An epistle of comfort to the reuerend priestes, & to the honorable, worshipful, & other of the laye sort restrayned in durance for the Catholicke fayth.

Cap. 3.

THirdlye one that vnderstādeth the course of christian behoofe, can not but thincke it a most comfortable thinge, to suffer aduersitye, for a good cause, seing it is not onlye the liuerye and cognizance of Christe, but the very principall royall garmēt, which he cho∣se to weare in this lyfe. And therfore can it not be taken of a soldier but wel, to be cladd with his captaines harnesse, or of a disciple, to be like his maister. Christiani nomen ille frustra sortitur, (sayeth S. Augustine) qui Christum minime imita∣tur. Quid enim tibi prodest vocari quod non es, & nomen vsurpare alienum. In vayne he claymeth the name of a christian, that doth not imitate Christe, for what doth it auayle thee to be called that, which thou art not, and to chalenge vn¦to thee an other mans name. A man a most ambitious and haughtye mynded man, thought it the greatest honour that a prince coulde doe to his subiect, to make him ryde on his owne palfrey, attyred in his most royall and statelye

robes. If therfore tribulation be the most precious garment, that Christ did weare, and the Crosse his palfrey, we are greately honoured, whyle he aduaū¦ceth vs to the same prerogatiues. Of this did S. Paule greatlye glorye, when he sayed Absit mihi gloriari nisi in cruce do¦mini nastri Iesu Christi. God forbidd that I shoulde glorye sauing in the Crosse of our Lord Iesus Christ. And in the same place. I beare the markes of our Lorde Iesus in my bodye. This S. Iames accōp¦ted a principalll cause of ioye and com∣forte, when he sayde Esteeme it all ioye, when you shall fall into diuers temptations. It is noted in the scripture for a singuler proofe of Ionathas goodwill to Dauide, that he gaue him his owne cote & apa∣rell. Elias departing from Eliseus, in to∣ken of goodwill, cast him downe his mantell, and S. Ierome writeth of S.An∣thonye that he wore S. Paule the first E∣remytes cote, vpon highe and solemne feastes for loue and reuerence therof. And shall not we acknowledge it for a singuler fauour, to be clad with Christs attyre, and to weare the token of his goodwill towardes vs. Non consolantur

(sayth S. Bernard) panni Christi ambulantes in stolis, non consolantur stabulum & praesepe, amantes primas cathedras in sinagogis. Chri∣stes cloutes cōfort not those that walke in robes, the stable and maunger com∣forte not those, that loue the highest roomes in the sinagoges. But those onlye that rightlye iudgeinge of the manyfolde miseryes that they haue deserued, weare the morning weed of sorowe and repentaunce. He is an vn∣duetifull chylde, that is ashamed to professe whoe is his father, and a most maleperte seruaunte, that refuseth to weare his maisters liuerye, but of all a moste vngratefull creature, that doth not willinglye accept the liuerye of his god, and maker. If we be Christians af∣fliction is our cote, and the Crosse our cognizance. Of which it was sayde to Constantine, when he became a Christi∣an. In hoc signo vinces. In this signe shalt thou conquere. When Iacobe sawe the cote of his sonne Ioseph imbrued with bloode, thincking that he had been de¦uoured by a wylde beaste, as his bro∣thers sayde. He cutt his garments, put on sackcloth, mourninge his sonne a

longe tyme. And when his other chil∣dren, that had betrayed Ioseph went a∣bout to comforte him, he refused to receyue any consolation. Let vs looke on the sacred coate, not of our sonne, but of our father & redeemer, of whose humanitye it is sayde. Quare rubrum est indumentum tuum, & vestimenta tua sicut calcantium in torculari. Quis est iste qui ve∣nit de Edom tinctis vestibus? Why is thy garment redd, and thy apparell lyke theirs, that tread in the winepresse: and who is this that cōmeth from Edome with stayned attyre? Let vs cast our eyes vpon this cote, dyed in his owne inno∣cente bloode, let vs consider that not only one beaste deuoured him, but that he was for our sinnes, a praye of many bloodye & impious, helhoundes: and doubtlesse it can not seeme much to vs, patientlye to weare the hearecloth of tribulation, to cutt of the garmentes of our vayne pompe, and superfluities, and rather with Iacob to sitt comfort∣lesse, sorowinge, and lamentinge, then to receiue anye comforte at their han∣des, that betrayed our father, that is the vanityes, sinnes, and pleasures

