule taketh no rest in any earthlie thinge eyther gold or siluer vntill it cō vnto god and finde him and therfore sainct Augustin had reason to say Dominé fecistime propter te cor meum non quiescit quousque venerit ad te thoue haste made me o lorde for thy self and my soule shall neuer be at rest vntill it shall com and arriue vvith thy self in the place of youre felicitie lib 4. conf vvith reason the said authoure saith non est quies vbi illam quaeritis quaerite quod quaeritis sed non est vbi quaeritis quaritis beatam vitam in regione mortis non inuenietis quomodo vitam inuenietis vbi viuere poena est there is no rest vvhere you seeke it you may searche it but you shall not finde it do you aske a happie liefe in the region of death but you shall not find it hovve canst thoue find lief vvheare there is nothinge but death vvhy shoulde vvee expect any ioy or felicitie in the kingdom of paine and miseries if Chriest accordinge to his diuinitie beinge the maker and creator of thevvorlde had no place of rest therin vvhen he saith the foxes hath ther hoales the birdes also there neastes but the son of man hath not a place to put in his head the birdes that be incages though they be made of gold and precious pearels taketh no rest therin Moyses tooke no pleasure in Pharaos court Ioseph not vvith stāding all the riches of aegipt tooké no rest beinge in prison and vve that are in the prison of this miserable carkase thoughe it be loadē and furnished vvith neuer so much riches or vvealth can haue no rest nor ioy therin in the vvay ther is no rest but in the end vnto vvhich the vvay leadeth is rest in the centre of oure mouinge is rest and not in the motion it self it is a certaine infaillible principle amonge phylosophers that nothinge hath rest vntill it cometh vnto his end as the riuers hath no rest vntill they com vnto the sea neyther the stone vn till it cometh vnto the cētre neyther the fire vntill it cometh vnto his ovvne sphere much les the soule of mā vntill it cometh vnto god vvhich cannot be found vppon the earth vvhich cannot be seene vvith corporal eys ney ther optained or gottē by earthlie and corruptible desires the trueth vvherof is verified vnto vs by sāct Augustin saynge lib. 10. conf existi anima mea ad contemplanda ea quae sunt per quinque sensus dic mihi aliquid de deo meo nunquid inuenisti illum c O my soule haue you sent forth youre corporall fiue senses to be holde the earthe I pray tell me som thinge of my god haue you found him vppon the earthe dic mihi vbi pascat vbi cubet in meridie ne vagari incipiam quaerens eum the spouse demandeth in the canticles vvhere doth he lodge least I shoulde go astray seekinge him in the vvorlde vvher vve may not finde him much les enioy him the soule ansvvered and said I sought him vppon the earth and I could not find him I sought for him of all other thinges and they told me that vvhat I sought vvas not in them and that they could yeld vnto me no rest if I sought the same in them and they them selues vveare ordained and mad to com vnto him in vvhom I should haue rest therfore deere brethren and contrimen do not expect peace nor quietnesse in a vvorld of discord and troubles do not loocke for tranquilitie in boistrous seas ful of dangerous vvaues and contineuall fearfull tempestes do not hope to liue for euer in à bodie so corruptible as this vvhich is cōposed of corruptible and contraire qualities
punish according to his iustice In all these generall and dolefull calamities of our poore cuntrie so great as neuer any nation vvas subiect vnto through vvarre famine plague out of vvhich none of that poore natioÌ„ escaped vvithout his portioÌ„ vvherein millioÌ„s did perish such as are liuing or did escape the svvorde or the miserable death of their neighboures are oppressed or rather ouervvhelmed vvith such miseries suche displeasant accideÌ„tes as it vvere better for them to end ther miseries by death then to liue in continuall tormentes I vvill take no knovveledge or notice of suche as are the procurers of your troubles I vvould vvhere the fault is committed it had rather bene reformed by theÌ„ then reproued by any other But surely the cause of such miseries and afflictions ought rather to be ascribed vnto our ovvne grieuous offences vvhich deserued greater plagues and punishmentes if possiblye greater could be inflicted then vnto any other for the authours are but god almighties instrumeÌ„tes to beate vs vvith his vvhipp either for the manifold sinnes that vve haue coÌ„mitted that by the same vve may amend our liues be reduced vnto the filiale subiection of our eternall father or els for the triall of our patience and curbinge vs from fallinge into greater inconuenience like as the cunninge phisition to preuent sicknesse to come letteth the patieÌ„t blood in the spring time taking from him superfluitie of blood vvhich vvould ingender diseases in the sommer not that the patient is sicke but least he shoulde be sicke Yf our miseries be the debt that are due vnto the manifold trespasses that vve haue perpetrated or the paine that should follovv the outragious sinnes that vve haue coÌ„mitted vve ought to beare them patientlie to embrase them vvillingly to suffer theÌ„ quietly lib. iâ—dith c. â— It is vvritten in the booke of Iudith that the capitaine of the children of Amon called Achior speaking vnto Holophernes of the Ievves is saied to haue spokeÌ„ after this sorte their god hateth iniquitie and