promises Modestie without arrogancie Continencie from all kynde of wickednes Chastitie in conseruing a pure minde in a cleane and vnspotted bodie Against these men saithe S. Paul there is no lavve And in the verie same chapiter he expresseth the spirite of the world by the contrarie effectes sayeing the worckes of fleshe are manifest whiche are fornicatioÌ„ vncleannes wantoÌ„nes lecherie Idolatrie poysonninges enemities contentions emulatioÌ„s wrathe strife dissention sectes enuie murder dronkennes gluttonie and the like of whiche I foretell you as I haue tolde you before that those men whiche doe suche thinges shall neuer obteyne the kyngdome of heauen Heere now may euery man iudge of the spirit of the world and the spirit of Christ and applieing it to him selfe may coniecture whether he holdeth of the one or of the other S. Paul geeueth two pretie shorte rules in the very same place to trye the same The first ys They vvhiche are of Christ haue crucified their fleshe uvithe the vices and concupisceÌ„ces therof That is they haue so mortified their owne bodies as they committ none of the vices and sinnes repeated before nor yeeld not vnto the concupiscences or temptations therof The second rule is yfvve lyue in spirite then let vs vvalke in spirit That is our vvalking and behauioure is a signe vvhether vve be alyue or dead For yf our vvalking be spirituall suche as I haue declared before by the tvvelue fruites therof then doe vve lyue and haue life in spirite but yf our vvorkes be carnall suche as S. Paul novv hathe described then are vve carnall and dead in spirite nor haue vve any thing to doe vvith Christ or portion in the kingdome of heauen And for that all the vvorlde is full of those carnull vvorkes and bringeth foorthe no fruites in deede of Christs spirit nor permittethe them to grovv or prosper vvithin her thence is yt that the scripture alvvayes putteth Christ and the vvorld for opposite opeÌ„ enemies Christ hym selfe saveth that the vvorlde can not receaus the spirit of trueth And againe in the same EuaÌ„gelist he sayeth that nether he nor anye of his are of the vvorlde thoughe they liue in the vvorld And yet further in his moste vehement prayer vnto his father pater iuste mundus te non cognouit Iust father the world hathe not knowen thee For which cause S. Iohn writeth If any maÌ„ loue the vvorld the loue of the father is not in hym And yet further S. Iames that vvho soeuer but desireth to be freend of this vvorld is therby made an enemye to God VVhat will worldly men saye to this S. Paul affirmeth plainlie that this world is to be damned And Christ insinuateth the same in S. Iohns gospell but moste of all in that wonderfull fact of his when prayeing to his father for other matters he excepteth the world by name Non pro mundo rogo saithe he I doe not aske mercie and perdone for the world But for those whiche thow hast geuen me owt of the worlde Oh what a dreadfull exception is this made by the Sauioure of the world by the lambe that taketh awaye all sinnes by hym that asked perdone euen for his tourmentoures and crucifiers to except now the world by name from his mercie Oh that worldlie men wold consider but this one point onelie they wolde not I think liue so voyde of feare as they doe Can any man maruayle now why S. Paul cryeth so carefullie to vs nolite conformari huic saeculo coÌ„forme not your selfes to this world agayne that we should renounce vtterlie all secular desires can anye maruayle whye S. Iohn whiche was moste priuie aboue all other to Christs holie meaning here in sayeth to vs in suche earnest sorte Nolite diligere muÌ„dum neque ea quae in mundo sunt Doe not loue the world nor any thing that is in the world If we maye nether loue it nor so muche as conforme our selues vnto it vnder so greate paynes as are before rehearsed of the enemitie of God and eternall damnation what shall become of those men that doe not onelye conforme them selues vnto it and the vanities therof but also doe folowe it seeke after it rest in it and doe bestowe all theyr labours and trauailes vpon it If you aske me the cause whye Christ so hateth and abhorreth this world S Iohn telleth you 〈◊〉 mundus totus in maligno posius est for that all the whole worlde is set on naughtynes for that it hathe a spirite contrarie to the spirite of Christ as hathe bene shewed for that it teacheth pryde vainglorie ambition enuie reuenge malice with pleasures of the fleshe and all kynde of vanities And Christ on the contrarie side humilitie meekenes perdonyng of enemyes abstin ce chastitie sufferance mortisicatioÌ„ bearing the crosse with contempt of all earthelye pleasures for the kyngdome of heauen for that it persecuteth the good aduanceth the euill for that it rooteth owt vertue and planteth all vice And finalie for that it shutteth the doores against Christ when he knocketh strangleth the harte that once it possessethe VVherfore to