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
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
heade be troubled the rest of the members cannot be at rest but are partakers of his paine and subiect to his grieÌ„f If Chriest liued in continuall povertie in continuall exile in continuall conrempte of vvorldlye honours hovve can vve hunt afâ—er promotions gape for titles of honours and seeke riches That therfore the members should agree vvith the head that the parte vvith the totall that the seruant be conformable vnto his lord that the christian should embrace the example of Chriest that the sheepe should acknovvledge the shepheard that the priest should offer him self vnto him to vvhome all sacrifices are offred that the soldiour should follovve the capitaine that our bodie shoulde performe the vvill of the spirit and that the spirit shoulde accomplishe the vvill of god vve must conforme our selues vnto his gospell and direct our liues and actioÌ„s accordinge to his blessed counsels vvhich are nothinge els then to beare his crosse to suffer quietlie and vvillinglie persecutions to abide all tormentes rather then to violate any of his commaundementes to liue in coutinuall martyrdome for the felicitie of the kingdome of heauen is giuen to the poore in spirit and vnto such that suffer for iustice and for the testimonie of a good conscience for accordinge to the apostle omnes qui voluntpie viuere in Christo Iesu patiantur persecutiones all that intende to liue godlie in Chriest Iesu must suffer pesecutions for the vvorlde is not onlie contrarie and opposite to euangelicall and christian vertues but also to morall and ciuil honestie because it fauoreth but dissemblers and vicious persons ther vvas a lavve amoÌ„ge the AtheniaÌ„s that any that had done vvell for the common vvealth and liued vprightlie in his actions should be banished Aristides beinge a man as vvell of great deserts Plutar. in viâ—a Arist as of a iust and morall behauiour vvas punished according to this lavve and beinge demaunded of a blunt commoner vvhich did subscribe vnto his banishmente vvhat vvas the cause that he did passe his suffrage and verdite against so good a man ansvvred that his iustice vvas vngrateful vnto the common vvealth and offensiue also vnto him So vnto men of vvicked dispositions the good be yrcksome and men of good life be nothing acceptable Psal 36. considerat peccator iustum quaerit mortificare eum the finner doth confider the iust and indeuoreth to ouertherovv him If the vvorld cannot abide men of morall vertues no meruaile if it cannot digest men of supernaturall graces and blesfings vvhich must beare many assaultes contradictions and temptations therin For the scripture saith fili accedens ad Eccles 2. seruitutem Dei c. sonne if thou meanest to serue god prepare and arme thy self against temptations and troubles the angel Raphael saied vnto Tobias Tob. 2. because thou hast bene acceptable before god thou must needes be tried by temptations God suffered this temptation to leaue example vvith the posteritie of patience Iob. 2. Iob in his troubles saied god doth trie me like golde God also did trie Abraham touching the oblation of his sonne Gene. 22. Iudith saith vnto the children of Israel in the troubles of Holofernes Iudâ—th 18 you ought to remember that god did trie our fore fathers vvhether they loued him sincerelie or no if these temptations had not bin 〈◊〉 1. Sanct sames vvoulde not affirme them to be the cause of our greatest ioy for blessed saith he that suffreth them for vvhen he shal be proued by theÌ„ he shall receaue a crovvne of life vvhich god promised vnto all those that loue him 2. Cor. 11 Sanct Paul saith in nothinge vvill I glorie but in my infirmities and troubles vnto vvhich Sanct Frances saieth he vvas married For by the marriage that is contracted bevvixt Chriest and vs vvee ought to assure oure selues that vve be married vnto the afflictions of this vvorld for in all matrimonie the persons contracted by reason of the indissoluble knot vvherin they be conioyned and vnited are equallie partakers of one anothers asvvell prosperirie as also aduersitie And seinge that the church of vvhich you be members Eph 5. vvas vvedded vnto Christ vppon the altar of the crosse as the apostle sayth this is a great sacrament I say in Chriest and his church also in Sainct Iohn Appo 20.21 come vvith me sayth the angel and I vvill shevve vnto you the vvife of the lambe and he shevved vnto me the holye citie of Hierusalem c. and consequentlie euerie member of the church is maried vnto Chriest as the spouse saith in the canticles dilectus mous mihi ego illi c. Can. 2. my best beloued shal be vvith me Ivvith him vvhich is to be vnderstood of euerie faithfull soule and as the apostle sayth I haue married you vnto one man 2. Cor. 11.10 to the end you should yeelde your selues a chast virgine unto Chriest And seinge by this marriage vvee are made partakers of all the merites and treasures of Chriest his passion vvhy should not vvee be also made partakers of his griefs