vvickednesse so our god hateth in vs catholickes vngolidnesse more then in Ievves pagans and heretickes therfore no marueyle being rebellious children vnto god vve should be punished like rebelles and traiturs it is not expedient if vve offend god as vvee haue done that vvee should hope for a revvarde vvhen vve haue deserued paine If Achior the pagan spake these vvordes of the Ievves much more a christian ought to speake them of christiaÌ„s if these afflictions be sent vnto vs for our triall and exercise of uertue vve ought not to grudge at them but rather to entertaine them most gladly to say vvith the prophet proba me Deus scito cor meum Psal 136â— cognosce semitas meas vide si via iniquitatis in me est deduc me in via eterna psal 136. proue me ô god searche my hearte and discerne my steps and see by the straihgt vvay vvhether I vvalke in the vvay of iniquite and lead me by the vvay of euerlasting life Vvhereas novv our troubles rather increase then decrease by the last proclamation vvhich vvas published in all places of Irelande the last October I can giue you no other remedie or comforte then CeÌ„ 12. Hâ— per patientiam currere ad propositum nobis certamen aspicientes auctorem fidei consummatorem Iesum â—ebr 14. qui propofito sibi gaudio confusione contempta crucem subijt eum recogitate qui talem sustinuit aduersus semetlpsum contradictionem to runne go forvvard vnto the battaile prepared for vs and vvith patience abide the brunt thereof let vs sayeth the apostle beholde the authour of our fayth vvhose onely ioye vvas to beare entertaine his crosse and not respecting the confusion vnto vvhich he vvas brought neuer left of vntil he said consummatum est it is acomplished remeÌ„ber saieth he that did suffer such reproches at the handes of sinners Vnto you he drancke the bitter cup of his passion vvhich Chriest vvoulde haue to passe vnto his church and the members thereof For Christ being in the garden of Gethsemani in the darke alone flat vpon his face svveating and praieng and hauing apprehended the sore agonie of his bitter and paynfull passion to come did not desire of his father eternall that the elect of his church should be cherised vvith possessioÌ„s or vvorldly pampered but of that cup he vvould giue them a draught to drincke This holy cup of Chriest is no other thing but teÌ„ptation hunger colde thirst persecutioÌ„s exile pouertie and martyrdome of vvhich thinges god giueth to drinck and to tast to such as he hath chosen to serue him and hath predestinated to be saued A stomacke that is ful of bad and corrupte humours and a body that languisheth through disseases must take a sovver purgation vvherby the one shoulde be clensed of the humoures and the other healed of the sicknesse Shall not a miserable soule infected vvith the poyson of sinne corrupted vvith sundrie vices take this holsome potion and purgatioÌ„ of Chriest his cup vvherby it should be clensed of the disease and lighted of the heauie burden of malignant humoures Shall not a putrified vvounde be healed by a hoat iroÌ„ shall not vvee therefore that are catholickes and christiaÌ„s onely in name but contrarie vnto Christ in our vvourkes and persecutors of Christ and his church in our purposes so incoÌ„staÌ„t so malitious in our vvilles so hypocriticall only bearing a shevve of fained holines before man but before god vvho is the searcher of our heartes are fouÌ„d stubble dry sprigges fit for hell fire shall not vvee I say be purified by the fire of tribulatioÌ„ be chastised by the rodd of affliction to the end vve might be made perfecte meÌ„bers of Chriest his church tryed and vvell trayned souldiers in the caÌ„pe of Iesus But I feare very much that the grieuouse and lamentable complaint of Ezechiel is meant of vs by fill hominis Tâ—â—e e. 29 c. I haue put the house of Israel saith he into a for nace of the captiuitie of Babylon hoping that being vvith in the fire of tribulation she vvould resolue to pure gold and fine siluer but she is conuerted into leather lead brasse and Iron This is the meaning of the holy ghoast in this text that man is conuerted into lead vvho being put into the fornace of tribulation cannot only not be amended but from one day to another grovve vvorse and vvorse that man becomes yron to vvhom god hauing sent some punishment to aduertise him in place to be amended he ceaseth not to repine at it He is turned into leather vvho out vvardly seemes to be of holie lyfe vvhen any tribulatioÌ„ happeneth he is fouÌ„d an hypocrite and that man is resolued into brasse vvho in his dispositioÌ„ is intractable in his condition inflexible in his life carelesse in his coÌ„scieÌ„ce negligeÌ„t so as I feare much that there are farre greater nuÌ„ber of such as