conclude this parte seyng this world is suche a thing as it is so vaine so deceytfull so troublesome so daungerâ—…us seyng it is a professed enemye to Christ excoÌ„municated and damned to the pitt of hell seyng it is as one father sayeth an arcke of trauaile a schoole of vanities a feare of deceite a labirin the of errour seing it is nothing els but a barraine wildernes a stonye fyeld a durtye Stye a tempestuous sea seing it is a groue full of thornes a medowe full of scorpions a flourishing garden without fruite a caue full of poysoned and deadlie basiliskes seyng it is finallie as I haue shewed a fountaine of miseries a ryuer of teares a faigned fable a delectable frensie seyng as S. Austen sayeth the ioy of this world hathe nothing els but faise delyte true asperitie certaine sorowe vncertaine pleasure trauailsome labour fearfull rest greeuous miserie vayne hope of selicitie seyng it hathe nothing in it as S. Chrisostome saythe but teares shame repentance reproche sadnes negligences labours terrours sicknes sinne and deathe it selfe seyng the worlds repose is full of anguishe his securitie without foundation his feare without cause his trauailes without fruite his sorowe without profitt his desires without successe his hope without rewarde his myrthe without continuance his miseries without remedies seyng these and a thousande euills more are in it and no one good thing can be had from it who will be deceyued with this visard or allured with this vanitie hereafter who will be stayed from the noble seruice of God by the loue of so fond a trifle as is this world And this to a reasonable man may be sufficient to declare the insufficencie of this third impediment But yet for the satissieing of my promisse in
thow woldest haue a lyuelie example of all this that I haue sayed before I could alleage thee many but for breuities sake one onelie of S. Austens conuersion shall suffice testified by hym selfe in his bookes of cōfessio It is a maruailouse exāple and contayneth many most notable cōfortable poyntes And surelie whosoeuer shall but reade the whole at large especialie in his sixthe seuenth and eigth bookes of his cōfessiōs shall greatlie be moued and instructed therby And I beseeche the reader that vnderstandeth the latine tongue to vewe ouer at leaste but certaine chapiters of the eigthe booke where this Saints finall conuersion after infinit combates is recounted It were too lōge to repeate all heere thoughe I deede it be suche matter as no man could euer be wearie to heare yt There he sheweth how he was tossed and tombled in this conflict betweene the fleshe and the spirite betwene God draweing on one side and the worlde the flesh and the deuill holding backe on the other parte He went to Simplicianus a learned olde man deuoute Christian he went 〈◊〉 Ambrose by shope of Millane And after his cōferēce with thē he was more troubled than before He consulted with his companions Nebridius and Alipius but all wolde not ease hym One daye after dynner there came into his house a Christian courtier and captaine named Potinian and finding by chaunce S. Paules epistles vpon the boorde where Austen his felowes were at playe by occasion thereof fell into talke of spirituall matters among other thinges to recite vnto thē the lyfe of S. Anthonie the mōke of Egypt and the infinite vertues and miracles of the same whiche he had founde in a booke among Christianes a litle before and therby was hym selfe conuerted to Christianitie VVhiche storie after Austen had heard as also that there was a monasterie of those monkes without the walles of Millan in which Citie this happened nourished by S. Ambrose the byshope wherof Austen before this knew nothing he was muche more afflicted thā before and after Potinian was departed withdraweing him selfe a side had a moste terrible combate with hym selfe wherof he writeth thus VVhat dyd I not say against my selfe in this conflict how dyd I beate and whyppe my owne soule to make her folow thee o lord But she helde backe she refused and excused her selfe and when all her argumentes were conuicted she remained trembling and fearing as deathe to be restrayned from her loose custome of sinne wherby she consumed her selfe euē vnto death After this he went into a garden with Alipius his companion and there cryed out vnto hym Quid hoc est quid patimur surgunt indocti caelum rapiunt nos cum doctrinis nostris sine 〈◊〉 ecce vbi volutamur in carne sanguine VVhat is this Alipius what suffer we vnder the tyrannie of synne vnlearned men suche as Anthonie and other doe take heauen by violence and we with all our learninge without hartes beholde how we lye groueling in fleshe and bloode And he goeth forwarde in that place sheweing the wounderfull and almoste incredible tribulatiōs that he had in this fight that daie After this he went further into an orcharde and there he had yet a greater conflict For there all his pleasures