again as fast as he in obedience to his Father dranke of it more and worse miseries succeeding and exceeding those which hee had born before They were above him in clamore in that voice in that clamour which was got up to heaven and in possession of his Fathers ears before his prayer came Father forgive them for they are not forgiven that sinne of crucifying the Lord of life yet They were above his head tanquam aquae as an inundation of waters then when he swet water and bloud in the Agony when hee who had formerly passed his Israel thorough the Red Sea as though that had not been love large enough was now himself overflowed with a Red Sea of his owne bloud for his Israel again And they were over his head in Dominio in a Lordship in a Tyranny then when those marks of soveraign honour a robe and a scepter and a Crown of thorns were added to his other afflictions And so is our first part of this Text the supergressae sunt the multiplicity of sin appliable to Christ as well as to his Type to David and to us the members of his body And so is the last part that which we handled to day too the gravata sunt the weight and insupportablenesse of sin They were heavy they weighed him down from his Fathers bosome they made God Man That one sin could make an Angel a Devill is a strange consideration but that all the sins of the world could make God Man is stranger Yet sinne was so heavy Too heavy sayes the Text. It did not onely make God Man in investing our nature by his birth but it made him no Man by devesting that body by death and but for the vertue and benefit of a former Decree submitting that body to the corruption and putrefaction of the grave But this was the peculiar the miraculous glory of Christ Jesus He had sin all our sin and yet never felt worme of conscience He lay dead in the grave and yet never felt worm of corruption Sin was heavy It made God Man Too heavy It made Man no Man Too heavy for him even for him who was God and Man together for even that person so composed had certain velleitates as wee say in the School certain motions arising sometimes in him which required a veruntamen a review a re-consideration Not my will O Father but thine be done and such as in us who are pushed on by Originall sinne and drawn on by sinfull concupiscences in our selves would become sins though in Christ they were farre from it Sin was heavy even upon him in all those inconveniences which wee noted in a burden Incurvando when he was bowed down and gave his back to their scourges Fatigando when his soul was heavy unto death Retardando when they brought him to think it long Viquid dereliquisti Why hast thou forsaken mee And then praecipitando to make that haste to the Consummatum est to the finishing of all as to die before his fellows that were crucified with him died to bow down his head and to give up his soul before they extorted it from him Thus we burdned him And thus he unburdned us Et cum exonerat nos onerat when he unburdens us he burdens us even in that unburdening Onerat beneficio cum exonerat peccato He hath taken off the obligation of sinne but he hath laid upon us the obligation of thankfulnesse and Retribution Quid retribuam What shall I render to the Lord for all his benefits to me is vox onerati a voyce that grones under the burden though not of sinne yet of debt to that Saviour that hath taken away that sinne Exi à me Domine that which Saint Peter said to Christ Lord depart from me for I am a sinfull man is says that Father vox onerati the voyce of one oppressed with the blessings and benefits of God and desirous to spare and to husband that treasure of Gods benefits as though he were better able to stand without the support of some of those benefits then stand under the debt which so many so great benefits laid upon him Truly he that considers seriously what his sins have put the Son of God to cannot but say Lord lay some of my sinnes upon me rather then thy Sonne should beare all this that devotion that says after Spare thy people whom thou hast redeemed with thy most precious bloud would say before spare that Son that must die spare that precious bloud that must be shed to redeeme us And rather then Christ should truely really beare the torments of hell in his soule which torments cannot be severed from obduration nor from everlastingness I would I should desire that my sins might return to me and those punishments for those sins I should be ashamed to be so farre exceeded in zeal by Moses who would have been blotted out of the book of life or by Paul who would have been separated from Christ for his brethren as that I would not undertake as much to redeem my redeemer and suffer the torments of Hell my selfe rather then hee should But it is an insupportable burden of debt that he hath laid upon me by suffering that which he suffered without the torments of Hell Those words Vis sanus fieri hast thou a desire to be well and a faith that I can make thee well are vox exâ—nerantis the words of him that would take off our burden But then the Tolle grabatum ambula Take up thy bed and walke this is vox oncrantis the voyce of Christ as he lays a new burden upon us ut quod prius suave jam onerosum sit that bed which he had ease in before must now be born with pain that sin which was forgotten with pleasure must now be remembred with