by tribulatioÌ„s are conuerted into yron leather brasse and lead theÌ„ of them vvhich become gold or siluer god deliuer you in al your troubles from the like transmutation and giue you the grace to make better profite of your tribulations Assuring our selues that they be the only vvayes vnto the King dome of heauen For by them the blessed sainctes did enter into glorie and hauing passed ouer the tempestuous vvaues of this miserable vvorld novv they cry out and say transiuimus per ignem aequam vsal 65. eà uxisti nos in refrigetium vvee passed through fire and vvater and at length thou hast brought vs vnto our expected end and desired rest Vnto these Chriest did drincke his cup vvhich is the signe of those that shall be saued he said vnto the soÌ„nes of zebedei potestis bâ—bere calicem Mâ—â— 3. â—â— c. can ye drinâ—e of the cup of vvhich I must drincke 3. Math. 20. of this cup Dauid sard calicem salutaris accipiam Ps 115. I vvill Ps 115. accept and receue at the handes of my sauioure the hoalsom cup of affliction and then vvill I call vppon his name For vve cannor escape hell butt at the cost of great trauaile The svvoard of sainct Peter the crosse of sainct Andrevve the knief of sainct Bartholome the gratyron of sainct Laurence and the sheares of sainct Steuen the svvoard of grief of the blessed virgine the generall calamities of all the sanctes vvhat other thinges are they but certaine badges they haue receaued of Chriest and certame gulpes they haue svvallo vved of this cup and certaine lances vvher vvith they vvere let blood least the superfluitie therof in the heate of the funne should corrupt the soule So many degrees vve shal receaue in heauen of glorie as vve haue druÌ„cke of the cup of Chriest in this life Psal 92. the prophet sayth secundum multitudinem dolorum meorum in corde meo consolationes tuae laetificauerunt animam meam accordinge to the measure and quantitie of the sorovves and afflictions of oure pensiue contrite hearte in this vvorld oure soule shal be comforted and made ioyfull in the celestiall paradice and therefore vve ought to pray vnto god euerieday vvith teares that if vvee cannot drincke all his eupe at the least that he vvould suffer vs to tast thereof the cupp of Chriest althoughe it be bitter in drinckinge after the drinckinge therof it doth great profitt I vvould say the troubles vvhich vve suffer to be good they giue not so muche paine vvhenvve indure them as they after vvardes giue pleasure hauinge passed them let Dauid fansie the cold vvater of Bethelem let the glutton in helcry out vnto Abraham for the least drope of any licour or any moisture let the couetuous gape after riches or the drounckard thirst aftervvine but for the consolation and saluation of a chriestan ther is nothinge so necessarie for him then that he should drincke of this cup. Ther is another cup vvhich is called the cup of the vvrathe of god vvherof to speake the intrales doth open the members doth quacke the hearte doth faile the fleash doth tremble the guiltie conscience doth torment the eys doth vveepe and oure imagination doth vex vs vvith the apprehension thereof vvith this cupe god doth threaten vs. This is that vvhich the prophet speaketh of Iâ— â—â— vae tibi Hierusalim quia bibisti calicem irae Dei vsque ad faeces vvo be vnto thee Hierusalim be cause thoue hast sucked the cup of oure lordes vvrath euen vvto the dregges he drincketh the cup of vvrath that falleth froÌ„ the state of grace vvherin hestood vvhereof it follovveth that the soule is muche more dead vvithout grace then a bodie vvithout a soule of this cup the vnfortunat Synagoge did make hir self druncke and the druncknesse of this vvas the cause that Isracl vvas banished from Iudea and translated vnto Babylon and also that of godes inheritaÌ„ce and his vineyarde those Iues vve are depriued vvhich vvas giuen vnto the gentiles and this vvas the cause that the catholick religioÌ„ and godes tabernacle vvas taxen from many christian countrys and did passe ouer vnto the east and vveast indies and novve such as vveare good christians in time past are becom infidels and subiect vnto Turckes pagans mahometistes and heretickes and in steed of the catholicke religion they do embrace the rites of paganisme Mahometisme Iudaysme and Caluinisme and trulie it is godes iust punishment seinge they did not obey the true pastore that they should be confounded by false prophetes and for that they haue forsaken the catholicke religion of Chriest they should be peruersly mislead and intoxicated vvith many false religions Math 24.5 Ioh. 5.43 1. Timoth 4.3 2. Tim. 31.2 〈◊〉 5. this vvas prophesied of this people in the scripture thiese be they that did drincke the groundes and dregges therof vntil nothinge vvas left thiese vveare they that made a shipvvreacke of ther fayth by forsakinge ther ancient religion by denieinge all the articles of christianitie thiese be they of vvhom the prophet complayneth excusserunt iugum Domini Hier. 8.2 diripuerunt vincula eius they haue cast of the yocke of oure lorde they haue brocken his giues and fetters thiese be they of vvhom the foresayd prophet speacketh derelaquerunt me fontem aequae viuae c. they haue forsaken me beinge the fontaine of life and haue made vnto them silues cisternes that cannot containe any vvater thiese be they that haue drounâ—eÌ„ the cup of euerlastinge vvoo by vvhose miserable forsaâ—inge of the catholicke fayth by vvhose manifest contempt and despisinge of all sacrifices sacramentes rites and religious ceremonies thovvsandes haue bene miserablie peruerted and millions left in endles vvoe I hope this is not the cup that you drincke of but the cup of the passioÌ„ of Chriest not the cup of the Synagoge but the cup that oure sauioure in the gardeÌ„ did drinck of by vvhich he vvould haue his churche to be cherished of the one vvhosoeuer drincketh he doth svvallovv hel of theother heauen the one hath a svveet tast indrinckinge but aftervvades a terrible smarte the other sovver in drinckinge but after vvardes giueth health vnto him that drincketh therof nulla remedia tam faciunt dolorem quam ea quae sunt salutaria Cice. ad quint. frat ther is no remedie so hoalsom as such that causeth the greatest smarte This cup of tribulation vvas so bitter as none could drinck the same vntil Chriest did beginn it vnto vs in the apprehension of his passion and in the anguishe of his extreame paine None could drincke the vvaters of mara vntil Moyses did cast his rod into it Exod. 15. nuâ—e 33. and beinge bitter before vvas after vvardes made svveet and pleasant the crosse of Chriest and all other tribulations vveare infamous and dissonerable vnto those that beare and suffred them but novve by the death of Chriest the crosse is renovvmed in the vvorld and tribularioÌ„s suffred