past represented them selues before his eyes saieing Demities ne nos a momento isto non eximus tecum vltra in aeternum c. VVhat wilt thou departe from vs and shall not we be with thee no more for euer after this moment shall it not be lawfull for the to-doe this that no more hereafter And then sayeth S. Austen O Lorde turne from the mynde of thy seruant to think of that whiche they obiected to my soule VVhat filthe what shamefull pleasures dyd they lay before myne eyes At lēgthe he sayethe that after long and tedyous cōbates maruailous tempest of weeping came vpon him and being not able to resist he ranne awaye from Alipius cast hym selfe on the groūde vnder a figg tree and gaue full scoope vnto his eyes whiche broght forthe presentlye whole fluddes of teares VVhiche after they were a litle past ouer he began to speake to God in this sort Et tis domine vsquequo quam diu quam diu cras cras quare non modo quare non hac hora finis est turpitudinis meae O Lorde how long wilt thou suffer me thus how long how long shall I saye to morow to morow why shoulde I not doe it now whie should there not be an end of my filthie lyfe euen at this hower And after this foloweth his finall and miraculous cōuersion together with the conuersion of Alipius his companion which because it is sett downe breeflie by hym selfe I will recite his owne woordes which are as foloweth immediatlie vpon those that went before I dyd talke this to God and dyd weepe moste bitterlie with a deepe cōtrition of my harte beholde I heard a voyce as yf it had bene of a boye or mayde singing fro some house by and often repeating take vpp and reade take vp and reae And streight wayes I chaunging my countenāce beganne to think moste earnestlye withe my selfe whether childrē were wont to sing any such thing in any kinde of game that they vsed but I could neuer remember that I had heard any such thing before VVherfore repressing the force of my teares I rose vp interpreting no other thing but that this voyce came from heauen to bydde me open the booke that I had with me which was S. Paules epistles to reade the first chapiter that I shoulde finde For I had heard before of S. Anthonye how he was admonished to his cōuersion by hearing a sentence of the gospell whiche wasredde when he by chaunce came into the churche and the sentence was Goe and sell all thou hast and geue to the poore and thou shalt haue a treasure in heauen and come and folovve me VVhich sayeing S. Anthonie taking as spoken to hym in particular was presentlie cōuerted to thee o Lord. VVherfore I went in haste to the place where Alipius satt for that I lad left my booke there when I departed I snatched it vp and opened it redde in silēce the first chapiter that offered it selfe vnto my eyes therein were these woordes Not in banquettinges or in dronkēnes not in vvātonnes and chāber vvorkes not in contention and emulation but doe you put on our Lorde Iesus Christ. and doe you not performe the prouidence of fleshe in concupiscences Further than this sentence I wolde not reade nether was it needfull For presentlie with the end of this sentēce as yf the light of securitie had bene poured into my hart all the darkenes of my doutfullnes fledd away VVhere vpon putting in my finger or some other signe which now I remember not vpon the place I closed the booke and with a quiet countenance
belonging to a good Christian are stirrd vpp exercised confirmed strengthened establyshed in mā by tribulatiō according to the sayeing of S. Peter God shall make perfect confirme and establishe those vvhiche haue suffered a litle for his name Finallie gods meaning is by layeing persecution and affliction vpon vs to make vs perfect Christians that is lyke vnto Christ our captaine whome the prophet calleth Virum dolorum scientem infirmitatem A man of sorowes and one that had tasted of all maner of infirmities therby to receaue the more glorie at his returne to heauen and to make more glorious all those that will take his parte therin To speake in one worde God wolde make vs by tribulation crucified Christians VVhiche is the moste honorable title that can be geuen vnto a creature crucified I saye and mortified to the vanities of this worlde to the fleshe and to our owne concupiscence and carnall desires but quicke full of all lyuelie spirit to vertue godlines deuotion This is the heauenlie meaning of our Soueraigne Lord and God in sending vs persecutiō tribulation affliction in respect whereof holie Iob dowteth not to saye Blessed is the man that is afflicted by God And Christ hym selfe yet more expresselie Happie are they vvhich suffer persecution Yf they are happie blessed therby then is the worldlie greatlie a-vvrie whiche so much abhorreth the sufferāce therof thē is god but vnthākfullie dealt withal by many of his childrē whoe repyne at this happines bestowed vpon thē where as in deede they should accept it with ioye and thankes