Contrition Christ speaks not of a vacuity nor of a levity when he takes off one burden he lays on another nay two for one He takes off the burden of Irremediablenesse of irrecoverablenesse and he reaches out his hand in his Ordinances in his Word and Sacraments by which we may be disburdened of all our sins but then he lays upon us Onus resipiscentiae the burden of Repentance for our selves and Onus gratitudinis the burden of retribution and thankfulnesse to him in them who are his by our relieving of them in whom he suffers The end of all that we may end all in endlesse comfort is That our word in the originall in which the holy Ghost spoake is Iikkebedu which is not altogether as we read them graves sunt but graves fieri not that they are but that they were as a burden too heavy for me till I could lay hold upon a Saviour to sustaine me they were too heavy for me And by him I can runne through a troop through the multiplicity of my sins and by my God I can leap over a wall
acclamation which he received from his Royall servant Salomon at the Consecration of his great Temple when he said Is it true indeed that God will dwell on the earth Behold the heavens and the heaven of heavens are not able to contain thee how much more unable shall this house bee that we intend to build But have thou respect unto the prayer of thy servant and to his supplication O Lord my God to hear the cry the prayer that thy servant shall make before thee that day That thine eye may bee open towards that house night and day that thou mayst heare the supplications of thy servants and of thy people which shall pray in that place and that thou mayst hear them in the place of thy habitation even in heaven and when thou hearest mayst have mercy Amen SERMON XII Preached at Lincolns Inne JOHN 5. 22. The Father judgeth no man but hath committed all judgement to the Sonne When our Saviour forbids us to cast pearl before swine we understand ordinarily in that place that by pearl are understood the Scriptures and when we consider the naturall generation and production of Pearl that they grow bigger and bigger by a continuall succession and devolution of dew and other glutinous moysture that fals upon them and there condenses and hardens so that a pearl is but a body of many shels many crusts many films many coats enwrapped upon one another To this Scripture which we have in hand doth that Metaphor of pearl very properly appertain because our Saviour Christ in this Chapter undertaking to prove his own Divinity and God-head to the Jews who acknowledged and confessed the Father to be God but denyed it of him he folds and wraps up reason upon reason argument upon argument that all things are common between the Father and him That whatsoever the Father does he does whatsoever the Father is he is for first he says he is a partner a cooperator with the Father in the present administration and government of the world My Father worketh hitherto and I work well if the Father do ease himself upon instruments now yet was it so from the beginning had he a part in the Creation Yes What things soever the Father doth those also doth the Son likewise But doe those extend to the work properly and naturally belonging to God to the remission to the effusion of grace to the spirituall resurrection of them that are dead in their iniquities Yes even to that too For as the Father raiseth up the dead and quickneth them even to the Son quickneth whom he will But hath not this power of his a determination or expiration shall it not end at least when the world ends no not then for God hath given him authority to execute judgment because he is the Son of man Is there then no Supersedeas upon this commission Is the Sonne equall with the Father in our eternall election in our creation in the meanes of our salvation in the last judgement in all In all Omne judicium God hath committed all judgement to the Son And here is a pearl made up the dew of Gods grace sprinkled upon your souls the beams of Gods Spirit shed upon your soules that effectuall and working knowledge That he who dyed for your salvation is perfect God as well as perfect man fit as willing to accomplish that salvation In handling then this Iudgement which is a word that embraces and comprehends all All from our Election where no merit or future actions of ours were considered by God to our fruition and possession of that election where all our actions shall be considered and recompensed by him we shall see first that Judgment belongs properly to God And secondly that God the Father whom we consider to be the root and foundation of the Deity can no more devest his Judgment then he can his Godhead and therefore in the third place we consider what that committing of Judgment which is mentioned here imports and then to whom it is committed To the Sonne and lastly the largnesse of that which is committed Omne all Judgment so that we cannot carry our thoughts so high or so farre backwards as to think of any Judgment given upon us in Gods purpose or decree without relation to Christ Nor so far forward as to think that there shall be a Judgment given upon us according to our good morall dispositions or actions but according to our apprehension and imitation of Christ. Judgment is a proper and inseparable Character of God that 's first the Father