forvvard vvithout tourning her head backvvard she had not bene tourned vnto an image or stone of salt gods commandement vnto her vvas to go alvvaies forvvard vvithout looking backe Nemo mittens manum ad aratrum c. none puttinge his hand to the plovve and astervvardes looking backe againe is apt for the kingdome of heauen If once vvee purpose to be the seruantes of god and to continue as his adoptiue children vvithin the arcke of his churche vvee should neuer forsake so blessed a purpose not suffer our selues to be cast out of so sure and so certaine a place If Adam in originall iustice vvould haue persisted neyther had he bene thrust out of paradice nor vvee subiect to so many miseries and tribulations If Salomon vvould haue perseuered in the fauour so aboÌ„dantlie receaued of god his saluauation had not bene so doubtfull if the first angel and iudas had continued as they began the one had not bene thrust out of heauen nor the other depriued of the apostleship nor of all the fruite and merite of his former labours if Moyses and Aaron had not giuen ouer their hope to obtaine the land of promise they had entred therin vvith Iosue and Caleph many men had great fauours of god but because they vvanted the blessed gift of perseuerance vvhich is nothing els then a continuation in the good gods gratious fauour vnto the last gaspe of our liues those fauours are nouv rather an increase of their vvoe then a diminishing of their euerlasting paine Conâ— Aâ—â—â— And therfore the councell saith Adiutorium Dâ—i renatis sanctis simpliciter est imploraendum vt ad finem bonum peruenire possini euerie one though neuer so liolie and of god adopted must simplie and sincerlie implore his speciall healpe that he may come to a good end â— clâ—s 11 ad quaÌ„cumque partem ceciderit lignum siue ad austrum siue ad aquilonem ibi manebit vvheare soeuer the tree falleth vvhether it be tovvardes the South or North there it remayneth if vvee dye in gods grace vvee shal be sure to obtaine glorie though vvee may be in purgatorie vntil the paine due vnto the sinne be satisfied if vvee die in deadlie sinne ther is no hope of saluation nor of the inheritance purchased for vs by the blood of Chriest vvhich vve ought vvith feare and tremblinge to procure being not assured therof vvhen it is said nemoscit vtrum odio vel amore dignus sit none Knovveth vvhether he be vvorthy eyther of loue or of hatred and as Iob saith si venerit ad me non videbo eum Ioh. 9 si abierit non intelligam vvhen god vvill vvouchsafe to come vnto me I shal not perceaue it and vvhen he vvill departe from me by his grace I shal not vnderstaÌ„d it vvherfore saith he si simplex fue ro hoc ipsum ignorabit anima mea If I be simple it is vnKnovven vnto me and therfore S. Paule sayth nihil mihi conscius sum sed in hoc noÌ„ iustificatus sum although my coÌ„science doth not accuse me 2. Cor. 4. yet I am not therby iustified because as the prophet saith peccatum contra me est semper my sinne alvvaies opposeth it self against me Therfore in a bodye so corrupt so enfeebled vvith seÌ„sualities in a soule so subiect vnto sinne in a state so ful of temptations in a vvarfare against so dangerous an hoast so mightie and so stroÌ„ge as there is no povver vppon the earth able to resist it vvithout the special grace of god for vvhich reasoÌ„s let a man be neuer so iust he is not assured of his saluation nisi perseuerauerit vsque ad finem vnlesse he endure vnto the ende THE VERTVOVS and godly people must haue aduersaries in this vvorld CHAP. VII NO cause can vvorke vvithout a subiect and vvhen the vicious and vvicked are certaine morall causes that vvorke according to their malice Arist lib. pri pliy c. 5. 7. For as Aristotle saieth no cause can vvorke but in a coÌ„trarie principle and therefore contra bonum malum esntra vitam mors Euill vvorketh against good death against life Psal 18 Circumuenià mus iustum loquuntur impij quoniam contrarius est operibus nostris diffamat nos Let vs intrap the iust man say the vngodly because he is contrary to our doinges and doth discredite vs. Vertue is a certaine qualitie of the mind vvhich is opposite to vice and can neuer be produced but by contrary qualities by vvhich all other qualities are ingendred So that if in earth so many bloody tyrants had not raigned so many blessed Martyrs had not triumphed in heauen the vertue of vvhose patience exceeding the violence of persecution hath gained spirituall riches to the church a crovvne of glorie to them selues This contradiction betvveen vertue and vice continued from the beginning No sooner came man into this vvorld but the deuill defied him as an enemy The first tvvo brethren Adamschildren prefigured this the one so setting himselfe against the other that hee slue him because him selfe vvas not so good The seed of this discorde