geuing For proofe better declaratiō wherof I will enter now into the third pointe of this chapiter to examine what reasones and causes there be to induce vs to this ioyfullnes contentation of tribulation And first the reasones layed downe alredie of gods mercifull and fatherlie meaning in sending vs affliction might be sufficient for this matter That is to comfort and content any Christian man or woman who takethe delite in godes holie prouidence towardes them For yf God doe send affliction vnto vs for the encrease of our glorie in the lyfe to come for draweing vs from infection of the worlde for opening our eyes and curing our diseases for preseruing our soules from synne hereafter as hathe bene shewed whoe can be iustely displeased therwith but suche as are enemies vnto their owne good we see that for the obtaining of bodilie healthe we are cōtent not onelie to admitt many bytter and vnpleasant medicines but also yf neede require to yeeld willinglie some parte of our bloode to be taken from vs. And how muche more shoulde we do this for the eternall healthe and saluation of our soule But now further yf this medicine haue so many more commodities besides as haue bene declared yf it serue heere for the punishemēt of our synnes due otherwyse at an other place in farre greater quātitie and rigour of iustice yf it make a triall of our estate and doe drawe vs to god yf it procure godes loue towardes vs yeeld matter of ioye by our delyuerance prouoke vs to thankefullnes embolden and strengthen vs and finally if yt furnishe vs with all vertues and doe make vs lyke to Christ hym selfe then is there singular great cause why we should take comfort and cōsolation therein for that to come neare and to be lyke vnto Christ is the greatest dignitie preeminence in the world Lastlie yf gods eternall wisedome hathe so ordayned and appointed that this shal be the meanes of his seruantes saluation the badge and lyuerie of his sonne the hyghe waye to heauen vnder the stādarde of his crosse then oughte we not to abhorre this meanes not to refuse this lyuerie not to flye this waye but rather with good peter and Iohn to esteeme it a great dignitie to be made woorthie of the most blessed participatio therof VVe see that to weare the colours of the prince is thought a prerogatiue among courtiers in this world but to weare the robe or crowne yt selfe were to great a dignitie for anye inferiour subiect to receaue Yet Christ our lord and king is cōtent to imparte bothe of his with vs. And how then ought we I pray you to accept therof And now as I haue sayd these reasons might he sufficient to comfort and make ioyfull all those that are called to suffer afflictiō and tribulation But yet there want not some more particular cōsideratiōs besides VVherof the first and moste principall is that this matter of persecutiō cometh not by chaunces or casualtie or by any certaine generall direction from higher powers but by the speciall prouidence and peculiar disposition of God as Christ shewethe at large in S. Mathews gospell That is this heauenlie medecine or potion is made vnto vs by gods owne hand in particulare VVhiche Christe signifiethe when he sayethe Shall I not drinke the cuppe vvhich my father hathe geuen me That is seing my father hath tempered a potion for me shall I not drynke yt as whoe would saye it were too muche ingratitude Secondlie is to be noted that the verie same hand of God whiche tempered the cuppe for Christ his owne sonne hathe done the same also for vs according to Christ his sayeing You shall drynk of my cuppe That is of the same cuppe whiche my father hathe tempered for me Heerof it foloweth that with what hart and loue God tēpered this cuppe vnto his owne sonne with the same he hathe tempered it also to vs that is altogether for our good and his glorie Thirdlie is to be noted that this cuppe is tempered withe suche speciall care as Christ sayeth that what trouble or daunger soeuer it seeme to woorke yet shall not one heare of our head perishe by the same Nay further is to be noted that whiche the prophet sayeth O Lord thou shalt geue vs to drynke in teares in measure That is the cuppe of teares and tribulation shall be so tempered in measure by our heauenlie phisition as no man shall haue aboue his strengthe The dose of Aloes and other bitter ingredientes shal be qualified withe manna sufficient sweetnes of heauenlie cōsolatiō God is faithfull saieth S. Paul and vuill not suffer you to be tempted aboue your abilitie This is a singular point of comfort and ought alwayes to be in our remembrance Beside this we must consider that the appointing tempering of this cuppe being now in the handes of Christ our Sauiour by the full commission graunted hym from his father and he hauing learned by his owne sufferinges as S. Paul notifieth what it is to suffer in flesh and blood we may besure that he will not laye vpon vs more than we can beare For as yf a man had a father or brother a moste skyllfull physition and should receaue a purgation from them tempered with their owne handes he might be sure it