troubles and persecutions seing our spouse by Isaias is called vir dolorum sayeng non est dolor sicut dolor meus Is 53. the maÌ„ of afflictions there is no griefe so great as myne for he vvas ouer vvhelmed vvith all kinde of sorrovves and tribulatioÌ„s he did supporte all our troubles did suffer all our miseries and to make satisfaction for our offences to appease the vvrath of the eternall father against vvhoÌ„ the sinne vvas coÌ„mitted and the iniurie offered did paye the debt of sinne did beare vppon his ovvne shoulders the heauie burden of the punishmentes that vvee haue deserued vvhich haue grieuouslie offended and committed the same Let euerie one of vs beare his portion of these miseries let euerie one carrie his ovvne burden and euen as they be allotted vnto vs so sufficient grace and strength is assigned vnto vs to sustaine them Let vs follovve the spouse in the canticles that said ascendam in altum apprehendam fructuÌ„ eius CaÌ„â— 7. I vvill clime vnto the tree take hold of the fruict therof that is â—o say the fruict of the noble crosse vvhich is nothing else theÌ„ to entertaine vvillinglie all the sharpe skirmishes of tentations to beare aduersities gentlie to punish our rebellious flesh and disordered desires to embrace most heartilie all the austere vvorkes and trauailes of pennance to bridle all the incounters and vehement motions proceedinge from concupiscense against reason and our superiour povvers paruulos nostros ad petram allidere Psal 1â—6 and to dash and bruise oure litle vvhelps against the rocke I meane oure vilde and sinister tentations and the dangerous suggestions therof before they be engendred by our vvilles and hatched by our consent to stop our malignant and venemous humours to suppresse our sensuall inclinations and appetites to Keepe vnder the old man to put on the nevv to chase Ismael
out of the house that Isaac may possesse the inheritance of his father to crucifie our luxurious carcase to mortifie our members and senses vvithall the vices and concupiscense of the same to the end that our spirit may enioy the patrimonie for vvhich vvee are created and redeemed this is the vertue of christian nobilitie this is the continuall exercise of a christian life through this exercise the apostle saith mortificamur tota die propter cum qui dilexit nos vve are mortifieng of our selues for his sake that loued vs â— Cor 9 this is the cause that he chastised his bodie Casti go corpus meuÌ„ in seruitutem spiri tus redigo carnem meam I chastise my bodie and vnder the obedience of the spirite I reduce my fleash and because in this mortification vvee are either negligent or colde others perhaps vsurpe our charge vnto them selues correctinge our slacknesse and chastisinge our negligence and nolentes cingi and beinge vn vvillinge to be girded that is to saye to suffer for Chriest or abide any affliction others novv goe about to reforme vs ducere nos quo noluerimus and to lead vs vvhere vvee vvould not Ioan. 21. Math. 20. and beinge idle in the market place vvithout any vvorke or occupation do novve violentlie compell vs to trauaile and labour more earnestlie in Chriest his vineyard and vvee beinge faint hearted to encourage our selues being insnared and intrapped in the briers and brambles of the vaine desires of this miserable life do constraine vs to forsake them and beinge in the iavves of the deuill to deliuer vs and our soule beinge full of the rust of sinne to clense and purifie it by the fire of tribulation A CHRISTIAN MVST resolue vvithim selfe to fight valiantlie against the enimies of Chriest CHAP. V. IT is the parte of a valiaÌ„t capitaine to encourage his souldiors to the skirmish and contemning all dangers to propose vnto them selues the revvarde of their laboure taken in hand and the crovvne of the victorie expected as also on the other side to set before ther eyes the base condition of slauerie and bondage in vvhich they should haue bene if they vvere ouercome neyther onlie the christians among the genâ—iles but also Iudas Macabens in the battaile against Nicanor both to encourage and embolden the vveake and faint hearted as also to confirme the strongest declared vnto theirs against vvhome they fought for vvhat cause and to vvhat end Told them also that the victorie stood not in the multitude of soldiours nor in the furious assaulte against vvhome me they vvere to skirmish but in gods mightie povver and that they should not forget the manifolde dangers out of vvhich their ancestors vvere deliuered Maâ— c 2 and the vvonderfull victories they had obtained so that in that battaile the Ievves did ouercome and their enymies vveare ouerth rovvne hauing lost 35. thovvsand soldiers euen so Chriest hauinge triumphed ouer the povver of darcknes and ouer him that had the empire of death hauinge sent his apostles as poore lambes against tygres lyons and dragons against the force of hell and tyrannie of man did encourage them saieng Ioan iâ— non turbetur cor vestrum be not faint hearted for vvhen suddaine feare or apprehension eyther of the