cannot devest himself of that that 's next The third is that he hath committed it to another And then the person that is his delegate is his onely Sonne and lastly his power is everlasting And that Judgment day that belongs to him hath and shall last from our first Election through the participation of the meanes prepared by him in his Church to our association and union with him in glory and so the whole circle of time and before time was and when time shall be no more makes up but one Judgment day to him to whom the Father who judgeth no man hath committed all Judgment First then Judgment appertaines to God It is his in Criminall causes â— Vindicta mihi Vengeance is mine I will repay saith the Lord It is so in civill things too for God himself is proprietary of all Domini est terra et plenitudo ejus The earth is the Lords and all that is in and on the earth Your silver is mine and your gold is mine says the Prophet and the beasts on a Thousand hills are mine says David you are usuâ—â—ructuaries of them but I am proprietary No attribute of God is so often iterated in the Scriptures no state of God so often incultated as this Judge and Judgment no word concerning God so often repeated but it is brought to the height where in that place of the Psalm where we read God judgeth among the Gods the Latine Church ever read it Deus dijudicat Deâ—s God judgeth the Gods themselves for though God say of Judges and Magistrats Ego dixi dii estis I have said ye are Gods and if God say it who shall gainsay it yet he says too Moriemini sicut homines The greatest Gods upon earth shall die like men And if that be not humiliation enough there is more threatned in that which follows yee shall fall like one of the Princes for the fall of a Prince involves the ruine of many others too and it fills the world with horror for the present and ominous discourse for the future but the farthest of all is Deus dijudicat Deos even these Judges must come to Judgment and therefore that Psalme which begins so is concluded thus Surge Domine arise ô God and judge the earth If he have power to judge the earth he is God and even in God himselfe it is expressed as a kind
reads those words speaking of the Christian Church here It is the house of all them who do as it were rejoyce who come nearest to true joy And so when the Lord turned againe the Captivity of Sion Facti sumus sicut consolati We were as it were comforted Quare sicut sayes that Father Why is it so modified with that diminution as it were Quia hic etiam in Sanctis non perfecta consolatio Because sayes he in this world even the Saints themselves have no perfect joy Where the Apostle compares the sorrow and the joy of this world then the Quasi lyes upon the sorrows side it is but a halfe sorrow Quasi tristes We are as it were sorrowfull but indeed rejoycing but compare the best ioy of this world with the next and the Quasi will fall upon the ioy of the world For though we be sealed with the holy Spirit of promise which is the earnest of our inheritance and this is the Tropique of Joy the farthest that Spirituall Joy goes in this Zodique in this world yet this carries us no farther but Vt ex arrabone aestimetur haereditas That by the proportion of the earnest we might value the whole bargaine For what a bargaine would we presume that man to have that would give 20000 l. for earnest what is the Joy of heaven hereafter if the earnest of it here be the Seale of the holy Ghost God proceeds with us as we do with other men Operariis in Saeculo cibus in opere merces in fine datur In this world we give labourers meat and drink by the way but wages at the end of their work God affords us refreshing here but joy hereafter The best Seale is the holy Ghost and the best matter that the holy Ghost seales in is in blood in the dignity of Martyrdome and even for that for Martyrdome we have a rule in the Apostle Rejoyce in as much as ye are partakers of Christs sufferings That as he suffered for you so you suffer for him but in what contemplation That when his glory shall be revealed ye may be made glad with exceeding Joy not with exceeding Joy till then For till then the Joyes of Heaven may be exceeded in the addition of the body There is the rule and the example is Christ himself Who for the joy that was set before him endured the Crosse in contemplation of the Propterea exaltatus that therefore he should be exalted above all in heaven Rejoyce and be glad why for great is your reward but where in heaven And therefore Ask and you shall receive Pray and you shall have answer but what answer but what answer That your joy shall be full It shall be in heaven For Quis sic delectat quam ille qui fecit omnia quae delectant In whom can we fully rejoyce but him who made all things in which we rejoyce by the way In thy Name shall we rejoyce all the day says David Si in nomine suo non tota die St. Augustine says not that to any particular person nor any particular calling but to any man to every man Any Prince any Counsellor any Prelate any Generall any Discoverer any that goes in any way of joy and glory Si nomine suo non tota die If they rejoyce in their own names their own wisdome their own strength they shall not rejoyce all the day but they shall be benighted with darke sadnesse before their dayes end And their sunne shall set at noon