A booke of Christian exercise appertaining to resolution, that is, shewing how that we should resolve our selves to become Christians indeed: by R.P. Perused, and accompanied now with a treatise tending to pacification: by Edm. Bunny.

CHAP. II. Of the second impediment, which is persecution, affliction, and tribulation, wherby many men are kept from the ser∣vice of God.

MAnie there are in the world abroad, who ei∣ther upon these conside∣ratiōs before laid down: or for that, they see some good men to live as me∣rilie as themselves, are content to yeeld thus much, that in verie deed they esteem vertuous life to be pleasant inough, to such as are once entered in therun∣to: and that in good sooth, for their own parts, they could be content to follow the same, if they might do it with quiet and peace of al hands. But to request them unto it in such time or place, or with such order and circum∣stances, as tribulation, affliction, or persecuti∣on may fal upon them, for the same: they think it a matter unreasonable, to be demanded, and themselves verie excusable; both before God and man, for refusing it. But this excuse is no better, than the other going before, of the pretended difficultie: for that it standeth upon a false ground, as also upon an unjust illation,

made upon that ground. The ground is this, that a man may live vertuously, and serve God truly, with al worldly ease, and without any affliction, tribulation, or persecution: which is false. For that, albeit external contradicti∣ons, and persecutions be more in one time than in another; more in this place, than in that: yet can there not be any time or place without some, both external, and internal. Which although (as I have shewed before) in respect of the manifold helps and consolati∣ons sent from God in counterpoize of the same, they seem not heavie nor unpleasant un∣to the godlie: yet are they in themselves both great and waightie, as would appeer if they fel upon the wicked and impatient. Secondly, the illation made upon this ground, is unjust: for that it alledgeth tribulation, as a sufficient reason to abandon Gods service, which God himselfe hath ordained for a mean to the con∣trarie effect: that is, to draw men therby unto his service. For better declaration wherof (the matter being of very great importance) I wil handle in this chapter, these four points. First, whither it be ordinarie for al that must be sa∣ved, to suffer some kind of persecution, tribu∣lation, or affliction. Secondlie, what are the causes why God (so loving us as he doth) would chose and appoint so to deale with us heer in this life. Thirdlie, what principal rea∣sons of comfort, a man may have in tribulati∣on.

Fourthlie, what is required at his hands in that state. Which four points, being declared, I dowt not but great light shal appeer in this whole matter, which seemeth to flesh and blood to be so ful of darknes and improbabi∣lities.

2 And touching the first, there needeth little poofe: for that Christ himselfe saith to his dis∣ciples, and by them to al other his servants; In mundo pressuram sustinebitis: In the world you shal sustain affliction. And in another place; In your patience shal you possesse your souls? That is, by suffering patientlie in adversities: which Saint Paul yet uttereth more plainly when he saith; Al those that wil live godlie in Iesus Christ, shal suf∣fer persecution. If al, then none can be excepted. And to signifie yet further the necessitie of this matter, both Paul and Barnabas also did teach (as Saint Luke reporteth) That we of necessitie must enter into the kingdome of God, by many tribu∣lations. Vsing the word Oportet, which signifieth a certein necessitie. And Christ himselfe yet more revealeth this secret, when he saith to Saint Iohn the Evangelist; That he chastiseth al those whom he loveth. Which words, the apostle as it were expounding to the Hebrews, saith; Flagellat omnem filium quem recipit: He whippeth every child whom he receaveth. And the apostle urgeth this matter so far in that place, as he affirmeth plainly, al those to be bastards, & no children of God, which are not afflicted by

him in this life. The same position Saint Paul holdeth to Timothy; Si sustinemus, & conregna∣bimus: If we suffer with Christ, we shal reign with Christ; and no otherwise. Wherin also concur∣reth holie David, when he saith; Multae tribula∣tiones iustorum: The iust are appointed to many tri∣bulations.

3 The same might be prooved by many other means, as by that, Christ saith; He came not to bring peace, but the sword into the world. Also by that Saint Paul saith; That no man can be crowned except he fight lawfullie. But how can we fight, if we have no enimie to oppugn us? The same signifieth Christ in the Apocalips, when he repeateth so often, that heaven is only for him that conquereth. The verie same is signi∣fied by the ship, wherinto Christ entered with his disciples, which was tossed & tumbled, as if it would have been drowned: this (I say) by the ancient fathers exposition, was a figure of the trobles and afflictions, that al those should suf∣fer, which do rowe in the same with Christ our savior. The same also is prooved by that the life of man is called a warfare upon earth: and by that he is appointed to labor and travel, while he is here: also by that, his life is reple∣nished with many miseries, even by the ap∣pointment of God after mans fal. The same al∣so is shewed by that, that God hath appointed every man to passe through the pains of death, before he come to joy: also, by the infinit con∣tradictions

and tribulations, both within and without, left unto man in this life: as for ex∣ample, within are the rebellions of his concu∣piscence and other miseries of his mind, wher∣with he hath continually to make war, if he wil save his soul. Without, are the world, and the devil, which do never cease to assalt him, now by fair means, and now by fowl; now by flatterie, and now by threat; now alluring by pleasure and promotion, now terrifieng by af∣fliction and persecution. Against al which the good Christian hath to resist manfully, or else he leeseth the crown of his eternal salva∣tion.

4 The verie same also may be shewed by the examples of al the most renowned saints from the beginning: who were not only as∣salted internally with the rebellion of their own flesh; but also persecuted and afflicted outwardly: therby to confirm more mani∣festly this purpose of God. As we see in Abel, persecuted and slain by his own brother, as∣soon as ever he began to serve God: also in Abraham, afflicted diversly after he was once chosen by God: and most of al by making him yeeld to the killing of his own deer and only child. Of the same cup drank al his children & posteritie that succeeded him, in Gods favor: as Isaac, Iacob, Ioseph, Moises, and al the pro∣phets: of which Christ himselfe giveth testi∣monie, how their blood was shed most cruelly

by the world. The affliction also of Iob is woonderful, seeing the scripture affirmeth it to have come upon him by Gods special ap∣pointment, he being a most just man. But yet more woonderful was the affliction of holie Tobias, who among other calamities, was stri∣ken blind by the falling down of swallows dung into his eies: of which the angel Raphel told him afterward; Bicause thou wert a man acceptable to God, it was of necessitie that this tenta∣tion should proove thee. Behold the necessitie of afflictions to good men. I might ad to this the example of David & others: but that the apo∣stle giveth a general testimonie of al the saints of the old testament, saieng; That some were racked, some reproched, some whipped, some chained, some imprisoned: others were stoned, cut in peeces, tempted, and flain with the sword: some went about in hair-cloth, in skins of goats, in great need, pressed and afflicted: wandring and hiding themselves in wilder∣nesses, in hils, in caves, and holes under ground, the world not being woorthy of them. Of al which he pronounceth this comfortable sentence, to be noted of al men. Non suscipientes redemptionem; vt meliorem invenirent resurrectionem: That is; God would not deliver them from these afflictions in this life, to the end their resurrection and reward in the life to come, might be more glorious. And this of the saints of the old testament.

5 But now in the new testament, founded expressedly upon the crosse, the matter stan∣deth

much more plain, & that with great rea∣son. For if Christ could not go into this glorie but by suffering, as the scripture saith: then by the most reasonable rule of Christ affirming, that The servant hath not privilege aboue his mai∣ster. It must needs follow, that al have to drink of Christs cup, which are appointed to be par∣takers of his glory. And for proofe herof; look upon the deerest frinds that ever Christ had in this life, and see whether they had part therof or no. Of his mother, Simeon prophesied and told hir at the beginning; That the sword of tri∣bulation should passe hir hart. Signifieng therby, the extreme afflictions that she felt afterward in the death of hir son, and other miseries heaped upon hir. Of the apostles it is evident, that beside al the labors, travels, needs, suffe∣rings, persecutions, and calamities which were infinite, and in mans sight in tollerable (if we beleeve S. Paul, recounting the same) beside al this (I say) God would not be satisfied, except he had their blood also: and so we see that he suffered none of them to die naturally, but on∣ly Saint Iohn: albeit, if we consider what Iohn also suffered in so long a life as he lived, being banished by Domitian to Pathmos; & at ano∣ther time, thrust into a tun of hot oil at Rome (as Tertullian and Saint Ierom do report) we shal see that his part was no lesse than o∣thers in this cup of his maister. I might rekon up heer infinite other examples: but it nee∣deth

not. For it may suffice, that Christ hath gi∣ven this general rule in the new testament; He that taketh not up his crosse and followeth me, is not worthy of me. By which is resolved plainly, that there is no salvation now to be had, but only for them that take up (that is, do bear wil∣lingly) their proper crosses, and therwith do follow their captain, walking on with his crosse on his shoulders before them.