well noteth that this was but one particular acte of Christ which maketh no generall rule euē as we see that a temporall prince perdoneth some tyme a malefactor when he is come to the verie place of execution yet vvere it not for euerie malefactor to trust therupon For that this is but an extraordinarie acte of the prince his fauoure and nether shewed nor promised to all mē Besides this this act was a speciall miracle reserued for the manifestation of Christ his power and glorie at that howre vpon the crosse Agayne this acte was vpon a moste rare confession made by the theefe in that instant when all the world forsooke Christ and euen the Apostles them selues ether dowted or lost their faithe of his godhead Beside all this the confession of this theefe was at suche a time as he could nether be baptized nor haue further tyme of penance And we holde that at a mans first conuersion there is required no other penance or satisfaction at all but onelye to be baptised for the gayning of heauen But it shall not be amysse perhappes to put to S. Austens verye woordes vpō this matter For thus he writeth It is a remedyles perill when a man gyueth hym selfe ouer so muche to vices as he forgetteth that he must geue accompt therof to God! and the reason whye I am of this opinion is for that it is a greate punishement of sinne to haue lost the feare and memorie of the iudgement to come ce But dearlie beloued least perhappes the newe felicitie of the beleeuing theefe on the crosse doe make any of you too secure and remisse least peraduenture some of you saye in his harte my guyltie conscience shall not trouble nor torment me my naughtie lyfe shall not make me verie sadde for that I see euen in a moment all sinnes forgeuen vnto the theefe we must consider first in that theefe not onelye the shortnes of his beleefe and confession but his deuotion and the occasiō of that tyme euen when the perfectiō of the iust dyd staggar Secōdlie shew me the faith of that theefe in thy selfe and then promise to thy selfe his felicitie The deuill doeth put into thy heade this securitie to the ende he may bryng thee to perdition And it is vnpossible to number all them which haue perished by the shadowe of this deceitfull hope He decerueth him selfe and maketh but a Ieste of his owne damnation whiche thinketh that gods mercie at the last daye shall help or releeue hym It is hatefull before God when a man vpon confidēce of penance in his olde age dothe sinne the more freelie The happie theefe wherof we haue spoken happie I saye not for that he layed snares in the waye but for that he tooke holde of the waye it selfe in Christ layeing handes on the praye of lyfe and after a straung maner makyng a bootie of his owne deathe he I saye nether dyd deferre the tyme of his saluation wittinglie nether dyd he deceytfullie put the remedye of his state in the last moment of his lyfe nether dyd he desperatlie reseruo the hope of his redēption vnto the howre of his deathe nether had he any knowlege ether of religion or of Christ before that tyme. For yfhe had perhappes he wold not haue bene the last in number amōg the Apostles which was first in the kyndome of heauen By these woordes of S. Austen we are admonyshed as you see that this particular facte of Christ maketh no generall rule of remission to all men not for that Christ is not allwayes redye to receyue the penitent as he promiseth but for that euerie man hath not the tyme or grace to repent as he should at that howre according as hath beene declared before The generall waye that God proposeth to all is that whiche S. Paul sayeth Finis secundum opera ipsorum The ende of euill men is according to their workes Looke how they lyue and so they dye To that affect sayeth the prophet Once God spake and I heard theese tvvo things from his mouthe Povver belongeth to God and mercie vnto thee o Lord for that thou vviltrender to euerie man according to his vvorkes The wyse mā maketh this playne sayeing the waye of sinners is paued with stones and their ende is hell darkenes and punishmentes Finallie S. Paul maketh this generall and peremptorie conclusion Be not deceyued God is not mocked looke vvhat a man sovveth and that shall he reape He that savveth in fleshe shall reape corruption he that sovveth in spirit shall reape lyfe euerlasting In vvhiche vvoordes he doeth not onelie laye dovvne vnto vs the generall rule vvherto vve must trust But also saieth further that to persuade our selues the contrarie therof vvere to mocke and abuse God vvhiche hathe layed dovvne this lavv vato vs. Notvvithstanding as I haue sayd this barreth not the mercie of God from vsing a priuilege to some at the verie last cast But yet miserable is that man vvhiche placeth the Ancker of his