tooke roote in Iacob and Esau sonnes of Isaac Esau being a type of the vvicked and reprobate repining at Iacob in vvhom the elect vvere figured Gen. 22 25. as Sainct Augustin said Sicut duo par vuli in â—tero Rebeccae sic in viero ecclesia duo sibi populi inuicem aduersantur Euen as the tvvo infants contended in the vvombe af Rebecca so tvvo sortes of people do striue struggle togither in the body of the church But vvhat should I recount the controuersie of contrarie natures that is to say of man and an Angell or of diuerse persons borne both of one mother nourished perhaps vvith one milke as of Abel and Cain Iacob and Esau or the enmitie of other people some fighting vnder the standard of god some of the deuill Ioseph vvas sold by his enuious brethreÌ„ Dauid persecuted by lunaticke Saul Elias pursued by vvicked Iezabel Elizeus mocked by vngodly children Ierusalem brent by proud Nabuchadonosor and Susanna slandered by tvvo adulterous iudges In all this note that the iust had some singular vertue the vniust subiect to some notorious vice But vvhat should I recount these contentions of diuerse natures in diuerse persons vvheÌ„ the very same is foond in man being but one person or one subiect For the like contention vvas neuer seene betvvixt ennimies as is daily betvveene the tvvo esseÌ„tiall partes vvhereof man is coÌ„posed made I meane the soule and the body the spirite and the flesh the superiour and inferiour partes insomuch as the life of the one is the death of the other the food of the one the poison of the other the gaine of the one the losse of the other and in breefe the vveale of the one the vvoe of the other And from hence it pâ—oceedes that vvee stand in need of so many graces and vertues vvhich albeit
they are conferred vnto vs in the holie Sacrament of Baptisme yet the soule cannot vvithout much difficultie exercise them by reason of the contradiction of the bodie vvhereas if the soule vvere at libertie it might make vse of them vvith great facilitie And in good sooth it is no marueile that carnall people do so much contradict and oppugne the lavv of grace vvhich is a spirituall lavv if the flesh being so vnited and ioined to the spirite that of theÌ„ both one humane nature resulteth doth so eagerly pursue the spirit and vvith so much despite that to destroy it shee feares not to be her ovvne destruction Euen as Sainct Paul saieth 1 Cor. 5 Littera idest carooccidit The flesh doth Kill vvhich enmitie is also verified in Isaac and Ishmael Gal. 4 Gen. 21 the soÌ„ne of the bondvvoman vvhich vvas borne according to the flesh daring to mocke and deride the freeborne Isaac vvhose natiuity vvas according to the spirit And therfore the gospel of Iesus Christ being spirituall vvas vvith such vehemence impugned For against it the Roman emperours beÌ„te all humane forces against it the philosophers opposed all vvordly vvisedome against this carnall people vvallovving in sinne and concupisceÌ„ce and loth to leaue their delightes made insurrection also that great Dragon raised all his povver Apos 12. â—sal 2.2 Aduersus illud principes conuernerum in vnum Against it the Kings of the earth combined them selues against it first all pagans aftervvards all Heretickes and Schismatickes conspired aÌ„ngust de es uit dri li 3. cap. 52. Videns diabolus saieth Zealous Sainct Augustin daemonum templa deseri in nomen liberantis mediatoris currere genns hu manum haereticos mouit quisub vocabulo Christiano doctrinae resistereÌ„t Christianae The deuil seing his teÌ„ples to bee left and all the vvorld run to embrace the svveet name of their redeemer and mediatour stirred vp the Heretickes vvhich vnder the title of christians should oppose them selues to the christian doctrine In con 〈◊〉 Tis. Per verba legis legem impugnant saith Sainct Ambrose By the very vvordes of the lavv they resist the lavv Nay but the Caluinistes professe faith also but Sainct Hillary tels them Fidem sine fide praetendunt In litrâ—â—a that they pretend saith vvithout faith The psalmist ansvvereth them Pu. 54. Molliti sunt sermones super oleum ipsi sunt tacula That their vvords are steeped in oile but indeed they are dartes Psal 139 Venenum aspidum sub labiis eorum That the poison of Adders is vnder their lips Veniunt ad vos saith our blessed sauiour in vestimentis ouium intrinsccus autem sunt lupi rapaces They come vnto you in sheepes clothing but in their hartes they are rauening vvolues to vvhich saieng blessed saint Bernard alluding telleth some of them that they are Foris candidi intus autem sordidi Though outvvardly they seeme as vvhite as snovve yet invvardly they beare another hue small difference Sainct Augustine putteth betvvene Pagans and Heretikes Persequitur paganismus saith hee aperte saeuit vt leo haereticus insidiatur vt Draco â—â—g in ps â—9 Paganisme persecuteth the church openly and roreth like a Lyon but thé hereticke lurketh as a Dragon The one compelleth to deny Christ the other teacheth the same the one vseth violence the other treachery vve must be patieÌ„t for the one vvatchfull for the other Thus much saith Sainct Augustin in the peaceable time of the church By vvhose admonition vvee are taught hovv vvee should behaue our selues in these dangerous daies least our function should bee contemned and simple Catholicks scandalized vvhich may be an occasion of their ruine a prouocation of gods vvrath against vs if through our negligence they vvould be carelesse of their saluation Therfore S. Peter bideth vs to vvatch quia aduersarius noster diabolus tanquam leo rugiens circuit quaerens quem deuoret because our aduersarie saith he the deuill like a roaringe lyon goeth about seeking vvhom he may deuoure THAT THE CHVRCH of god froÌ„ the beginning vvas persecuted and against Christ the head this persecution vvas intended CHAP. VIII I Vvil saith Chriest send vnto you prophets Luc. c. 11. Math. 5.14 Iob. 15. 