6 But heer some man may say: If this be so, that no man can be saved without a crosse, that is, without affliction, and tribulation, how do al those that live in peaceable times and places, where no persecution is, no trou∣ble, no affliction, or tribulation? To which I answer: first, that if there were any such time or place, the men living therin, should be in great danger; according to the saieng of the prophet; They are not in the labor of other men, nor yet whipped and punished as others are: and therfore pride possessed them, and they were covered with ini∣quitie and impietie: and their iniquitie proceeded of their fatnesse, or abundance. Secondlie I answer; that there is no such time or place so void of tribulation, but that there is alwais a crosse to be found, for them that wil take it up. For ei∣ther is there povertie, sicknes, slander, enmi∣tie, injurie, contradiction, or some like afflicti∣on offered continually. For that, those men never want in the world, wherof the prophet said; These that do render evil for good, did detract

from me, for that I followed goodnes. At the least wise, there never want those domestical eni∣mies, of which Christ speaketh: I mean, either our kinred and carnal frinds, which common∣ly resist us, if we begin once throughly to serve God: or else our own disordinate affections, which are the most perilous enimies of al: for that they make us war upon our own ground. Again, there never want the temptations of the world, & devil: the resisting wherof is much more difficult in time of peace and welth, than in time of external affliction and persecution: for that these enimies are stronger in flatterie, than in force: which a godly father expresseth by this parable. The sun and wind (saith he) a∣greed on a day to prove their several strengths, in taking a cloke from a waifairing man. And in the forenoon the wind used al violence that he could to blow off the said cloke. But the more he blew, the more fast held the travailer his cloke, and gathered it more closelie about him. At afternoon the sun sent foorth his plea∣sant beams, and by little and little so entered into this man, as he caused him to yeeld and put off, not only his cloke, but also his cote. Wherby is ment (saith this father) that the al∣lurements of pleasure are more strong & har∣der to be resisted, than the violence of perse∣cution. The like is shewed by the example of David, who resisted easilie many assaults of ad∣versitie: but yet fel dangerouslie in time of

prosperitie. Wherby appeereth that vertuous men have no lesse war in time of peace, than in time of persecution: and that never there wan∣teth occasion of bearing the crosse, and suffe∣ring affliction, to him that wil accept of the same. And this may suffice for this first point, to proove that every man must enter into hea∣ven by tribulation, as Saint Paul saith.

7 Touching the second, why God would have this matter so: it were sufficient to an∣swer, that it pleased him best so, without see∣king any further reason of his meaning heer∣in: [ B] even as it pleased him without al reason in our sight, to abase his Son so much as to send him hither into this world, to suffer and die for us. Or if we wil needs have a reason heerof, this one might be sufficient for al: that seeing we look for so great a glory as we do, we should labor a little first for the same, and so be made somwhat woorthy of Gods favor, & exaltation. But yet for that it hath pleased his divine ma∣jestie, not only to open unto us his wil and de∣termination for our suffering in this life; but also divers reasons of his most holie purpose and pleasure therin, for our further encou∣ragement and consolation which do suffer:

I wil in this place repeat some of the same, for declaration of his exceeding great love, and fatherly care towards us.

8 The first cause then, and the most principal, is to increase therby our glorie in the life to come. For having appointed by his eternal wis∣dome and justice, that none shal be crowned there, but such as endure (in some good mea∣sure) a fight in this world: the more and grea∣ter combats that he giveth (togither with suf∣ficient grace to overcome therin) the greater crown of glorie prepareth he for us at our re∣surrection. This cause toucheth the apostle in the words alledged of the saints of the old testament, to wit, that they received no deli∣verance from their miseries in this world, to the end they might find a better resurrection in the world to come. This also ment Christ expresly when he said; Happie are they which suf∣fer persecution, for theirs is the kingdome of heaven: happie are you when men speak evil, and persecute you, &c. Reioice and be glad (I say) for that your reward is great in heaven. Hither also do apper∣tain al those promises; Of gaining life, by leesing life: of receiving a hundred for one, and the like. Heerhence do proceed al those large promises to mortification, and newnes of life. In both which are great conflicts against the flesh, world, and our own sensualitie, and cannot be performed but by sufferings and affliction. Finally, Saint Paul declareth this matter fully;

when he saith; That a little and short tribulation in this life worketh a weight of glorie above al mea∣sure in the hight of heaven.

9 The second cause why God appointed this, is to draw us therby from the love of the world, his professed enimie: as in the next chapter shal be shewed at large. This cause Saint Paul uttereth in these words; We are pu∣nished of God, to the end we should not be damned with this world. Even then, as a nurse, that to wean hir child from the liking of hir milk, doth annoint hir teat with alloes, or some other such bitter thing: so our merciful father, that would retire us from the love of worldly delites, wherby infinite men do perish daily, useth to send tribulation: which of al other things hath most force to work that effect: as we see in the example of the prodigal son, who could by no means be staied from his plea∣sures, but only by affliction.

10 Thirdly, God useth tribulation as a most present and sovereign medicin, to heal us of many diseases, otherwise almost incurable. As first, of a certain blindnes, and carelesse negli∣gence in our estate, contracted by wealth, and prosperitie. In which sense the scripture saith; that Affliction giveth understanding. And the wise man affirmeth, that The rod bringeth wisdom: as also the sight of Toby was restored by the bit∣ter gall of a fish. And we have cleer examples in Nabuchodonosor, Saul, Antiochus, and Ma∣nasses:

al which came to see their own faults by tribulation; which they would never have done in time of prosperitie. The like we read of the brethren of Ioseph, who falling into som affliction in Egypt, presently entered into their own conscience, and said; We suffer those things woorthily, for that we sinned against our brother. And as tribulation bringeth this light, wherby we see our own defects: so helpeth it greatly to remoove and cure the same: wherin it may be wel likened unto the rod of Moises. For as that rod striking the hard rocks, brought foorth water, as the scripture saith: so, this rod of affliction falling upon stonie harted sinners, mollifieth them to contrition, and oftentimes bringeth foorth the fluds of tears to repen∣tance. In respect wherof, holie Toby saith to God; In time of tribulation thou forgivest sin. And for like effect, it is compared also to a file of iron, which taketh away the rust of the soul: also to a purgation that driveth out corrupt humors: and finally to a goldsmiths fire, which consumeth away the reffuse metals, and fineth the gold to his perfection. I wil try thee by fire to the quik (saith God to a sinner by Esay the pro∣phet) and I wil take away al thy tin, and reffuse me∣tal. And again by Ieremie; I wil melt them; and try them by fire. This he ment of the fire of tri∣bulation, whose propertie is (according as the scripture saith) to purge and fine the soul, as fire purgeth and fineth gold in the fornace.

For besides the purging and remooving of greater sins, by consideration, and contrition (which tribulation worketh, as hath ben shew∣ed:) it purgeth also the rust of infinit evil pas∣sions, appetites, and humors in man: as the humor of pride, of vain glorie, of sloth, of cho∣ler, of delicate nisenes, and a thousand mo, which prosperitie ingendereth in us. This God declareth by the prophet Ezechiel, saieng of a rustie soul; Put hir naked upon the hot coles, and let hir heat there, until hir brasse be melted from hir, and until hir corruption be burned out, and hir rust consumed. There hath been much labor and sweat taken about hir, and yet hir over-much rust is not gone out of hir. This also signifieth holy Iob, when having said, that God instructeth a man by discipline (or correction) to the end he may turn him from the things that he hath done, and deliver him from pride: (which is understood of his sinful acts) he addeth a little after, the maner of this purgation, saieng; His flesh being consumed by punishments, let him return again to the dais of his youth. That is, al his fleshly humors and passi∣ons, being now consumed by punishments and tribulations, let him begin to live again in such puritie of soul, as he did at the beginning of his youth, before he had contracted these evil humors and diseases.

11 Neither only is tribulation a strong me∣dicin to heal sin: and to purge away the ref∣fuse metals in us of brasse, tin, iron, lead, and

drosse, as God by Ezechiel saith: but also a most excellent preservative against sin for the time to come: according as good king David said; Thy discipline (O Lord) hath corrected me for evermore. That is, it hath made me warie, and watchful, not to commit sin again, according as the scripture saith in another place; Agree∣vous infirmitie or affliction maketh the fool sober. For which cause the prophet Ieremie calleth tribu∣lation; Virgam vigilantem: A watchful rod. That is, as Saint Ierom expoundeth it, a rod that maketh a man watchful. The same signifi∣ed God, when he said by Ose the prophet; I wil hedge in thy way with thorns. That is, I wil so close thy life on every side with the remem∣brance and fear of affliction, that thou shalt not dare to tread awry, lest thou tread upon a thorn. Al which, good David expresseth of himselfe in these words; Before I was humbled and brought low by affliction, I did sin and offend thee (O Lord) but after that time, I have kept thy com∣mandements.

12 Of this also appeereth another cause, why God afflicteth his elect in this life: and that is, to prevent his justice upon them, in the world to come. Touching which, Saint Barnard saith thus; Oh would to God some man would now beforehand, provide for my head abundance of waters, and to mine eies a fountain of teares: for so happily the burning fire should take no hold, where running teares

had clensed before. And the reason of this is, (as that holie man himselfe noteth after) for that God hath said by Naum the prophet; I have afflicted thee once, & I wil not afflict thee again: there shal not come from me a double tribulation.