eternall vvealthe or vvoe vpon so tyclesome a point as this vs. I call it ticlesome for that all diuines vvhiche haue vvriten of this matter doe speake verie dovvtfullie of the penance or conuersion of a man at the last ende And althoughe they doe not absolutely condemne yt in all but doe leaue it as vncertaine vnto gods secret iudgement yet doe they incline to the negatiue parte doe alleage fovver reasons for vvhiche that conuersion is to be dovvted as insufficient for a mans saluation The first reason is for that the extreeme feare and paines of deathe being as the philosopher sayeth the moste terrible of all terrible thinges doe not permitt a man so to gather his spirites and senses at that tyme as is required for the treating of so vveightie a matter vvith God as ys our conuersion and saluation And yf we see often that a verie good man can not fyxe his mynde earnestlie vpon heauenlie cogitations at suche tyme as he is troubled with the passions of cholique or other sharpe diseases how muche lesse in the anguishes of deathe can a vvorldlie man doe the same beinge vnaequainted with that exercise and loaden with the guilt of many and greate sinnes and cloyed with the loue bothe of his bodie and thinges belonginge thervnto The second reason is for that the conuersion which a man maketh at the last daye is not for the most parte voluntarie but vpō necessitie and for feare suche as was the repentance of Semei whoe hauing greeuouslie offended king Dauid in tyme of his afflictiō afterward when he sawe hym in prosperitie againe and hym selfe in daunger of punishement he came and foll downe before hym asked hym forgyuenes with teares But yet Dauid well perceyued the matter how it stoode therfore thoughe he spared him for that daye wherein he wolde not trouble the myrthe with execution of iustice yet after he gaue order that he should be
you that vve perish here As whoe wolde saye are not we your Disciples and seruantes are not you our I orde and Maister is not the cause yours is not all our trust and hope in you how chaunceth it then that you sleepe and suffer vs to be thus tossed and tombled as yf we appertained nothing vnto you with this affection prayed Esaye when he sayed Attend o Lord from heauen looke hither from the holie habitation of thy glorie where is thy zeale where is thy fortitude where is the multitude of thy mercifull bowelles Haue they shutt thē selues vp nowe towardes me thow art our father Abraham hathe not knowen vs and Israel hathe bene ignorant of vs thow art our father o lord turne thy selfe about for thy seruantes sake for loue of the trybe of thyne inheritance Thus I say we must call vpon God thus we must awaken hym when he seemeth to sleepe in our miseries with earnest with deuoute with continuall prayer allwayes hauing in our mynde that moste comfortable parable of Christ wherin he sayeth that yf we should come to our neighboures dore and knocke at mydnyght to boro we some bread when he were in bedde with his children moste 〈◊〉 the to ryse yet yf we perseuer in asking beating at his dore still thoughe he were not our freend yet woulde he ryse at lengthe and geeue vs our demaunde therby at least to be rydde of our cryeing And how much more will God doe this sayeth Christ who bothe louethe vs and tenderethe our case moste mercyfullye But yet heere is one thing to be noted in this matter and that is that Christ suffered the shyppe almoste to be couered with waues as the Euangelist sayeth before he wold awake therby to signifie that the measure of temptationes is to be left onelie vnto hym selfe yt is sufficient for vs to rest vpon the Apostles woordes He is faithfull and therfore he vvill not suffer vs to be tempted aboue our flrengthe VVe may not examine or mistruste his doeyngs Wee maye not inquire why doth he this or why suffereth he that or how long will he permitt these euills to raygne God is a great God in all his doeyngs and when he fendeth tribulation he sendeth a great deale together to the ende he maye shewe his great power in deliueringe vs and recompence it after with greate measure of cōfort His tēptatiōs often times doe goe very deepe therby to trye the verie hartes and reynes of men He wet farre with Elias when he caused hym to flye into a mountaine and there moste desirous of deathe to saye They haue kylled all thy prophettes o Lord and I am left alone and novv they seek to kyll me also He went farre with Dauid when he made hym crie out why doest thou turne thy face away from me o Lorde whye doest thou forget my pouertic and tribulation And in an other place againe I sayed withe my selfe in the excesse of my minde I am cast out from the face of thy eyes o Lord. God went farre with the Apostles when he enforced one of them to vvryte we will not haue you ignorant brethren of our tribulatiō in Asia wherein we were oppressed aboue all measure aboue all strengthe in so much as it lothed vs to lyue