danger at hande or of the euill to come attacheth vs then our senses by the extremitie and vehemence therof are dismaied our soule is vexed and our heart treÌ„bleth for feare and therfore our sauiour biddeth vs to put greatest vvatch in the place of greatest danger and did strengthen vs by his exhortations and admonitions that vvhen the danger should come vvee might be found valiant soldiers that vve should not be like the fish called Polypus vnto vvhich â—â—e Aegiptians did resemble such as vvhen they be in any great danger or affrighted vvith feare are soone ouer throvvne remoued altogâ—ther from their purpose Aeliau de Na hist li. 1. p. im lib. 9. c. 29. for vvhen that fish is in any danger it doth not flye or prouide for safeâ—ie but commeth vnto the next banke and being perplexed is taken by the fisher in these dangers of persecutions let not any feare or labour of your trauailes or loue of the vvorld separate your heartes froÌ„ Chriest but in all your dangers and troubles say vvith the prophet Psal 72. bonum est mihi adhaerere Deo ponere in eo spem meam it is good for me to cleaue vnto god and to put my heart and affectioÌ„ in him that vve may be able to say vvith Sainct Augustine amor mous Dâ—agu pondus meum illuc feror quocumque feror that god beinge my loue and my desire I may alvvaies dravve after him despisinge any other thinge vvhat soeuer Then vve shaâ— be able to sayvvith the said prophet Psal 26. si consistunt aduersum me castra non timebit cor meum Si exurgat aduersum me praelium in hoc ego sperabo if all my aduersaries vvere in the field against me my heart shall not be desmayed if all the vvorld vvould vvage vvarre against me therein I vvill hope to ouercome If vve Keepe not this lance of god in our heartes by vvhich vve may be holpen and defended against the inuasions of malignant spirits against the dangerous suggestions of the old serpent vvee shal be compelled to say Psal 72. dereliquit me virtus mea lumen oculorum meorum noÌ„ est mecuÌ„ my forces do fayle me and I haue not the vse of my sight and also to say defecit caro mea cor meum I haue no strength nor courage It is the parte of a constant man in any great danger or fierce shirmishe against his corporal enymies not to be broken or out of hart vvheÌ„ there is no remedie to escape but by fighting much more a spiritual souldier of Chriest ought not to retire vvhen he is challenged to the coÌ„bate for the tryall of his fayth then optimum est gratia stabilire cor Heb. 13 it is the best remedie vvee haue to furnish our soule vvith the grace and loue of god Heb. 13. For fayth vvithout this grace and charitie of god auaileth nothinge to vvithstand the eynmies thereof Vvee ought most earnestlie vvith all humble and feruent praiers to desire of god that vvhich he promised to giue by Ezechiel Eze. 36. dabo vobis inquit cor nounm spiritum nouum ponam in medio vestri c. I vvill saith he giue vnto you à nevve hearte a nevve spirit I vvill put amonge you that you may vvalke in my precepts and Keepe and obserue my ordinances In any great danger god neuer faileth to giue nevve increase of grace vvhich serueth not vnlésse it be put in execution vvhen the re is occasion to vse the same In vaine is any force or povver as Arist saith vnles it be reduced vnto his operation the talent of our lorde is idle vvheÌ„ it is not
vvhich vvas not meaÌ„t of the sacrifice of the old lavve for by many places of scripture that sacrifice could not be offered but at HierusaleÌ„ therfore it must be verified of the sacrifice of the masse vvhich is the sacrifice of all sacrifices for vvhich Chriest hath ordained priestes vvhen he said do this in remembrance of me vnto vvhom S. Paul said they could not drinck the chalice of Chriest and the deuill and consequentlie this sacrifice must be offered by priestes in Ireland vvhich according to the said alachias are Angells of god that must offer sacrifice and shall applie the vniuersall sacrifice of Chriest vnto our particulier miseries and calamities for as vniuersall causes neuer vvorke vnles they be applied by particuler causes by vvhich they be determined so the oblatioÌ„ of the sacrifice of Chriest though it vvas a sufficient expiation for all our offences yet being an vniuersall cause must be applied by particuler causes to vvorke his effect THAT THE PRIMAcie of this church by vvhich the apostolike succession and continuance therof is established vvas founded by Chriest reason and auctoritie confirming the same CAP. III. IN all thinges vvee see a subordination of an inferiour to a superiour in the celestiall and angelicall Hierarchie the inferiour order concerning their intellectu call operation or supernaturall reuelation do depeÌ„d of the superiour vvhich are called Archangels euerie corpulent substance in his corporall motion dependeth of a supreme bodie vvhich is called primum mobile amongest lightsome bodies the sunne hath the preeminence vvithout vvhose influence no such thing hath any light so as there is nothing in this vvorld according to the philosopher and as