16. and Apostles vvhich shal be both Killed and persecuted vvhich falleth out as Christ foretold speakinge vnto his Apostles pressuramin mundo habebitis you shal be tormented in this vvorld the deuill euer stirreth vp his vvicked ministers to destroy the church of god but cheifly the pastors as the principal parts ther of Alexander the great vvheÌ„ he did besiege Athens said vluter in vita eiue that his quarrel vvas not against the citie but against the ten orators that vvere vvithin vvhich if they vvere deliuered into his hands he vvould raise the seige and ioine a nevve league of freindship vvith the Citizens for all his quarell as he said vvas against those orators vnto vvhich Demostenes replied after this manner The vvolues did speake after this sort vnto the sheapehards all the discord that is betvvixt you and vs proceedes of your dogs if you vvill deliuer theÌ„ vnto vs vve vvil be perfaict freinds The dogs being rendred vnto them and peace established the vvolues rose vpon the poore flocke and destroied it euen so Heretickes in these daies goe about to take avvay religious people and priests Bishops and pastors and vnder coulour of deceipt seeke to deceaue and confound our soules So Iulian the Apostate vvith fire and svvord did persecute religious men and priests although he did not put them to death as S. Naz. said Oras 1. in Iuâ— enuieÌ„g these blessed saincts the crovvne of martirdome yet he spared no out ragious crueltye vvhich the malice of man could inuent to vex trouble and afflict these blessed people for so the oration of the said Naz vnto that apostate declared vvherin he did offer himselfe a suter for all religious people saieng si Philosophorum caetum sic enim eos appellat qui nullo vin cu lo humitenentur qui sola corpora ac ne ea tota quidem possident qui Caesari nihil Deo omnia debent hymnos preces vigilias lachrimas hos inquit si mitius tractauerts c. If you deale gentlely saith he vvith the schoole of Philosophers for so he called theÌ„ vvhich vvere tied by noe earthlie obligation vvhich did scarce possesse their ovvne bodies vvhich did ovve nothing vnto Caesar but all vnto god vnto vvhom they by their hymnes prayers vvatchinge and tears vvere consecrated if you deale gentlely vvith the seruants and disciples of god vvhose daylie conuersation is in heauen vvho are the first fruite of our lords flocke the crovvnes of faith the precious margarits vvho are the stones of that temple vvhose foundation and corner stone is Christ you shall do vnto your self and vnto vs a singuler benefit this far S. Naz. In all persecutions of the church the pastors and religious people vvere first sett vppon
sterne of original grace carried a vvay not vvhere reason vvould direct but vvhere vnrulie appetits do mislead this he said of oure vnbridled luste and disposition vnto base appetites and although this inclination in those that are baptised is not a sinne yet it prouoketh and disposeth vs vnto sinne and is called by the diuins fomes peccati vvhich is the lavve of the flesh vvhose desire and affection is contrarie to the desires of oure spirit vvhich vvitnesseth S. Rom. â— Paul saieng I haue a lavve in my members vvhich resisteth the lavve of my minde and laboreth to make me vassall and captiue to the lavve of sinne and and therfore he sayth vvho shall be able to deliuer me from this bodie of death of vvhich coÌ„playneth holie Iob. Iob 6. saing quare me fecisti contrarium tibi factus sum mihi metipsi grauis vvherfore hast thou framed me contrarie vnto thee and displeasant vnto my self and therfore he said non est auxilium mihi in me and of my self I haue no healpe by reason of his inferiour parte disposed to sinne vvhich do perturbe and diuert vs from the true path of the creator and the rule of vertue and also maketh vvarre against the superior parte vvhich is his spirit vvhich participatinge as it vvere vvith god that rightlie amongest reasonable creatures ought to obtaine the place of gouerment beinge by nature indued and enobled vvith a beame of heauenlie brightnesse and to bring them to any agreement or peaceable harmonie the handmayde must obey the mistresse and the bodie the soule vvhich cannot be brought to passe but by the force of extreame lavves that must be seuerlie executed vpon a lavvlesse and vnrulie seruant 1. Cor. 9 vvhich S. Paul extended rigourously tovvarde his ovvne bodie saieng castigo corpus meum in seruitut emspiritus redigo carnem meam c. I chastice my bodie and reduce my flesh vnto the seruitude of the spirit the like all the sanictes haue don by fasting vvachinge prayeÌ„g and other austere vvorkes of religion and pennaÌ„ce and by this meaÌ„s haue gotten the vpper haÌ„d of this slaue and rebellious seruant not onlie reuolteth from the spirit but also dravveth the spirit from god by reason of vvhose rebellion vvee be come disloyall vnto his commandementes insensible to his inspirations vnthankefull vnto his benefites careles of his diuine iustice obliuious of his mercie and