any longer But yet aboue all others he went furthest with his owne deare sonne when he constrayned hym to vtter those pityfull and moste lamentable woordes vpon the crosse My God my God vvhy hast thou for saken me VVho can now complayne of any proofe or temptation what soeuer layd vpō hym seing God vvolde goe so farre with his owne deare onelie sonne Heereof then enseweth the thyrd thing necessarie vnto vs in tribulation whiche is magnanimitie grounded vpon astrong and inuincible faithe of gods assistāce and of our 〈◊〉 deliuerance how long soeuer he delay the matter how terrible soeuer the storme doe seeme for the tyme. This God requireth at our handes as maye be seene by the example of the disciples whoe cried not vve perishe before the waues had couered the ship as S. Mathew writeth and yet Christ sayed vnto them vbi est fides vestra where is your faithe S. Peter also was not a fearde vntill he was almoste vndet water as the same Euangelist recordeth and yet Christ reprehended him sayeing thou man of litle faythe vvhy diddest thou doubte VVhat then must vve doe in this case deare brother surelie we must putt on that magnanimous faithe of valiant king Dauid whoe vpō the moste assured trust he had of gods assistāce sayed In deo meo transgrediar murum In the helpe of my God I vvill goe throughe a vvall Of which inuincible faithe S. Paul was also when he sayed Omnia possum in eo qui me 〈◊〉 I can doe all thinges in hym that comforteh and strengtheneth me Nothing is vnpossible nothing is to harde for me by his assistance VVe must be as the scripture sayeth quasi leo confidens absque terrore Lyke a bolde and confident lion whiche is without terrour that is we must not be astonyed at anye tempest anye tribulation anye aduersitie we must saye withe the prophet Dauid experienced in these matters I will not feare many thousandes of people that shoulde enuirone or beseyge me together If I shoulde walke amyddest the shadowe of deathe I will not feare If whole armies should stand agaynst me yet my harte should not tremble My hope is in God and therfore I vvill not feare what man can doe vnto me God is my ayder and I will not feare what fleshe can doe vnto me God is my helper and protector and therfore I will despise and contemne myne enemyes And an other prophet in lyke sense Beholde God is my sauioure and therfore vvill I deale confidentlie vvill not feare These were the speeches of holye prophettes of men that knew well what they sayed and had often tasted of affliction them selues and therfore coulde saye of their owne experience how infallible gods assistance is therin To this supreme courage magnanimitie and Christian fortitude the scripture exhorteth vs when it sayeth Yf the spirite of one that is in authoritie doe ryse againste thee see thou yeelde not from thy place vnto hym And agayn an other scripture saithe striue for iustice euen to the losse of thy lyfe and stand for equitie vnto deathe it selfe and God shall euerthrow thyne enemyes for thee And Christ hym selfe yet more effectuallie recōmendeth this matter in these woordes I saye vnto you my freendes be not a fearde of them which kyll the body and afterwarde haue nothing els to doe against you And S. Peter addeth further neque conturbemini That is doe not onelie not feare them but whiche is lesse doe not so muche as be troubled for all that fleshe bloode can doe agaynst you Christ goeth further
in the Apocalyps and vseth maruailous speeches to entyse vs to this fortitude For these are his woordes he that hathe an eare to heare let hym heare what the spirit sayth vnto the churches To hym that shall conquere I will geue to eate of the tree of lyfe whiche is in the paradise of my God This sayeth the first and the last he that was deade and now is a lyue I know thy tribulation and thy pouertie but thow art riche in deede and art blasphemed by those that saye they are true Israelites are 〈◊〉 But are rather the Sinagoge of Satā Feare nothing of that whiche you are to suffer beholde the deuill wil cause some of you to be thrust into prison to the end you may be tempted and you shall haue tribulation for tēne dayes But be faythefull vnto deathe and I will geue the a crowne of lyfe He that hathe an eare to heare lett hym heare what the spirit sayeth vnto the churches he that shall ouercome shall not be hurt by the second deathe And he that shall ouercome and keepe my woorkes vnto the end I will geue vnto hym authoritie ouer nations euen as I haue receaued it from my father and I will geue him besides the morning starre He that shall ouercome shal be appareled in whyte garmentes and I will not blott his name owt of the booke of lyfe but will confesse his name before my father and before his Angels Beholde I come quickelie holde fast that thow hast lest an other man receaue thy crowne He that shall conquere I will make him a pillar in the tēple of my God he shall neuer goe foorthe