too as the Prophet Amos speaks And therefore that shall be Christs expressing of that joy at the last day Enter into thy Master Ioy and leave the joy of Servants though of good Servants behind thee for thou shalt have a better Joy then that Thy Masters Ioy. It is time to end but as long as the glasse hath a gaspe as long as I have one I would breathe in this ayre in this perfume in this breath of heaven the contemplation of this Joy Blessed is that man qui scit jubilationem says David that knowes the joyfull sound For Nullo modo beatus nisi scias unde gaudeas For though we be bound to rejoyce alwayes it is not a blessed joy if we do not know upon what it be grounded or if it be not upon everlasting blessednesse Comedite amici says Christ bibite inebriamini Eat and drink and be filled Joy in this life Vbi in sudore vescimur where grief is mingled with joy is called meat says Saint Bernard and Christ cals his friends to eat in the first word Potus in future says he Joy in the next life where it passes down without any difficulty without any opposition is called drink and Christ calls his friends to drink but the overflowing the Ebriet as animae that is reserved to the last time when our bodies as well as our souls shall enter into the participation of it Where when wee shall love every one as well as our selves and so have that Joy of our owne salvation multiplied by that number wee shall have that Joy so many times over as there shall bee soules saved because wee love them as our selves how infinitely shall this Joy be enlarged in loving God so far above our selves and all them Wee have but this to add Heaven is called by many pretious names Lifeâ— Simply and absolutely there is no life but that And Kingdome Simply absolutely there is no Kingdom that is not subordinate to that And Sabbaâ—uÌ„ex Sabbate A Sabbath flowing into a Sabbath a perpetuall Sabbath but the Name that should enamour us most is that that it is Satietas gaudâ—orum fulnesse of Joy Fulnesse that needeth no addition Fulnesse that admitteth no leake And then though in the Schoole we place Blessednesse in visione in the sight of God yet the first thing that this sight of God shall produce in us for that shall produce the Reformation of the Image of God in us and it shall produce our glorifying of God but the first thing that the seeing of God shall produce in us is Joy The measure of our seeing of God is the measure of Joy See him here in his Blessings and you shall ioy in those blessings here and when you come to see him Sicuti est in his Essence then you shall have this Joy in Essence and in fulnesse of which God of his goodnesse give us such an earnest here as may binde to us that inheritance hereafter which his Sonne our Saviour Christ Jesus hath purchased for us with the inestimable price of his incorruptible blood Amen FINIS 51. 1. Psal. 128. 3. ◠〈◊〉 Egerton 〈◊〉 Chancellor grandfatheâ— to the Bridâ— Divisio 1 Part. Resurrectio Zech. 10. 8. Psal. 150. 6. Non nubent Luke 20. 35. Gen. 2. 23. Mat. 17. 3. Luke 7. 15. Acts 9. 41. Gen. 15. 1â— Deut. 32. 50. Luke 1. 41. Luke 16. 23.
in their beginning and then done in season the Dove must lay the egge and hatch the bird the holy Ghost must infuse the purpose and sit upon it and overshadow it and mature and ripen it if it shall be precious in Gods eye The reformation of abuses in State or Church is a holy purpose there is that drop of the dew of heaven in it but if it be unseasonably attempted and have not a farther concoction then the first motions of our owne zeale it becomes ineffectuall Stones precious in the estimation of men begin with the dew of Heaven and proceed with the sunne of Heaven Actions precious in the acceptation of God are purposes conceived by his Spirit and executed in his time to his Glory not conceived out of Ambition nor executed out of sedition And this is the application of this Lux depuratarum mixtionum of precious stones out of their making we proposed another out of their valuation which is this That whereas a Pearle or Diamond of such a bignesse of so many Carats is so much worth one that is twice as big is ten times as much worth So though God vouchsafe to value every good work thou dost yet as they grow greater he shall multiply his estimation of them infinitely When he hath prized at a high rate the chastitie and continency of thy youth if thou adde to this a moderation in thy middle age from Ambition and in thy latter age from covetousnesse and indevotion there shall be no price in Gods treasure not the last drop of the blood of his Sonne too deare for thee no roome no state in his Kingdome not a Iointenancie with his onely Sonne too glorious for thee This is one light in this Couple The lustre of precious stones the other the last is Lux Repercussionum The light of Repercussion of Reflexion This is when Gods light cast upon us reflecteth upon other men too from us when God doth not onely accept our works for our selves but imployes those works of ours upon other men And here is a true and a Divine Supererogation which the Devill as he doth all Gods Actions which fall into his compasse did mischievously counterfeit in the Romane Church when he induced their Doctrine of Supererogation that a man might do so much more then he was bound to do for God as that that superplusage might save whom