13 Sixtlie, God sendeth tribulation upon his servants, to proove them therby, whether they be faithful and constant or no: That is, to make themselves and other men see and confesse, how faithful or unfaithful they are. This after a sort was figured, when Isaac would grope & touch his son Iacob, before he would blesse him. And this the scripture expresseth plainly, when talking of the tribulations laid upon Abraham. It addeth; Tentavit Deus A∣braham: God tempted Abraham. By these means to proove him. And Moises said to the people of Israel; Thou shalt remember how thy God led thee fortie yeers about the desert to afflict thee, and tempt thee: to the end it might appeer what was in thy hart: whether thou wouldest keepe his comman∣dements or no. And again, a few chapters after; Your God and Lord doth tempt you to the end it may be manifest whether you love him or no, with al your hart, and with al your soul. In which sense, also the scripture saith of Ezechias, after many praises given unto him; That God left him for a time to be tempted, that the thoughts of his hart might therby be made manifest. And that this is Gods fashion towards al good men, king David sheweth in the person of al, when he saith; Thou hast proo∣ved

us (O Lord) thou hast examined us by fire: thou hast laid tribulation upon our baks, and hast brought men upon our heads. And yet how wel he liked of this matter, he signifieth, when he calleth for more therof in another place, saieng; Try me (O Lord) and tempt me: burn my reins and hart within me. That is, try me by the way of tribulation and persecution, search out the secrets of my hart and reins: let the world see, whether I wil stick to thee in adversitie or no. Thus said that holie prophet, wel knowing that, which in another place the ho∣lie Ghost uttereth; that As the fornace trieth the potters vessels, so tribulation trieth men. For as the sound vessels only do hold when they come to the fornace, and those which are cra∣sed do break in peeces: so in time of tribulati∣on and persecution, the vertuous only stand to it, and the counterfet bewray themselves: according to the saieng of Christ; In tempore tentationis recedunt; They depart from me in time of temptation.

14 The seventh reason, why God laieth tri∣bulation upon the vertuous, is, therby to make them run unto him for aid and help: even as the mother, to make hir child more to love hir, and to run unto hir, procureth the same to be made afraid and terrified by others. This, God expresseth plainly by the prophet Ose, saieng of those that he loved; I wil draw them unto me, in the ropes of Adam, in the chains of love, and wil seem

unto them as though I raised a yoke upon their iaw bones. By the ropes of Adam, he meaneth afflic∣tion, wherby he drew Adam to know himselfe: as also appeereth by that he addeth of the hea∣vie yoke of tribulation, which he wil lay upon the heads and faces of his servants, as chains of love, therby to draw them unto him. This chain had drawn David unto him, when he said; O Lord, thou art my refuge from the tribulation of sin∣ners. As also those wherof Esay saith; They sought thee out (O Lord) in their affliction. Also those of whom David said; Infirmities were multiplied up∣on them, and after that, they made haste to come. And God saith generally of al good men; They wil rise betimes in the morning, and come to me in their tribulation. Wherfore holy king David, desiring to do certain men good, and to win them to God, saith in one of his psalms; Fil their faces (O Lord) with shame and confusion, and then wil they seek unto thy name. And this is tru (as I said) in the elect and chosen servants of God: but in the reprobate, this rope draweth not; this yoke holdeth not; neither doth this chain of love win them unto God. Wherof God him∣selfe complaineth, saieng; In vain have I stricken your children; for they have not received my disci∣pline. And again the prophet Ieremie saith of them to God; Thou hast crushed them, and they have refused to receive thy discipline: they have har∣dened their faces even as a rok, and wil not return to thee. Behold, they have rent the yoke, and broken the

chains.

15 Of this now ensueth an eight reason, why God bringeth his servants into affliction: to wit, therby to shew his power and love in delivering them. For as in this world a prince∣ly mind desireth nothing more, than to have occasion wherby to shew his abilitie and good wil unto his deer frind: so God, which hath al occasions in his own hands, and passeth al his creatures togither in greatnes of love, and no∣bilitie of mind, worketh purposely divers oc∣casions and opportunities, wherby to shew and exercise the same. So he brought the three children into the burning fornace, therby to shew his power and love in delivering them. So he brought Daniel, into the lions den; Susan∣na, unto the point of death; Iob, into extreme miserie; Ioseph, into prison; Toby, unto blind∣nes: therby to shew his power and love in their deliverance. For this cause also did Christ suf∣fer the ship to be almost drowned, before he would awake: and Saint Peter to be almost under water, before he would take him by the hand.

16 And of this one reason, many other rea∣sons and most comfortable causes do appeer of Gods dealing heerin. As first, that we being delivered from our afflictions, might take more joy and delite therof, than if we had never suf∣fered the same. For as water is more grateful to the waifaring man, after a long drith; and a

calm more pleasant unto passengers after a troublesom tempest: so is our deliverie more sweet after persecution or tribulation: accor∣ding as the scripture saith; Speciosa misericordia Dei in tempore tribulationis: The mercie of God is beautiful and pleasant in time of tribulation. This signified also Christ, when he said; Your sorrow shal be turned into ioy: that is, you shal rejoice, that ever you were sorrowful. This had David proo∣ved, when he said; Thy rod (O Lord) and thy staff have comforted me: that is, I take great comfort that ever I was chastised with them. And again; According to the multitude of my sorrows, thy conso∣lations have made ioiful my mind: that is, for every sorrow that I received in time of affliction, I receive now a consolation after my delive∣rance. And again, in another place; I wil exult and reioice in thy mercie, O Lord. And wherfore (good king) wilt thou so rejoice? It followeth immediately; For that thou hast respected mine a∣basement, and hast delivered my soul from the necessi∣tie wherin she was, and hast not left me in the hands of mine enimie. This then is one most gracious meaning of our loving and merciful father, in afflicting us for a time; to the end, our joy may be the greater after our deliverance, as no dowt but it was, in al those whom I have na∣med before, delivered by Gods mercy▪ I mean, Abraham, Ioseph, Daniel, Sidrach, Misach and Abdenago; Susanna, Iob, Tobias, Peter, and the rest: who took more joy after their delive∣rance,

than if they had never been in affliction at al. When Iudith had delivered Bethulia, and returned thither with Holofernes head: there was more hartie joy in that citie, than ever there would have been, if it had not been in distresse. When S. Peter was delivered out of prison by the angel: there was more joy for his deliverance in the church, than could have been, if he had never been in prison at al.

17 Out of this great joy resulteth another effect of our tribulation, much pleasant to God, and comfortable to our selves: and that is, a most hartie and earnest thanksgiving to God for our deliverance: such as the prophet used, when he said, after his deliverance; I for my part wil sing of thy strength, and wil exalt thy mercy betimes in the morning, for that thou hast been my aider and refuge, in the day of my tribulation. Such hartie thanks and praise did the children of Israel yeeld to God for their deliverance, when they were passed over the red sea in that no∣table song of theirs, which beginneth; Can∣temus Domino. And is registred by Moises in Exodus. From like hartie affect came also those songs of Anna, Debora, and Iudith, mooved therunto by the remembrance of their affliction past. And finally, this is one of the cheefest things that God esteemeth and desireth at our hands: as he testifieth by the prophet, saieng; Cal upon me in the day of tribula∣tion: I wil deliver thee, and thou shalt honor me.

18 Besides al these, God hath yet further rea∣sons of laieng persecution upon us: as for ex∣ample; for that by suffering, and perceiving indeed Gods assistance & consolation therin, we come to be so hardie, bold, and constant in his service, as nothing afterward can dismay us: even as Moises, though he were first afeard of the serpent made of his rod, and fled away from it: yet, after by Gods commandement he had once taken it by the tail, he feared it no more. This the prophet David expresseth no∣tablie, when he saith; God hath been our refuge, and strength, and helper in our great tribulations: and therfore we wil not fear, if the whol earth should be trouble, & the mountains cast into the midst of the sea. What greater confidence can be imagined than this?

19 Again, by persecution and affliction God bringeth his children to the exercise of many of those vertues that do belong to a Christian man, and to enter into some reasonable posses∣sion of them. As for example; Faith is exerci∣sed in time of tribulation, in considering the causes of Gods exercising of us, and beleeving most assuredly the promises he hath made for our deliverance. Hope is exercised in concei∣ving and assuring hirselfe of the reward promi∣sed to them that suffer patience. Charitie is exercised in considering the love of Christ suf∣fering for us, and therby provoketh the afflic∣ted to suffer again with him. Obedience is

exercised in conforming our wils to the wil of Christ. Patience in bearing quietly. Humilitie in abasing our selves in the sight of God. And so likewise al other vertues, belonging to a good Christian, are stirred up, and established in man by tribulation, according to the saieng of S. Peter; God shal make perfect, confirm, and esta∣blish those, which have suffered a little for his name.

20 Finally, Gods meaning is, by laieng per∣secution and affliction upon us, to make us perfect Christians: that is, like unto Christ our captain, whom the prophet calleth; Virum do∣lorum, & scientem infirmitatem: A man of sorrows, and one that had tasted of al maner of infirmities. Therby to receive the more glorie at his return to heaven, and to make more glorious al those that wil take his part therin. To speak in one word: God would make us by tribulation crucified Christians: which is the most hono∣rable title that can be given unto a creature: crucified (I say) and mortified to the vanities of this world; to the flesh; & to our own concu∣piscence and carnal desires: but quik and ful of al lively spirit, to vertu, godlines & devotion. This is the heavenly meaning of our soveraign Lord & God, in sending us persecution, tribu∣lation, & affliction: in respect wherof holy Iob dowteth not to say; Blessed is the man that is af∣flicted by God. And Christ himselfe yet more ex∣presly; Happie are they which suffer persecution. If they are happie and blessed therby: then are

the worldly greatly awry, which so much abhor the sufferance therof: then is GOD but un∣thankfully dealt withal by many of his chil∣dren, who repine at this happines bestowed upon them: wheras indeed they should accept it with joy and thanksgiving. For proofe and better declaration wherof; I wil enter now in∣to the third point of this chapter, to examin what reasons & causes there be, to induce us to this joifulnes and contentation of tribulation.