experieÌ„ce teacheth that is not reduced vnto his Kinde by vvhich the perfection therof is measured amongest sensible creatures the reasonable creature vvhich is man is the chiefest by vvhich euerie such liuing thing is measured amongest Christians Chriest according his humane nature 〈…〉 hath a supreame iurisdiction de cuius plenitudine nos omnes accepimus of vvhom vve depend in our supernaturall being vvhy should not in the church of god this order be obserued that there should be one church by vvhose direction all churches should be gouerned by vvhich all churches should be tried and ordered so among the apostles there vvas S. Peter vvhich made the first profession of our fayth on vvhoÌ„ the superioritie vvas instituted and the churche founded Math 16 as vppon a firme rocke Chriest speaking vnto him Math 〈◊〉 Iuc 12 thou arst a rock and vppon this rocke vvill I build my churck the gates of hell shall not preuaile against it c. Tu es as S. Hieron Mart 〈◊〉 expounded vpon thee vnto thee I vvill giue the Keies of the Kingdome of heauen this authoritie is confirmed by many prerogatiues Math â—7 Luciâ— Io 20 and priuileges that he hath in the gospell that christ did pay the tribute for him self and S. Peter vvhere he praied that S. Peters fayth should neuer faile in the vvorld vvhere he saied vnto S. Peter thou being once confirmed strengthen thy brethren of the successors of S. 〈◊〉 p. 190 Peter this is demanded saith S. Bernard that Chriest commended vnto him thrice the feeding of his flocke Actorum 1.2.3.4.5.6.8 9. 〈◊〉 5 also the aucthoritie he hath in the actes this primacie of S. Peter is auouched and approued by S. Cyp. lib. 4 epist ad Pa pianid lib. 1. ad Coruel Orig Sup. Mat. â—ier lib 1. Pelag in serâ—d Petro ad Amâ— in ser 47 Chrys super â—o 8 â—omi sup Math. Cyprian by S. Hieron by S. Amb. by S. Chrys by S. Aug. contra Ep. Donati by S. Hilarie vppon S. Math. by S. Leo in the anniuersarie sermon by S. Greg. in moralib in registro ad Mauritium Aug. by S. Cyp. de simplicitate praelatoruÌ„ by S. Aug. in his quest of the nevve and old testameÌ„t by S. Leo ser asce Dominic Bed in homi Ath. â—n Ep. ad MarcuÌ„ Liber Foelt Eus Caes lact Paul Ansel First the faith vvas taught in Iudea Actor â— 8 Heb. 26 and so came vnto Samaria and to other places omitting the east and the south it is certaine that S. Peter did send vnto Germany to teach the faith CresceÌ„tes Eucharius and Valerius vnto France he sent Sixtus Sinitius Amansius Mennius and Martialis and S. Clement did send Dionysius Areopagita vvith Rusticus Eleutherus SaÌ„ctinus Exuperius and Eutropius vnto Paris and Guyen the rest of S. Pe. successors did send in all ages pastors vnto other partes of the vvorld to conuert them vnto the faith vnto Eng. Eleuth the Pope did send S. Getmanus in the time of Lucius King of Kent aftervvard by S. Greg. vvere sent vnto England holie monckes S. Aug. and his brethren to reclaime England for that it fell from the first faith as S. Patrick and Paladius by Scelest vnto Ireland ScotlaÌ„d as these days many are sent vnto the east and vveast South and North by S. Peters successors so as no nation vvas euer Io. conuerted but by the lavvfull mission of S. Peter his successors vnto vvhoÌ„ Chriest committed the charge and feeding of his Flocke vve neuer red that any natioÌ„ vvas brought vnto Chriest by heretickes sauing the Goathes vvhich vveare conuerted or rather subuerted by the Arrians did not continue therin this care and charge of feeding of Chriest his flocke vvas not onlie committed vnto S. Peter but also vnto his successors othervvise Chriest had no care of his flocke nor of his church but during S. Peter his time and he being dead this charge and gouernmeÌ„t of his church vvas ended vvith him vvhich should be absurd to thincke vvhen his church must continue to the vvorldes end for if the church should not haue a head vnder Chriest by vvhose order directioÌ„ the same shoulde be prudeÌ„tlie gouuerned it shoulde be a bodie vvithout a head a flocke vvithout apastour a church vvithout a vicar a multitude vvithout vnitie vvhich being vvithout any subordinatioÌ„ of an inferiour to a lavvfull superiour is nothing els then a chaos vvithout order and a certaine confusion of a popular tumulte vvithout orderlie direction or discretion and if the church of god be one as it is said in the canticles vna est coluÌ„ba mea perfecta mea Câ—â— â— vna est matri suae my doue is one the mother hath but one daughter perfectioÌ„ of loue consisteth in vnitie all this vnitie is spoken of the church of Chriest vvithout vvhich vnitie it could not be called castrorum acies ordinata an armye vvell trayned Ibin â— a battaile vvell ordered and if chriest praied vnto his father that his flocke should be one and S. Paul saieth that his church should be one bodie misticall Ioh iâ— Eph. â—â— so there should be saieth he one spirit to quicken it one lord to direct it one faith to vvalke therin one baptisme to
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
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