he would and that if he did not direct them in his intention upon any particular person the Bishop of Rome was generall Administrator to all men and might bestow them where he would But here is a true supererogation not from Man or his Merit but from God when our good works shall not onely profit us that do them but others that see them done and when we by this light of Repercussion of Reflexion shall be made specula divinae gloriae quae accipiunt reddunt such looking glasses as receive Gods face upon our selves and cast it upon others by a holy life and exemplary conversation To end all we have no warmth in our selves it is true but Christ came even in the winter we have no light in our selves it is true but he came even in the night And now I appeall to your own Consciences and I aske you all not as a Iudge but as an Assistant to your Consciences and Amicus Curiae whether any man have made a good use of this light as he might have done Is there any man that in the compassing of his sinne hath not met this light by the way Thou shouldest not do this Any man that hath not onely as Balaam did met this light as an Angell that is met Heavenly inspirations to avert him but that hath not heard as Balaam did his own Asse that is those reasons that use to carry him or those very worldly respects that use to carry him dispute against that sinne and tell him not onely that there is more soule and more heaven and more salvation but more body and more health more honour and more reputation more cost and more money more labour and more danger spent upon such a sinne then would have carried him the right way They that sleep sleep in the night and they that are drunke are drunke in the night But to you the Day starre the Sunne of Righteousnesse the Sonne of God is risen this day The day is but a little longer now then at shortest but a little it is Be a little better now then when you came and mend a little at every coming and in lesse then seaven yeares appâ—entissage which your occupations cost you you shall learn not the Mysteries of your twelve companies but the Mysteries of the twelve Tribes of the twelve Apostles of their twelve Articles whatsoever belongeth to the promise to the performance to the Imitation of Christ Jesus He who is Luâ— una light and light alone and Lux tota light and all light shall also by that light which he sheddeth from himselfe upon all his the light of Grace give you all these Attestations all these witnesses of that his light he shall give you Lucem essentiae really and essentially to be incorporated into him to be made partakers of the Divine Nature and the same Spirit with the Lord by a Conversation in Heaven here and lucem gloriae a gladnesse to give him glory in a donudation of your souls and your sinnes by humble confession to him and a gladnesse to receive a denudation and manifestation of your selves to your selves by his messenger in his medicinall and musicall increpations and a gladnesse to receive an inchoation of future glory in the remission of those sinnes He shall give you lucem fidei faithfull and unremovable possession of future things in the present and make your hereafter now in the fruition of God And Lucem naturae a love of the outward beauty of his house and outward testimonies of this love in inclining your naturall faculties to religious duties He shall give you Lucem aeternorum Corporum a love to walk in the light of the stars of heaven that never change a love so perfect in the fundamentall articles of Religion without impertinent additions And Lucem incensionum an aptnesse to take holy fire by what hand or tongue or pen soever it be presented unto you according to Gods Ordinance though that light have formerly been suffered to go out in you He shall give you Lucem depuratarum Mixtionum the lustre of precious stones made of the dew of heaven and by the heat of heaven that is actions intended at first and produced at last for his glory and every day multiply their value in the sight of God because thou shalt every day grow up from grace to grace And Lucem Repercussionum he shall make you able to reflect and cast this light upon others to his glory and their establishment
Lighten our darknesse we beseech thee O Lord with all these lights that in thy light we may see light that in this Essentiall light which is Christ and in this Supernaturall light which is grace we may see all these and all other beames of light which may bring ut to thee and him and that blessed Spirit which proceeds from both Amen SERMON XXXVII Preached at St. Pauls on Midsommer day 1622. JOHN 1. 