21 And first, the reasons laid down alreadie of Gods merciful, and fatherly meaning in sending us affliction, might be sufficient for this matter: that is, to comfort and content any Christian man or woman, who taketh de∣lite in Gods holie providence towards them. For if God do send affliction unto us, for the increase of our glorie in the life to come; for drawing us from infection of the world; for opening our eies, and curing our diseases; and for preserving our souls from sin heerafter (as hath been shewed, who can be justly displea∣sed therwith, but such as are enimies unto their own good? We see that for the obtai∣ning of bodilie health we are content, not only to admit many bitter and unpleasant medi∣cins: but also (if need require) to yeeld wil∣lingly some part of our blood ro be taken from us. And how much more should we do this, to the end that we hazard not the eternal health and salvation of our soul? But now fur∣ther;

if this medicin have so many mo com∣modities besides, as have been declared: if it serve heer for the punishment of our sin, du otherwise at another place, in far greater quantitie and rigor of justice: if it make a trial of our estate, and do draw us to God: if it pro∣cure Gods love towards us; yeeld matter of joy by our deliverance provoke us to thankfulnes; embolden and strengthen us: and finally, if it furnish us with al vertues, and do make us like to Christ himselfe: then is there singular great cause, why we should take comfort and conso∣lation therin: for that, to come neer and to be like unto Christ, is the greatest dignitie and preeminence in the world. Lastlie, if Gods eternal wisdome hath so ordained and appoin∣ted, that this shal be the badge and liverie of his Son; the high way to heaven, under the standard of his crosse: then ought we not to refuse this liverie; nor to flie this way, but ra∣ther with good Peter and Iohn to esteem it a great dignitie, to be made woorthy of the most blessed participation therof. We see, that to wear the colors of the prince, is thought a prerogative among courtiers in this world: but to wear the robe or crown it selfe, were to great a dignitie for any inferior subject to receive. Yet Christ our Lord and king is content to impart both of his with us. And how then ought we (I pray you) to accept therof.

22 And now (as I have said) these reasons

might be sufficient, to comfort and make joi∣ful al those that are called to suffer affliction and tribulation. But yet there want not some more particular considerations besides. Wher∣of the first and most principal is, that this mat∣ter of persecution commeth not by chance or casualitie, or by any general direction from higher powers: but by the special providence and peculiar disposition of God: as Christ sheweth at large in Saint Mathews Gospel: that is, this heavenly medicin or potion is made unto us, by Gods own hand in particu∣lar. Which Christ signifieth, when he saith; Shal I not drink the cup which my father hath given me? That is, seeing my father hath tempered a potion for me, shal I not drink it? As who would say, it were too much ingratitude. Se∣condly, is to be noted, that the very same hand of God, which tempered the cup for Christ his own Son, hath done the same also for us, according to Christ his saieng; You shal drink of my cup. That is, of the same cup which my fa∣ther hath tempered for me. Heerof it follow∣eth; that, with what hart and love God tempe∣red this cup unto his own Son; with the same he hath tempered it also to us: that is, altogi∣ther for our good, and his glorie. Thirdlie, is to be noted, that this cup is tempered with such special care (as Christ saith) that what trouble or danger soever it seem to work: yet shal not one hair of our head perish by the same. Nay

further is to be noted, that which the pro∣phet saith; O Lord, thou shalt give us to drink in tears, in measure. That is, the cup of tears and tribulation shal be so tempered in mea∣sure by our heavenly physition, as no man shal have above his strength. The dose of aloes, and other bitter ingredients shal be qualified with manna, and sufficient sweetnes of heaven∣lie consolation; God is faithful (saith Saint Paul) and wil not suffer you to be tempted above your abi∣litie. This is a singular point of comfort, and ought alwais to be in our remembrance.

23 Beside this, we must consider that the ap∣pointing and tempering of this cup, being now in the hands of Christ our Savior, by the ful commission granted him from his fa∣ther: and he having learned by his own suffe∣rings (as the apostle notifieth) what it is to suf∣fer in flesh and blood: we may be sure that he wil not lay upon us more, than we can bear. For, as if a man had a father or brother, a most skilful physition, and should receive a purgati∣on from them, tempered with their own hands, he might be sure it would never hurt him; what rumbling soever it made in his bel∣lie for the time: so and much more may we be assured of the potion of tribulation ministred us, by the hand of Christ: though as the apo∣stle saith) it seem unto us unpleasant for a time. but above al other comfortable cogitations, this is the greatest and most comfortable, to

consider, that he divideth this cup only of love, as himselfe protesteth, and the apostle prooveth: that is, he giveth out portions of his crosse (the richest jewel that he maketh ac∣count of) as worldly princes do their treasure, unto none, but unto chosen and picked frinds: and among them also, not equally to ech man, but to everie one a measure, according to the measure of good wil, wherwith he loveth him. This is evident by the examples before set down of his deerest frinds, most of al afflic∣ted in this life: that is, they received greater portions of this treasure, for that his good wil was greater towards them. This also may be seen manifestly in the example of Saint Paul: of whom after Christ had said to Ananias; Vas electionis est mihi: He is a chosen vessel unto me. He giveth immediatly the reason therof; For I wil shew unto him, what great things he must suffer for my name. Lo heer: for that he was a chosen vessel, therfore he must suffer great mat∣ters. Doth not the measure of suffering go then according to the measure of Gods love unto us? Surely Saint Peter knew wel how the mat∣ter went, and therfore he writeth thus; If you living wel, do suffer with patience, this is a grace (or privilege) before God. And again a little after; If you suffer reproch in the name of Christ, you are hap∣pie: for that the honor, and glorie, and power of God, and of his holie spirit, shal rest upon you.

24 Can there be any greater reward pro∣mised,

or any more excellent dignitie, than to be made partaker of the honor, glorie, and po∣wer of Christ? Is it marvel now if Christ said; Happie are you when men revile and persecute you? Is it marvel though he said; Gaudete in illa die, & exultate: Reioice and triumph ye at that day? Is it marvel though Saint Paul said; I take great plea∣sure, and do glorie in mine infirmities, or afflictions, in my reproches, in my necessities, in my persecutions, in my distresses for Christ? Is it marvel if Peter and Iohn, being reproched and beaten at the judg∣ment seat of the Iewes, went away rejoicing that they were esteemed woorthy to suffer con∣tumelie for the name of Iesus? Is it marvel though Saint Paul accounted this such a high privilege given to the Philippians, when he said; It is given to you, not only to beleeve in Christ, but also to suffer for him, and to have the same com∣bat, which you have seen in me, and now hear of me? Al this is no marvel (I say) seeing that suffering with Christ, and bearing the crosse with Christ, is as great preferment in the court of heaven, as it should be in an earthly court, for the prince to take off his own garment, and to lay it on the bak of one of his servants.

25 Of this now followeth another conse∣quent of singular consolation, in time of afflic∣tion: and that is, that tribulation (especially when grace is also given to bear it patiently) is a great conjecture of predestination to eternal life (for, so much do al those arguments before

touched insinuate:) as also in the contrarie part, to live in continual prosperitie, is a dred∣ful sign of everlasting reprobation. This point is marvelously prooved by the apostle unto the Hebrews, and greatly urged. And Christ giveth a plain signification in S. Luke, when he saith; Happie are you that weep now, for you shal laugh. And on the other side; Wo unto you that laugh now, for [ B] you shal weep: wo unto you rich men, which have your consolation heer in this life. And yet more vehe∣mently than al this, doth the saieng of Abra∣ham to the rich man in hel (or rather Christs words parabolically attributed unto Abra∣ham) confirm this matter: for he saith to the rich man, complaining of his torment; Remem∣ber child, that thou receivedst good in thy life time. He doth not say (as Saint Barnard wel noteth) Rapuisti, thou tookest them by violence, but Recepisti, thou receivedst them. And yet this now is objected against him as we see. Da∣vid handleth this matter in divers places, but purposely in two of his psalms, and that at large, and after long search and much admira∣tion, his conclusion of wicked men prospered above other in the world is this; Veruntamen propter dolos posuisti eis, deiecisti eos dum alleva∣rentur.

Thou hast given them prosperitie (O Lord) to deceive them withal: and thou hast indeed thrown them down, by exalting them. That is, thou hast thrown them down to the sentence of damnation, in thy secret and in∣scrutable determination. Heer the compari∣son of Saint Gregorie taketh place: that as the oxen appointed to the slaughter, are let run a fatting at their pleasure, and the other kept un∣der daily labor of the yoke: so fareth it with evil and good men. In like maner, the tree that beareth no fruit, is never beaten (as we see) but only the fruitful: and yet the other (as Christ saith) is reserved for the fire. The sik man that is past al hope of life, is suffered by the physici∣an to have whatsoever he lusteth after: but he whose helth is not despaired, cannot have that libertie granted. To conclude, the stones that must serve for the glorious temple of Salomon were hewed, beaten, and pollished without the church, at the quarrie side: for that no stroke of hammer might be heard within the temple. Saint Peter saith, that the vertuous are cho∣sen stones, to be placed in the spiritual buil∣ding of God in heaven, where there is no bea∣ting, no sorrow, no tribulation. Heer then must we be pollished, hewed, and made fit for that glorious temple: heer (I say) in the quarrie of this world: heer must we be fined, heer must we feel the blow of the hammer, and be most glad when we hear or feel the same: for that it is a

signe of our election, to that most glorious house of Gods eternal mansion.