forgetfull of our ovvne saluation and god almightie for a iust punishment vvhich vvee haue deserued permitteth for that our soule vvould not obey god shoulde become a slaue vnto the fleshe vvhich is his ovvne slaue vvhich S. August doth verifie quoniam anima superiorem dominum suo arbitrio deseruerat inferiorem famulum carnem ad suum arbitriuÌ„ non tenebat because the soule Decluitas Dei lib. 1â— c. 14 by the libertie of free vvill did forsake god oure supreme lorde the inferiour vvhich is the flesh rendreth not that obedience vnto the soule accordinge vnto the slauerie of the one and libertie of the other not that the soule hath no povver to command and constraine the fleshe to obey for it hath free vvil to do and vndo vvhat liketh it best and as S. Aug. saith voluntate propria quisque malus none committeth sinne but by his free vvill and so he said ream linguam non facit nisi rea mens Aâ—ug de ni lib. 2. ci â—â— our toung is not guiltie but by our guiltie minde vvhich he confirmed in his 14. Aug. deci l. i3 c. i4 Aug. lib. i4 cap. i3 booke nec carâ— corruptibilis animam peccatricem sed anima peccatrix fecit esse corruptibilem carnem nether the corruptible flesh maks a sinnefull soule but the sinnefull soule makes the flesh corruptible for the greatest difficultie that vve haue to supprise the flesh the vnre asonable concupiscence therof proceedes of the longe custome and continuance of the soule in sinne as the said S. Aug. saith libidini dum seruitur facta est consuetudo dum consuetudini non resistitur facta est necessitas our luste beinge obeyd is be come a custome and this custome beinge not quicklie restrained grovveth vnto an necessitie of nature vvhich can be hardlie repelled D. Aug. Arist 〈◊〉 and so Arist saith voluntas adhaerens peruerso fini non potest diu carere praua electione our vvill tending vnto an ill end vnto vvhich it is impelled and moued by this said bad inclination cannot be longe vvithout bad means to put it in execution for the outvvard obiectes and occasions by vvhich it is moued as also the internall passions of our base affection by vvhich it is daylie sollicited ouerruled do so peruert our iugement blinde our vnderstanding infect our vvilles as vve may say vvith the prophet defecit me virtus mea lumen oculorum meorum non est mecum my force did faile me and I haue not the vse of my sight this he said by reason of his great fall from gods grace of vvhich beinge depriued he vvas blinded vvith brutish coÌ„cupiscence and made a slaue vnto his passions therfore he said possederunt nos alij domini absque te vve forsake the o god and do yeeld our selues to other lordes vvhich are our sinister desires vvhich vvee follovve and self vvill vvhose vnresonable commandementes vvee obey the vvhich hath so grieuouslie vvounded our soules that it can neuer be cured but at the great coste and charges of our said proper vvill that inflicted the same and as svvelling vlcers must be healed be hoat burning iron by vvhich the deadlie canker vvich lieth vnder the flesh may be taken avvay so this poysoned canker vvhich lurketh in our heartes and gnavveth our intrailes by vvhich vvee languish and pine avvay cannot be healed but by sharpe medicine of troubles and persecutions and as the apostle saith virtus in infirmitate perficitur the perfection of vertu is made knovven in aduersitie 2. Cor. iâ— for as Roses the more they be prest the better they smel frankencense before it be cast vnto the fire shevveth not his vertue nor our fleshe before it be seuerlie punished and restrained of her pernicious dangerous libertie acknovvledged eyther superiour to command it or lavve to bridle and direct it Alexander the great beinge vvounded vvith an arrovve in his side did acknovvledge him self to be amortal maÌ„ vvhere as before through victories gotteÌ„ in so many battailes the coÌ„quest obtained ouer so many nations vvas so proude that he coÌ„manded him self to be adored as god Prouer. 28. therfore the holie ghost said beatus est home qui semper est pauidus Happie is that man that is alvvaies fearful of him self by libertie vve become dissolute and carelesse by restraint vvareful circumspect the Romans giuinge libertie vnto the Bactrians for that they did succour the Consul Rufus in the spartan vvarres they refused it saynge that by libertie they should become slaues The common vvealth of the
of the infernal dragon vvho laboreth to ouerflovve the earth vvith the bloode of martyrs Apud Grâ—â—os 26 decem In the Calender of February 28. in the citie of Nicomedia by the commaundement of Maximinus 200. christians vvere brent in the 2. of Februarie in the same Calender 3000. vvhich did suffer at Rome and 3000. that did suffer at Hierusalem by Cosdore vvhat shal I speake of all the dayes of the yeare of all other countries and places the number that ended their liues by extreame tormentes none knovveth but he that predestinated them and hath giuen them grace to suffer as also a crovvne for their sufferance so as the church may say vnto Chriest that vvhich the vvife of Moyses said vnto him at the circumcition of his sonne sponsus saÌ„guinis tu mihi es you are vnto me the spouse of bloode euen as the seed Exod. 4. that is sovven in the fielde bringeth foarth no fruit but by raine and heat of the sunne so the catholicke religion vvhich is the seede that is sovven in his church bringeth neyther holinesse or pietie vvith it vnles it be vvatered by the blood of