more and I will wryte vpō hym the name of my God and the name of the citie of my God which is new Ierusalem He that shall conquer I will geue vnto him to sitt withe me in my throne euen as I haue conquered and doe sitt with my father in his throne Hitherto are the woordes of Christ to S. Ioh. And in the end of the same book after he had described the ioyes and glorie of heauen at large he concludeth thus And he that satte on the throne sayde to me VVryte these woordes for that they are moste faythfull and true Qui vicerit possidebit haec ero illi deus ille erit mihi filius timidis autem incredulis c. pars illorum erit in stagno ardenti igne sulphure quod est mors secunda He that shall conquer shall possesse all the ioyes that I haue heere spokē of and I will be his God and he shall be my sonne But they whiche shal be fearfull to fight or incredulous of these thinges that I haue sayed theyr portiō shall be in the lake burning withe fire and brymstone which is the second deathe Heere now we see bothe allurement threates good and euill lyfe and deathe the Ioyes of heauen and the burning lake proposed vnto vs. VVe maye streache owte our handes vnto whiche we will Yf we fight and conquer as by gods grace we maye thē are we to enioye the promises layd downe before Yf we shew our selues ether vnbeleeuing in these promises or fearefull to take the fyght in hande being offered vnto vs then fall we into the daunger of the contrarie threates euen as S. Iohn affirmeth in an other place that certayne noble men dyd among the Iewes whoe beleeued in Christ but yet durst not confesse hym for feare of persecution Heere thē must ensewe an other vertue in vs moste necessarie to all tribulation and affliction and that is a strong and firme resolution to stand and go throughe what opposition or contradiction soeuer we fynde in the world ether of fawning flatterie or persecuting crueltie This the scripture teacheth cryeing vnto vs esto firmus in via domini Be firme and immouable in the waye of our lord And agayne State in fide viriliter agite Stand to your faythe and play you the men And yet further confide in deo mane in loco tuo Trust in God and abyde firme in thy place And finalie confortamini nō dissoluantur manus vestrae Take courage vnto you and let not your handes be dissolued from the worke you haue begonne This resolution had the three children 〈◊〉 Misach Abdenago when hauing heard the flattering speeche infinite threates of cruell Nabuchodonasar they answered with a quiet spirit O kyng wee may not answere you to this long speeche of youres For beholde our God is able yf he will to delyuer vs from this furnace of fyre whiche you threaten and from all that you can doe otherwyse against vs. But yet yf it should not please hym so to doe yet you muste know Syr king that we doe not woorshippe your goddes nor yet adore your golden ydole whiche you haue sett vp This resolution had peter Iohn who being so often 〈◊〉 before the councell bothe commaunded threatened and beaten to talke no more of Christ answered styll Obedire oportet deo magis quam hominibus vve muste obey God rather than men The same had S. Paul also when being requested with teares of the Christianes in Cesarea that he wolde forbeare to goe to Ierusalem for that the holie ghoste had reuealed to manye the troubles whiche expected hym there he answered what mean you to weepe thus and to afflict my hart I am not onelie readie to be in bondes for Christ name in Ierusalem but also to suffer deathe for the same And in his epistle to the Romanes he yet further expresseth this resolution of his when he sayeth what then shall we saye to these thinges yf God be with vs whoe will be against vs who shall separate vs from the loue of Christ shall tribulation shall distresse shall hungar shall nakednes shall perill shall persecution shall the swoore I am certaine that nether deathe nor lyfe nor Angels nor principalities nor powers nor things present nor things to come nor strengthe nor hyghthe nor depthe nor any creature els shal be able to separate vs from the loue of God whiche is in Iesus Christ our Lord. Finallye this was the resolution of all the holye martyres and confessors and other seruantes of God wherby they haue withstoode the temptations of the deuill the allurementes of fleshe and bloode and all the persecutions of tyrantes exacting things vnlaufull at their handes I will alleage one exāple more owte of the scripture and that before the cōming of Christ but yet nighe vnto the same and therfore no maruaylle as the fathers doe note thoghe it tooke some heate of Christian feruour and constancie towardes martyrdome The example is wounderfull for that in mannes sight it was but for a small matter required at their handes by the tyrantes commaundement that is onelie to eate a peece of swynes fleshe for thus it is recorded in the scripture It happened seuen brethren to be apprehended