26 Beside this matter of predestination and election, there is yet another thing of no smal comfort to the godlie afflicted, founded on these words of God; Cum ipso sum in tribulatione: I am with him in tribulation. Wherby is promised the companie of God himselfe in affliction and persecution. This is a singular motive (saith S. Barnard) to stir men up withal to imbrace tri∣bulation, seeing in this world for good compa∣ny, men adventure to do any thing. Ioseph was carried captive into Egypt, and GOD went down with him (as the scripture saith:) yea more than that, he went into the dungeon, and was in chains with him. Sidrach, Misac, and Abdenago were cast into a burning fornace, and presently there was a fourth came to bear them companie, of whom Nabuchodonosor saith thus; Did we not put three men only bound into the fire? And his servants answe∣red; Yea verily. But behold (saith he) I see four men unbound walking in the midst of the fire: and the shape of the fourth is like the Son of God. Christ restored, as he passed by, a certain begger unto his sight, which had been blind from his nativitie. For which thing, the man being called in question, and speaking some∣what in the praise of Christ, for the benefit re∣ceived, he was cast out of the synagog by the Pharisies. Wherof Christ hearing, sought him

out presently, and comforting his hart besto∣wed upon him the light of mind, much more of importance than that of the bodie, given him before. By this and like examples, it ap∣peereth, that a man is no sooner in affliction and tribulation for justice sake, but streight∣way Christ is at hand to bear him companie: and if his eies might be opened, as the eies of Elizeus his disciple was, to see his compani∣ons, the troups of Angels (I mean) which at∣tend upon their Lord in this his visitation: no dowt but his hart would greatly be comforted therwith.

27 But that which the eie cannot see, the soul feeleth: that is, she feeleth the assistance of Gods grace amidst the depth of al tribula∣tions. This he hath promised again and again: this he hath sworn: and this he performeth most faithfully to al those that suffer meekly for his name. This Saint Paul most certainly as∣sured himselfe of, when he said, that he did glo∣rie in al his infirmities and tribulations, to the end that Christ his vertu might dwel in him: that is, to the end that Christ should assist him more abundantly with his grace; Cū enim infir∣mor, tunc potens sum: For when I am in most infirmi∣ty, then am I most strong, saith he: that is, the more tribulations and afflictions are laid upon me, the stronger is the aid of Christs grace unto me. And therfore the same apostle writeth thus of al the apostles togither; We suffer tribu∣lation

in al things; but yet we are not distressed: we are brought into perplexities; but yet we are not for∣saken: we suffer persecution; but yet we are not aban∣doned: we are flung down to the ground; but yet we perish not. This then ought to be a most sure and secure staff in the hand of al Christians af∣flicted; that, whatsoever befal unto them: yet the grace of God wil never fail to hold them up, and bear them out therin: for in this case most tru and certain is that saieng of Saint Au∣sten, so often repeated by him in his works; that God never forsaketh any man, except he be rejected and first forsaken by man.

28 For the last reason of comfort in afflicti∣on, I wil join two things togither of great force and efficacie to this matter. The first wherof, is the expectation of reward; the other is the shortnes of time wherin we haue to suffer: both are touched by Saint Paul in one sentence, when he saith; That a little, and momentain tribu∣lation in this world, worketh an eternal weight of glo∣rie in the height of heaven. By momentain he sheweth the little time we have to suffer: and by eternal weight of glorie, he expresseth the greatnes of the reward prepared in heaven for recompence of that suffering. Christ also joi∣neth both these comforts togither, when he saith; Behold, I come quikly, and my reward is with me. In that he promiseth to come quikly, he signifieth, that our tribulation shal not endure long: by that he bringeth his reward with

him, he assureth us that he wil not come emp∣tie handed, but readie furnished, to recom∣pence our labor thoroughly. And what great∣er means of incouragement could he use than this? If a man did bear a verie heavy burden: yet if he were sure to be wel paid for his labor, and that he had but a little way to bear the same: he would strain himselfe greatly, to go through to his wais end, rather than for spa∣ring so short a labor, to leese so large, and so present a reward. This is our Lords most mer∣ciful dealing, to comfort us in our affliction, and to animate us to hold out manfully for a time, though the poize seem heavie on our shoulders: the comming of our Lord is even at hand, and the judge is before the gates, who shal refresh us, and wipe away al our teares, and place us in his kingdome to reap joy without fainting. And then shal we proove the saieng of holie Saint Paul to be tru; that The sufferings of this world are not woorthy of that glory which shal be revealed in us. And this may be sufficient for the reasons left us of comfort in tribulation and affliction.

29 And thus having declared the first three points promised in this chapter: there remai∣neth only to say a word or two of the fourth: that is, what we have to do for our parts in time of persecution and affliction. And this might be dispatched in saieng only, that we have to conform our selves to the wil and mea∣ning

of God, uttered before in the causes of tribulation. But yet for more ease and better remembrance of the same, I wil briefly run over the principal points therof. First then we have to aspire to that (if we can) which Christ counselleth; Gaudete & exultate: Reioice and triumph. Or if we cannot arrive to this perfecti∣on: yet to do as the apostle willeth; Omne gau∣dium existimate cum in varias tentationes incideri∣tis: Esteem it a matter woorthy of al ioy, when we fal into divers temptations. That is, if we cannot re∣joice at it indeed: yet to think it a matter in it selfe woorthy of rejoicement: reprehending our selves, for that we cannot reach unto it. And if we cannot come thus high neither (as indeed we ought to do) yet in any case to re∣member, what in another place he saith; Pati∣entia vobis necessaria est, vt reportetis promissionem: You must of necessitie have patience, if you wil receive Gods promise of everlasting life.

30 Secondlie, we ought to do as the apostles did, when they were in the most terrible tem∣pest of the sea (Christ being with them, but a∣sleepe) that is, we must go and awake him: we must cry unto him with the prophet; Exurge, quare obdormis Domine: O Lord arise, why dost thou sleep in our miserie? This wakening of Christ doth please him woonderfully if it be done, with that assured confidence, and of tru affec∣tioned children, wherwith Saint Mark descri∣beth the apostles to have awakened Christ. For

their words were these; Maister, doth it not ap∣pertain unto you, that we perish heer? As who would say; Are not we your disciples and servants? Are not you our Lord and maister? Is not the cause yours? Is not al our trust and hope in you? How chanceth it then, that you sleep, and suffer us to be thus tossed and tumbled, as if we appertained nothing unto you? With this affection praied Esay, when he said; Attend (O Lord) from heaven: look hither from the holie habitation of thy glorie: where is thy zeale? Where is thy fortitude? Where is the multitude of thy mer∣ciful bowels? Have they shut themselves up now to∣wards me? Thou art our father: Abraham hath not known us, and Israel hath been ignorant of us: thou art our father (O Lord) turn thy selfe about for thy servants sake, for love of the tribe of thine inheri∣tance. Thus I say we must cal upon God: thus we must awake him, when he seemeth to sleep in our miseries, with earnest, with devout, with continual praier: alwais having in our mind that most comfortable parable of Christ, wher∣in he saith, that if we should come to our neighbors door, and knock at midnight to borrow some bread, when he were in bed with his children, and most loth to rise: yet if we persevere in asking, and beating at his door stil, though he were not our frind, yet would he rise at length, & give us our demand, therby at least to be rid of our crieng. And how much more wil God do this (saith Christ) who both

loveth us, and tendereth our case most merci∣fully.

31 But yet heer is one thing to be noted in this matter: and that is, that Christ suffered the ship almost to be covered with waves (as the Evangelist saith, before he would awake, therby to signifie that the measure of tempta∣tions is to be left only unto himselfe: it is suffi∣cient for us to rest upon the apostles words; He is faithful, and therfore he wil not suffer us to be tempted above our strength. We may not examin or mistrust his doings: we may not inquire why doth he this? Or why suffereth he that? Or how long wil he permit these evils to reign? God is a great God in al his doings: and when he sendeth tribulation, he sendeth a great deal togither, to the end he may shew his great pow∣er, in delivering us, and recompenseth it after, with as great measure of comfort. His temp∣tations oftentimes do go very deep, therby to try the very harts and reins of men. He went far with Elias, when he caused him to fly into a mountain, and there most desirous of death, to say; They have killed al thy prophets (O Lord) and I am left alone, and now they seeke to kil me also. He went far with David, when he made him cry out; Why dost thou turn thy face away from me, O Lord? Why dost thou forget my povertie and tribula∣tion? And in another place again, I said with my selfe in the excesse of my mind: I am cast out from the face of thine eies, O Lord. God went far with

the apostles, when he inforced one of them to write; We wil not have you ignorant (brethren) of our tribulation in Asia, wherin we were oppressed a∣bove al measure, & above al strength: insomuch as it lothed us to live any longer. But yet above al o∣thers, he went furthest with his own deer Son, when he constrained him to utter those pitti∣ful, & most lamentable words upon the crosse; My God, my God, why hast thou forsaken me? Who can now complain of any proofe or temptati∣on whatsoever, laid upon him, seeing GOD would go so far with his own deer & only Son?