Chriest his martirs neyther caÌ„ it bud fourth but by the burning and inflaming heat of the holie gost vvhich is the fire that Chriest did saye should burne in the heartes of his blessed martyrs vvhich are like as S. Augustine sayth vnto the childreÌ„ of Israel in Aegipt the more they vvere oppressed the more they did multiplie and as Leo Papa saieth Leo Papa in serm de natali aloruÌ„â— Pes. Pauli Ecclesia non minuitur persecutionibus sed augetur semper Dominicus ager segete ditiore vestitur dum grand quae singula cadent multiplicata nascuntur nam occiso vno martyre plures surgebant fideles The church by persecution diminisheth not but rather increaseth and our lordes feilde is the more richer that many graines do fall in it because that euerie one doth multiplie for one martyr beinge made many christians do rise and S. Amb. lib. 9 c. 10. 〈◊〉 lucam Ambrose saith sicut vinea dum ligatur erigitur rescissa non minuitur sed augetur ita sancta plebs c. as the vine being tied riseth vp being lopped and cut it increaseth so the people of god vvhen they be humbled they be promoted vnto vvhich agreeth Cassiodorus lib. variar â— nouit Ecclesia beneficia Domini triumphare de suis cladibus ingrauata persecutionibus si quidem proficit afflictione semper augetur sanguine martyrum irrigatur tristâ—tia magis erigitur angustia dilatatur fletibus pascitur ieiunijs reficitur deinde potius crescit vnde mundus deficit The church knovveth godes benefites to triumph for her calamities for being loden vvith persecution she profiteth by afflictioÌ„ alvvayse increaseth vvith the blood of martyrs she is vvatered vvith heauinesse she is exalted vvith streightnesse she is enlarged vvith teares she is nourished vvith fasting it is refressed and in one vvord it prospereth vvith that by vvhich the vvorld decaieth and therfore S. Augustine saieth that although by the persecution of heretickes the church doth suffer many tribulations yet Chriest turneth all that persecutioÌ„ to the good of his seruantes vvhich by their tribulation Math. 5. and affliction do obtaine those blessinges vvhich Chriest in his gospell promiseth saieng blessed be you vvhen you shal be persecuted for this persecution and for his death ended therin the blessed martyr sainct CypriaÌ„ gaue god thankes vvhen the sentence of death vvas pronounced against him OF GODS PVnishmentes vvhich he inflicteth vpon persecutors although for a time they florish GAP XI I Vstus es Domine saith Hiere Abac. 1. Psal â—2 Hier. 12 Iob. 21 iusta loquar ad te quare via impiorum prosperatur c. Thou art iust o lorde and iustlie I vvill aske of thee vvherfore do the vvicked prosper here the holie man vvould faine put vp a bill of complaint against god for suffering vvicâ—ed Aug. Ench c. 11. lib. de ordinec 7 last lib. de ira Dei Isidor lib de summâ— hono Iusebde praepa EuaÌ„ gelicâ— lib 3 Aug sib de ciuiâ— c 8 lib. â— c. â—8 and transgressors of his lavve to prosper S. Augustine ansvvereth to this question saieng Deus cuius bonitas est potentia c. god vvhose goodnesse is his might and being omnipotent good out of the euill he vvreasteth good in disposing and conuetting the euill vnto goodnesse by the payne and punishmente of sinne repaireth and amendeth the badnesse of sinne for if euill vvere not there shoulde be no vse of vindicatiue iustice to punish it or of patience to be exercised by it and so he saieth aug Euchâ— 25.16 tom 3 melius enim Deus iudicauit de malis benefacere quam mala nulla esse permittere it is more conuenient to gods iugement to conuert the euill vnto good then to suffre none at all therfore he said that euill and vvicked people are suffered aug in Ps 54 v 1 that god his vvonderfull goodnesse may be knovven omnis malus aut ideo viuit vt corrigatur aui ideo viuit vt per illum bonus exer ceatur and so euils are suffered eyther for their correction that do committ them or for their triall that do suffer them for as in man there is no goodnesse vvithout patience vvhich euill vvorkes so there is no euill vvithout paine vvhich follovveth sinne as the shadovv the bodie according to S. Gregorie Rom 2 vnto vvhich agreeth the apostle ira indignatio c. anger vvrath tribulation and anguish vppon the soule that vvorketh iniquitie vvheruppon S. Aug. saith voluisti Domine Aug. lib. 1. conf c. 12 c. it is thy vvill o lord and so vvee knovve it by experience that a disordered soule is a sufficient punishment for it self Hier. Hier. 2. verifieth this also scito vide knovv and beholde vvhat a dolefull thing it is to forsake god and not to be possessed vvith his feare God maketh a vvhip of the vvicked to punish the faultes and reforme the liues of his children and as the father casteth the rodd into the fire vvith vvhich he corrected his children so god dealeth vvith these vvicked people vvhom he permitteth to increase in their mischief vvicked plotts vntil such as be predestinated be corrected gods vvrath appeased and the reprobate be brought to their vtter confusion and so cast into that endles fire ordained for them Apoc. 22. qui nocet noceat aâ—huâ— qui in sordibus est sordesâ—at he that hurteth let him hurte as yet and he that is defiled let him be defiled as yet that god suffers the vvicked to go on in their vvicked purposes and to afflict the good his principall intention is the reformation saluatioÌ„ of the one not the damnation of the other Isa 10. but vvoe be vnto the vvicked that are ordained to reforme the vices of