8. He was not that light but was sent to beare witnesse of that light OF him who was this light which Iohn Baptist is here denyed to be I spoke out of these words and out of this place the first time that I ascended to it upon the great Epiphany as the first Church used to call it the manifestation of Christ Iesus in the flesh Christmas day I reserved the rest of the Text which concernes Iohn Baptist himself and his office for this day in which the Church celebrates his memory who though he were not that light was sent to beare witnesse of that light We shall make our parts but two Testem and Testimonium the person and the Office first who the witnesse is and then what he witnesses In the first we shall consider first the dignity the fitnesse of the person implyed in the first word of this part of our Text but he was not that light that is true but yet he was something towards it he was nothing considered with Christ but he was much considered with any other man And then we shall see his title to his office Missus est as he was fit in himself so he was sent by him that had power to give Commission and from these two in which we shall determine our first part the consideration of his person we shall descend to the other his office and therein stop but upon two steps neither first why any testimony was required to so cleare a thing as light and such a light that light and then what kinde of testimony Iohn Baptist did give to that light So have you the designe and frame of our building and the severall partitions the roomes passe we now to a more particular survey and furnishing of them The first branch of the first part is the Idoneus that he was fit to be a witnesse If we should insist upon the nobility of his race his father and mother his father a Priest and his mother also descended of Aaron and as all Nations have some notes and marks of nobility Merchandize or Arms or Letters amongst the Jewes Priesthood was that the Priesthood enobled men in all well policed States caeteris paribus if they were not otherwise defective they have ever thought it fittest to imploy persons of good families and of noble extraction as well because in likelihood they had had the best education from their parents and the best knowledge of things that concerne the publique by having had their conversation with the best and most intelligent persons as also because they have for the most part more to lose them inferiour persons have and therefore are likelier to be carefull and vigilant in their imployment And againe because they draw a better respect from those to whom they are imployed which is of great importance in such negotiations to send persons acceptable to them to whom they are sent and yet do not lye so open to the tentations and corruptions of their Ministers as men of needy fortunes and obscure extractions do This fitnesse Iohn Baptist had he was of a good family and extraction It addes to him that as he had a noble he had a miraculous birth â— for to be born of a Virgin is but a degree more then to be borne of a barren woman A birth which onely of all others the Church celebrates for though we finde the dayes of the Martyrs still called Natalitia Martyrum their birth-dayes yet that is always intended of the dayes of their death onely in Iohn Baptist it is intended literally of his naturall birth for his spirituall birth his Martyrdome is remembred by another name Decollatio Ioannis Iohn Baptists beheading If we should enlarge all concerning him as infinitely as infinite Authors have done or contract all as summarily as Christ hath done Amongst those that are borne of women there is not a greater Prophet then Iohn the Baptist yet we should finde that Saint Augustine had done all this before Non est quod illi adjiciat homo cui Deus contulit totum What man can adde more where God said all and he hath said of Iohn Baptist Spiritu Saâ—cto replebitur He shall be filled with the holy Ghost Two things especially make a man a competent witnesse First that he have in himselfe a knowledge of the thing that he testifies else he is an incompetent witnesse And then that he have a good estimation in others that he be reputed an honest man else he is an unprofitable witnesse If he be ignorant he sayes truth but by chance if he be dishonest and say truth it is but upon designe and not for the truths sake for if those circumstances did not leade him he would not say truth Iohn Baptist had both knowledge and estimation He knew per scientiam infusam by infused knowledge as he was a Prophet for so Christ testifies that he was But all Prophets knew not all things therefore he was more then a Prophet which is also testified by Christ in his behalfe More then any former Prophet And yet the Prophet Esaiah was even in his Prophecy an Evangelist his Prophecy of Christ was so cleer so particular as that it was rather Gospell and History then Prophecy Iohn Baptist was more then that for he did not onely declare a present Christ in that Esay may seem to come neer him but he was Propheta Prophetatus A Prophet that was prophesied of even Esay himself bore witnesse of this witnesse A voyce cried in the wildernesse Prepare the way of the Lord. And the Prophet Malachi bore witnesse of this witnesse too Behold I will send my messenger and he shall prepare the way before me So he hath the restimony of the first and last of the Prophets and of him too who was the first and the last the cause and the effect the moving and fulfilling of all prophecy of Christ himself This is he of whom it is written and so he cites those words of Malachi concerning Iohn Baptist. Iohn Baptist then had this competency by knowledge infused by God declared in former Prophecies he knew the matter which he was to testifie Which is so essentiall so substantiall a circumstance in matter of testimony in what way soever we will be witnesses to God as that no man is a competent witnesse for God not in his preaching not in his living not in his dying though he be a witnesse in the highest sense that is a Martyr if he do not know upon