32 Heerof then insueth the third thing, necessarie unto us in tribulation: which is, magnanimitie, grounded upon a strong and invincible faith of Gods assistance, and of our final deliverance, how long soever he delay the matter, and how terrible soever the storm do seem for the time. This God requireth at our hands, as may be seen by the example of the disciples, who cried not; We perish, before the waves had covered the ship, as Saint Mathew writeth: and yet Christ said unto them; Vbi est fides vestra: Where is your faith? Saint Peter also was not afeard until he was almost under water, as the same Evangelist recordeth: and yet Christ reprehended him, saieng; Thou man of little faith, why diddest thou dowt? What then must we do in this case deer brother? Surely we must put on that mightie faith of valiant king David, who upon the most assured trust he had

of Gods assistance, said; In Deo meo transgrediar murū: In the help of my God I wil go through the wal. Of which invincible faith Saint Paul was also, when he said; Omnia possum in eo qui me confortat: I can do al things in him that comforteth and streng∣theneth me. Nothing is unpossible, nothing is too hard for me, by his assistance. We must be (as the scripture saith) Quasi Leo confidens absque terrore: Like a bold and confident Lion, which is without terror. That is, we must not be astonied at any tempest, any tribulation, any adversitie. We must say with the prophet David experi∣enced in these matters; I wil not fear many thou∣sands of people that should inviron or besiege me togi∣ther. If I should walk amidst the shadow of death. I wil not fear. If whole armies should stand against me, yet my hart should not tremble. My hope is in God, and therfore I wil not fear what man can do unto me. God is my aider, and I wil not fear what flesh can do unto me: God is my helper and protector, and therfore I wil despise and contemn mine enimies. And ano∣ther prophet in like sense; Behold, God is my sa∣vior, and therfore wil I deal confidently, and wil not fear. These were the speeches of holie pro∣phets: of men that knew wel what they said, and had often tasted of affliction themselves: and therfore could say of their own experience how infallible Gods assistance is therin.

33 To this supreme courage, magnanimitie, and Christian fortitude, the scripture exhor∣teth us, when it saith; If the spirit of one that is in

authoritie, do rise against thee: see thou yeeld not from thy place unto him. And again, another scrip∣ture saith; Strive for iustice, even to the losse of thy life: and stand for equitie unto death it selfe: and God shal overthrow thine enimies for thee. And Christ himselfe, yet more effectually recom∣mendeth this matter in these words; I say unto you my frinds, be not afraid of them which kil the body, and afterward have nothing else to do against you. And S. Peter addeth further; Ne{que} conturbemini. that is; Do not only not fear them, but (which is lesse) do not so much as be troubled for al that flesh and blood can do against you.

34 Christ goeth further in the Apocalips, and useth marvelous speeches to intise us to this fortitude. For these are his words; He that hath an eare to hear, let him hear what the spirit saith unto the churches. To him that shal conquer, I wil give to eat of the tree of life, which is in the para∣dise of my God. This saith the first and the last: he that was dead, and now is alive: I know thy tribulati∣tion, and thy povertie: but thou art rich indeed, and art blasphemed by those that say they are tru Israe∣lites, [ B] and are not: but are rather the synagog of sa∣tan. Fear nothing of that which you are to suffer: be∣hold, the devil wil cause some of you to be thrust into prison, to the end you may be tempted: and you shal have tribulation for ten daies. But be faithful unto

death, and I wil give thee a crown of life. He that hath an eare to hear, let him hear what the spirit saith unto the churches: he that shal overcome, shal not be hurt by the second death. And he that shal overcome and keep my works unto the end: I wil give unto him authoritie over nations, even as I have received it from my father: and I wil give him besides, the mor∣ning star. He that shal overcome, shal be appareled in white garments: and I wil not blot his name out of the booke of life, but wil confesse his name before my fa∣ther, and before his angels. Behold, I come quikly: hold fast that thou hast, lest another man receive thy crown. He that shal conquer, I wil make him a pil∣ler in the temple of my God, & he shal never go foorth more: and I wil write upon him the name of my God, and the name of the citie of my God, which is new Ie∣rusalem. He that shal conquer, I wil give unto him to sit with me in my throne: even as I have conquered, and do sit with my father in his throne.

35 Hitherto are the words of Christ to Saint Iohn. And in the end of the same book, after he had described the joies and glorie of hea∣ven at large, he concludeth thus; And he that sat on the throne said to me; Write these words, for that they are most faithful and tru. Qui vicerit possi∣debit haec, & ero illi Deus, & ille erit mihi filius: timi∣dis autem, & incredulis, &c. pars illorum erit in stagno ardenti, igne, & sulphure, quod est mors secunda: He that shal conquer, shal possese al the ioies that I have heer spoken of: and I wil be his God, and he shal be my son. But they which shal be fearful to fight, or

incredulous of these things that I have said: their portion shal be in the lake burning with fire and brim∣stone, which is the second death.

36 Heer now we see both allurements, and threats; good, and evil; life, and death; the joies of heaven, and the burning lake, proposed unto us. We may stretch out our hands unto which we wil. If we fight and conquer (as by Gods grace we may) then are we to enjoy the promises laid down before. If we shew our selves either unbeleeving in these promises, or fearful to take the fight in hand, being offered unto us: then fal we into the danger of the contrarie threats: even as Saint Iohn affirmeth in another place, that certain noble men did, among the Iewes, who beleeved in Christ, but yet durst not confesse him, for fear of perse∣cution.

37 Heer then must insu another vertu, in us, most necessarie to al those that are to suffer tribulation and affliction; and that is, a strong and firm resolution, to stand and go through, what opposition or contradiction soever we find in the world, either of fawning flatterie, or persecuting crueltie. This the scripture teacheth, crieng unto us; Esto firmus in via Do∣mini: Be firm, and immooveable in the way of the Lord. And again; State in fide: viriliter agite: Stand to your faith, and play you the men. And yet further; Confide in Deo, & mane in loco tuo: Trust in God and abide firm in thy place. And finally;

Confortamini & non dissolvantur manus vestrae: Take courage unto you, and let not your hands be dis∣solved from the work you have begun.

38 This resolution had the three children, Sidrach, Misach, and Abdenago, when having heard the flattering speech, and infinit threats of cruel Nabuchodonosor, they answered with a quiet spirit; O king, we may not be careful to an∣swer you, to this long speech of yours. For behold, our God is able (if he wil) to deliver us from this fornace of fire, which you threaten, and from al that you can do otherwise against us. But yet if it should not please him so to do: yet you must know (Sir king) that we do not worship your gods, nor yet adore your golden idol, which you have set up.

39 This resolution had Peter and Iohn, who being so often brought before the councel, and both commanded, threatened, and bea∣ten, to talk no more of Christ: answered stil; Obedire oportet Deo magis quam hominibus: We must obey God, rather than men. The same had Saint Paul also, when being requested with teares of the Christians in Caesarea, that he would forbear to go to Ierusalem, for that the holie Ghost had revealed to many the trobles which expected him there: he answered; What mean you to weep thus, and to afflict my hart? I am not only ready to be in bonds for Christs name in Ierusa∣lem: but also to suffer death for the same. And in his Epistle to the Romans, he yet further expres∣seth this resolution of his, when he saith; What

then shal we say to these things? If God be with us, who wil be against us? Who shal separate us from the love of Christ? Shal tribulation? Shal distresse? Shal hunger? Shal nakednes? Shal peril? Shal persecution? Shal the sword? I am certain, that neither death, nor life, nor an∣gels, nor principalities, nor powers, nor things present, nor things to come, nor strength, nor height, nor depth, nor any creature else, shal be able to separate us from the love of God, which is in Iesus Christ our Lord. [ B]

40 Finally, this was the resolution of al the holie martyrs and confessors, and other ser∣vants of God: wherby they have withstood the temptations of the devil, the allurements of flesh and blood, and al the persecutions of ty∣rants, exacting things unlawful at their hands. I wil alledge one example out of the second book of Maccabes, and that before the com∣ming of Christ, but yet nigh unto the same, and therfore no marvel (as the fathers do note) though it took some heat of Christian fervor and constancie towards martyrdome. The example is woonderful, for that in mans sight it was but for a smal matter required at [ B] their hands, by the tyrants commandement: that is, only to eate a peece of swines flesh, which then was forbidden. For thus it is re∣corded in the book aforesaid.

41 It came to passe that seven brethren were apprehended togither in those dais, & brought (with their mother) to the king Antiochus, and there compelled with torments of whip∣ping,

and other instruments, to the eating of swines flesh against the law. At what time one of them (which was the eldest) said; What dost thou seeke? Or what wilt thou learn out of us, O king? We are readie heer rather to die, than to break the ancient laws of our God. Wherat the king being greatly offended, commanded the frieng pans and pots of brasse to be made burning hot: which being readie, he caused the first mans toong to be cut of, with the tops of his fingers, and toes, as also with the skin of his head, the mother and other brothers looking on, and after that to be fried until he was dead. Which being done, the second bro∣ther was brought to torment, and after his hair plukt off from his head, togither with the skin, they asked him whether he would yet eat swines flesh or no, before he was put to the rest of his torments? Wherto he answered; No: and therupon was (after many torments) slain with the other. Who being dead, the third was taken in hand, and being willed to put foorth his toong: he held it foorth quikly togither with both his hands to be cut off, saieng confi∣dently; I received both toong and hands from hea∣ven, and now I despise them both for the law of God, for that I hope to receive them al of him again. And after they had in this sort tormented and put to death six of the brethren, every one most constantly protesting his faith, and the joy he had to die for Gods cause: there remained

only the yongest, whom Antiochus (being a∣shamed that he could pervert never a one of the former) endevored by al means possible to draw from his purpose, by promising and swe∣ring, that he should be a rich and happie man, and one of his cheef frinds, if he would yeeld. But when the youth was nothing moved ther∣with: Antiochus called to him the mother, and exhorted hir to save hir sons life, by per∣suading him to yeeld: which she faining to do, therby to have libertie to speak to hir son: made a most vehement exhortation to him in the Hebrew toong, to stand to it, and to die for his conscience: which speech being ended, the youth cried out with a lowd voice, and ut∣tered this noble sentence woorthy to be re∣membred; Quem sustinetis? Non obtempero prae∣cepto regis, sed praecepto legis: Whom do you stay for? I do not obey the commandement of the king, but the commandement of the law of God. Wherupon both he and his mother were presently (after many and sundry tor∣ments) put to death.

42 This then is the constant and immovea∣ble resolution which a Christian man should have in al adversitie of this life. Wherof Saint Ambrose saith thus; Gratia preparandus est ani∣mus, exercenda mens, & stabilienda ad constantiam: vt nullis perturbari animus possit terroribus, nullis frangi molestijs, nullis supplicijs cedere. Our mind is to be prepared with grace, to be exercised, and

to be so established in constancie, as it may not be troubled with any terrors, broken with any adversities, yeeld to any punishments or tor∣ments whatsoever.

43 If you ask heer how a man may come to this resolution: I answer, that Saint Ambrose in the same place, putteth two wais: the one is to remember the endles and intollerable pains of hel, if we do it not; and the other is to think of the unspeakable glorie of heaven, if we do it, Wherto I wil ad the third, which with a noble hart, may prevail as much as either of them both: and that is, to consider what others have suffered before us, especially Christ himselfe, and that only of meer love and affection to∣wards us. We see that in this world, loving sub∣jects do glorie of nothing more, than of their dangers or hurts taken in battel for their prince, though he never took blow for them again. What then would they do, if their prince had been afflicted voluntarily for them, as Christ hath been for us. But if this great example of Christ seem unto thee too high for to imitate: look uppon some of thy brethren before thee, made of flesh & blood as thou art: see what they have suffered before they could enter into heaven: think not thy selfe hardly delt withal, if thou be called to suffer a litle also.

44 Saint Paul writeth of al the apostles to∣gither; Even unto this hour we suffer hunger and thirst, and lak of apparel: we are beaten

with mens fists: we are vagabonds, not having where to stay: we labor & work with our own hands: we are cursed, and we do blesse: we are persecuted, and we take it patiently: we are blasphemed, and we pray for them that blas∣pheme us: we are made as it were the very outcasts and purgings of this world, even unto this day: that is, though we be apostles, though we have wrought so many miracles, and converted so many millions of people: yet even unto this day are we thus used. And a little after, describing yet further their lives, he saith; We shew our selves as the mi∣nisters of God, in much patience; in tribu∣lations; in necessities; in distresses; in bea∣tings; in imprisonments; in seditions; in labors; in watches; in fastings; in chastitie; in longa∣nimitie; in sweetnes of behavior. And of him∣selfe in particular, he saith; In laboribus pluri∣mis, &c. I am the minister of God in many la∣bors, in imprisonments more than the rest, in beatings above measure, and oftentimes in death it selfe. Five times have I been beaten of the Iewes, and at everie time had fortie lashes lacking on: three times have I been whipt with rods: once I was stoned: three times have I suffered shipwrak: a day and a night was I in the bottom of the sea: oftentimes in jour∣neies, in dangers of fluds: in dāgers of thevees: in dangers of Iewes: in dangers of gentils: in dangers of the citie: in dangers of wildernes:

in dangers of sea: in dangers of false brethren: in labor and travel: in much watching: in hunger and thirst: in much fasting: in cold and lak of cloths: and beside al these external things, the matters that daily do depend upon me, for my universal care of al churches.

45 By this we may see now, whether the apostles taught us more by words, than they shewed by example, about the necessitie of suf∣fering in this life. Christ might have provided for them if he would, at leastwise things neces∣sarie to their bodies, & not have suffered them to come into these extremities of lacking cloths to their baks: meat to their mouths, and the like. He that gave them authoritie to do so many other miracles, might have suffe∣red them at lest to have wrought sufficient maintenance for their bodies, which should be the first miracle that worldly men would work, if they had such authoritie. Christ might have said to Peter, when he sent him to take his tri∣bute from out of the fishes mouth: Take so much more, as wil suffice your necessarie ex∣pences, as you travel the country: but he would not, nor yet diminish the great afflictions which I have shewed before, though he loved them as deerly, as ever he loved his own soul. Al which was done (as Saint Peter interpreteth) to give us example, what to follow; what to look for; what to desire; what to comfort our selves withal, in amidst the greatest of our tri∣bulations.

46 The apostle useth this, as a principal con∣sideration, when he writeth thus to the He∣brews, upon the recital of the sufferings of other saints before them; Wherfore we also (brethren) having so great a multitude of wit∣nesses (that have suffered before us) let us lay off al burdens of sin hanging upon us) and let us run by patience unto the battel offered us; fixing our eies upon the author of our faith, and fulfiller of the same, Iesus: who put∣ting the joies of heaven before his eies, sustai∣ned patiently the crosse; contemning the shame, and confusion therof: and therfore now sitteth at the right hand of the seat of God. Think upon him (I say) which sustained such a contradiction against himselfe, at the hands of sinners: and be not wearie, nor faint in courage. For you have not yet resisted against sin unto blood: and it seemeth you have for∣gotten that comfortable saieng, which spea∣keth unto you as unto children; My son, do not contemn the discipline of the Lord, and be not wearie when thou art chastened of him. For whom God loveth he chasteneth, & he whippeth every son whom he receiveth. Persevere therfore in the correction laid upon you. God offereth him∣selfe to you as to his children. For what child is there whom the father correcteth not? If you be out of correction (wherof al his children are made partakers) then are you bastards, and

not children. Al correction for the present time when it is suffered, seemeth unpleasant and sorrowful: but yet after, it bringeth foorth most quiet fruit of justice unto them that are exercised by it. Wherfore strengthen up your wearie hands, and loosed knees: make way to your feet, &c. That is, take courage unto you, and go forward valiantly under the crosse laid upon you. This was the exhortation of this holie captain unto his countrie men, soldiers of Iesus Christ, the Iewes.

47 Saint Iames the brother of our Lord u∣seth another exhortation to al tru Catholiks, not much different from this in that his epi∣stle, which he writeth generally to al. Be you therfore patient my brethren (saith he) until the comming of the Lord. Behold, the hus∣bandman expecteth for a time the fruit of the earth so pretious unto him, bearing patiently until he may receive the same in his season: be you therfore patient, and comfort your harts, for that the comming of the Lord wil shortly draw neere. Be not sad, and complain not one of another. Behold, the judge is even at the gate. Take the prophets for an example of la∣bor and patience, which spake unto us in the name of God. Behold, we account them blessed which have suffered. You have heard of the suf∣ferance of Iob, and you have seen the end of the Lord with him: you have seen (I say) that the Lord is merciful and ful of compassion.

48 I might heer alledge many things more out of the scripture to this purpose, for that the scripture is most copious heerin: and in verie deed, if it should al be melted and powred out, it would yeeld us nothing else almost, but touching the crosse, and patient bearing of tri∣bulation in this life. But I must end, for that this chapter riseth to be long, as the other be∣fore did: and therfore I wil only, for my con∣clusion, set down the confession, and most excellent exhortation of old Mathathias unto his children in the time of the cruel persecuti∣on of Antiochus against the Iews. Now (saith he) is the time that pride is in hir strength: now is the time of chastisement towards us: of ever∣sion and indignation come. Now therfore (O children) be you zealous in the law of God: yeeld up your lives for the testament of your fathers: remember the works of your ance∣stors, what they have done in their generati∣ons, and so shal you receive great glorie, and e∣ternal name. Was not Abraham found faithful in time of temptation, and it was reputed unto him for justice. Ioseph in time of his distresse, kept Gods commandements, and was made Lord over al Egypt. Phinees our father, for his zeal towards the law of God, received the te∣stament of an everlasting preesthood. Iosue for that he fulfilled Gods word, was made a cap∣tain over al Israel. Caleb for that he testified in the church, received an inheritance. David

for his mercie obtained the seat of an eternal kingdom. Elias for that he was zealous in zeal of the law, was taken up to heaven. Ananias, Azarias, and Misael, through their beleef, were delivered from the flame of the fire. Daniel for his simplicitie was delivered from the mouth of lions. And so do you run over, by cogitati∣on, al generations, and you shal see that al those that hope in God shal not be vanquished. And do you not fear the words of a sinful man: for his glorie is nothing els but dung and worms: to day he is great and exalted, and to morrow he shal not be found: for he shal return unto his earth again, and al his fond cogitations shal perish. Wherfore take courage unto you (my children) and play the men in the law of God. For therin shal be your honor and glorie. Hitherto are the words of Mathathias, which shal suffice, for the end of this chap∣ter.

Notes

• Four points to be hand∣led in this chapter.
• Whether al good men must suffer tribulation or no.
• Iohn. 16.
• Luc. 11. 2. Tim. 3.
• Acts. 14.
• Apoc. 3.
• Heb. 12.
• verse. 8.
• 2. Tim. 2.
• Psal. 33.
• Mat. 10.
• 2. Tim. 2.
• cap. 2. & 3.
• Mat. 8.
• Iob. 7. Iob. 5.
• Iob. 13.
• The exam∣ple of saints.
• Gen. 4.
• Gen. 22.
• Iudith. 8.
• Mat. 5.23. Luc. 13.
• Iob. 1.
• Tob. 2.
• Tob. 12.
• Heb. 11.
• Luc. 24.
• Mat. 10. Luc. 6. Mat. 10.
• Luc. 2.
• 1. Cor. 4. 2. Cor. 4.6.11.12. Acts. 20. Rom. 8. Iohn. 21.
• Tert. lib. de prescrip. he∣retic. Ierom. lib. cont. Ia. vin.
• Mat. 10.
• An obiecti∣on answered.
• Psal. 72.
• Psal. 37.
• Matt. 7.
• Time of peace more dangerous, than of per∣secution.
• A parable.
• 2. Reg. 11.
• The cause why God sendeth af∣fliction to the godly.
• There was great reason in it, for that, seing man had sinned by mā was the justice of God to be satisfi∣ed, which notwith∣standing no man, but he a∣lone, could do. Wherby it may seem, that although God hath given to this our Au∣thor a very good gift in persuading to godlines of life (for which we have to aesteem of him accordingly:) yet hath he not given him ther∣withal so ful a knowlege of the mysterie of our redemption in Christ. So it is lesse marvel, that he is in matters of controversie further to seek, than otherwise by his godly disposition, we may think that he should.
• 1 Increase of glorie.
• 2. Tim. 2. Apoc. 2.
• Heb. 11.
• Matt. 5.
• Mat. 10. Mat. 19. Esai. 56.
• 2 Hate of the world.
• 1. Cor. 11.
• Luc. 15.
• 3 A medicin to cure our diseases.
• Eccl. 28. Pro. 29. Iohn 12. 〈◊〉〈◊〉 4. 〈…〉〈…〉.
• Gen. 42.
• Exo. 17. Deut. 8. Psa. 77.
• Tobi. 3.
• Iob. 23. Pro. 17. Eccl. 2. Esai. 1. Ierem. 9.
• Sap. 3. Zac. 13.
• Eze. 24.
• Iob. 33.
• verse. 25.
• 4 A preser∣vative.
• Eze. 22.
• Psal. 17.
• Eccl. 31.
• Ierem. 1.
• Osee. 2.
• Psal. 18.
• 5 A preventi∣on of punish∣ment.
• Serm. 55. in Cantic.
• Naum. 1.
• 6 To prove us.
• Gen. 27.
• Gen. 22.
• Deut. 8.
• Deu. 13.
• 2. Par. 32.
• Psal. 63.
• Psal. 25.
• Eccl. 2.
• Luc. 8.
• 7 To make men run to God.
• Ose. 11.
• Psal. 31.
• Esai. 26.
• Psal. 15.
• Ose. 6.
• Psal. 82.
• Ierem. 2.
• Ierem. 5.
• 8 To manifest Gods power and love in delivering.
• Dan. 3.6.13. Iob. 1.2. Gen. 31. Tob. 2.12.
• Matt. 8. Mat. 14.
• 9 The ioy of deliverance.
• Eccl. 35.
• Iohn. 16.
• Psal. 22.
• Psal. 93.
• Psal. 30.
• Iudit. 6.14.15.
• Acts. 12.
• 10 Thanks gi∣ving for our deliverance.
• Psal. 58.
• Exo. 15. 1. Reg. 2. Iudic. 5. Iudit. 12.
• Psal. 49.
• 11 Embolde∣ning us in Gods ser∣vice.
• Exod. 4.
• Psal. 45.
• 12 The exercise of al the ver∣tues.
• Faith.
• Hope.
• Charitie.
• Obedience.
• Patience. Humilitie.
• 1. Pet. 5.
• 13 To make us like un∣to Christ.
• Esai. 53.
• Crucified Christians.
• Iob. 5.
• Mat. 5.
• The third part of this chapter, why tribulations should be re∣ceived ioi∣fully.
• Acts. 5.
• Special con∣siderations of comfort in affliction.
• Mat. 10.
• Ioh. 16.
• Mat. 10.
• Luc. 21. Mat. 10.
• Psal. 79.
• 1. Cor. 10.
• Mat. 28.
• Heb. 5.
• Heb. 12.
• Apoc. 3. Heb. 12.
• Gods mea∣sure of tri∣bulation go∣eth accor∣ding to the measure of his love.
• Acts. 9.
• 1. Pet. 2.
• 1. Pet. 4.
• Mat. 5.
• Luc. 6.
• 2. Cor. 12.
• Acts. 5.
• Philip. 1.
• Tribulation a signe of predesti∣nation.
• Heb. 12. Luc. 6. Luc. 16. Ps. 27. & 73. Psal. 73. verse. 18.
• In this they vary from S. Ie∣rom, who translateth (according to the He∣brew) In lu∣brico posui∣sti eos: that is thou hast set them in slipperie places. So in this al∣so the old translation followeth not the he∣brew nor Ierom, but the Greek translation of the Seuentie interpreters: saving that it doth omit Kaca, Mala: & so maketh the sense obscure. But so much as therin it swerveth from the purity of the text: so much doth that which heeron they build, want sufficient warrant in this place, which notwith∣stāding (being soberly understood) is agreeable to the justice of God, & standeth by warrant of other places. In appendice Tom. 8 Hie. in eodem psal.
• Com. in Iob.
• Mat. 3.7. Ep. Iude.
• 3. Reg. 6.
• 1. Pet. 2.
• Apo. 21.
• Tribulation bringeth the companie of God himself.
• Psal. 90.
• Gen. 37.
• Sap. 10.
• Can. 3.
• Iohn. 9.
• Note this example.
• 4. Reg. 16.
• The assi∣stance of Gods grace in tribula∣tion.
• 2. Cor. 4.
• Serm. 88. de temp. & de nat. & gra. cap. 26.
• 2. Cor. 4.
• Apo. 22.
• Iaco. 5. Mat. 11. Ap. 7.21. Gal. 6.
• Rom. 8.
• 4 The fourth part of this chapter.
• 1 To reioice in tribulation: or at least∣wise to have patience.
• Luc. 6. Iac. 1.
• Heb. 10.
• 2 To come to God by fer∣vent praier.
• Mat. 8.
• Psat. 43.
• Mark. 4.
• Esai. 63.
• Luc. 11.
• An impor∣tant note.
• Mat. 8.
• 1. Cor. 10.
• 3. Reg. 19.
• Psal. 30.
• 2. Cor. 1.
• Mat. 22. Psal. 21.
• 3 Magnani∣mitie with a strong faith.
• Mat. 8. Luc. 8.
• Mat. 14.
• Psal. 17.
• Phili. 4.
• Pro. 28.
• Psal. 3.
• Psal. 21.
• Psal. 26.
• Psa. 117.
• Psal. 55.
• Esai. 12.
• Christian fortitude.
• Eccl. 10. Eccl. 4.
• Luc. 12.
• 1. Pet. 3.
• Apoc. 2.
• Those ten dais some think to have been the ten gene∣ral persecu∣tions within the first 300. yeers after Christ.
• But o∣thers ra∣ther think that ten doth heer signifie many (as in some other places of scripture) and dais, as they are broken of by the nights that come betwixt, so to signifie such times of trial as shuld now & then have times of breathing likewise; that so the faithful may be refeshed, & gather their strength against a fresh assalt ensuing.
• Cap. 3.
• Cap. 21.
• Eccl. 15.
• Iohn. 12.
• A firm re∣solution.
• Eccl. 9.
• 1. Co. 16.
• Eccl. 11.
• 2. Par. 15.
• Dan. 3.
• Act. 4.5.
• Acts. 21.
• Rom. 8.
• Which book is not any part of canonical scripture: neverthe∣les this ex∣ample may wel be tru, for that such con∣stancie is oftē found in the chil∣dren of God.
• It was a manifest breach of the law of God: and so no smal matter to them that knew it.
• 2. Mac. 7.
• A marve∣lous con∣stancie of the seven Machabees and their mother.
• A woorthie saieng.
• Lib. 8. off. 38.
• How a man may come to an invinci∣ble resolu∣tion.
• 2. Cor. 4.
• The suffe∣rings of the apostles.
• 2. Cor. 6.
• 2. Cor. 11.
• The parti∣cular suffe∣rings of S. Paul.
• Mat. 17.
• 1. Pet. 2.
• Heb. 12.
• A notable exhortati∣on of the apostle.
• Prou. 3.
• Iob. 5. Apoc. 3.
• Iac. 5.
• The exhor∣tation of S. Iames.
• 1. Mac. 2.
• Gen. 12.
• Gen. 41.
• Num. 25.
• Iosu. 1.
• Iudg. 14.
• 2. Reg. 2.
• 4. Reg. 1.
• Dan. 3.
• Dan. 9.