of this worlde. In the Machabees it is written, that when the Elephantes went to the fielde, they shewed them a bloo∣dye coloured iuyce, to sharpen and en∣rage them the more to the battell. Be∣holde to vs beside the blood of infinite Martyrs, Christ our Captayne & King, hanging vpon the Crosse, openeth fiue fountaynes, gushinge out with his ino∣cente blood, and sheweth vs his whole bodye all goarye with lashes, and shall not all this harten vs constantly to en∣counter all tribulation, and to wage battell agaynst our vayne desires, and appetytes, when they drawe from the Crosse, to delight and pleasure? When we haue a thorne in our foote, much more if it be in our heade, or harte, all the reste of our bodye is so troubled, that no consolation seemeth sweete, and we wishe rather for the surgion to launce vs, then for anye pleasures to delighte vs. Seinge therfore that we see our hed which is Christ, to be stuck full & crowned with thornes, how can it be, if we be true members of his body, but that we must needes both care li∣tle for all comforte, & be more willinge

to sorowe wi••h our head, and be laun∣ced for his sake, then leane vnto the worldlye solaces, which he contemned because as S. Bernarde sayeth. Non decet sub spinoso capite membrum esse delicatum. It is an vndecent thing to haue a dayn∣tye member, vnder a thornye heade. Good Vrias, when Dauide bad him goe lye in his owne house, washe his feete, and take his ease. He lyke a true Israe∣lyte, answered agayne. The Arke of god Israel, & Iude dwell but in tentes, my Lorde Ioab, and the seruauntes of my Lorde lye vp∣pon the face of the earth, and shall I goe into my house to eate, drincke, and haue the com∣panye of my wyfe? By thy saftye O Kinge, and by the saf••ye of thy lyfe I will not doe it. He thought it, an odious thinge, to haue better lodginge then the Arke of god, and his captaine, and felowe sol∣diers. He thought it a grate stayne, to sleepe in a softe bedd, while they laye on the harde grownde, & therfore ra∣ther chose, to lye before the kings gate, then once to enter into his owne house. Loe our Arke lyeth not in papilionibus, in tentes, but in praesepio in the maunger. Our Captayne lyeth not on the harde

grounde, but hangeth naked and nay∣led to a reprochfull crosse. Our fellow soldiers are not onlye vpon the face of the earth, but some haue beene cast in∣to dungeons, other into fyers, manye amongst Lions, and raginge beastes, fi∣nallye all haue tasted of diuers and bit∣ter afflictions. And can any true Vrias, thincke it much to take lyke parte with all these? Whē the king of Niniue mour∣ned in sackcloth, and ashes, all his Pee∣res and people did the same. When Io∣nathas ventured to clyme most craggye and daungerous rockes, and was alone to set vpō a whole troupe of Philistians, his man sayde vnto him. Perge quo cupis, et ero tecum, vbicunque volueris. Goe whe¦ther thou wilte, and I will not fayle to folowe thee, which waye soeuer thou goest. Yea one of Saules squiers, seinge his Kinge to haue runn vpon his owne sworde and killed him selfe, presently, (though wickedly) followed his exam∣ple, chosing rather to spill his lyfe with his Prince, then to spare it for his ene∣myes. Beholde our Kinge mourneth in sackcloth & ashes of diuers calamities. Our Ionathas clymeth vp to the mounte

Caluarie, loaden with a heauye Crosse vppon his torne and wounded shoul∣ders. He alone encountereth the De∣uill, and all his impes, and offereth him selfe to the troupe of his enemyes, in the garden. Yea our Saule falleth on the most rigorous sworde of his owne iustice, for our sakes. And shall we for whose benefite all this is done, vngrat∣fullye refuse to followe his example? Shall he morne in sackecloth, and we bathe in pleasure? Shall he fightinge alone, in our defence, be all in a goure bloode with infinite woundes, and shall we disporte, and solace our selues with fonde & vayne delightes? Shall he be stricken through with the sworde of reuenge, for vs, and shall we be vn∣willinge to suffer for our selues? Alas we are they, that deserue rather to sitt with Iob in the dunghill, then in sack∣cloth, onlye with the Niniuites. We are they that deserue, with naked handes, and knees, to creepe vpp, on the most ragged rocke of aduersitye. For vs it were fitter in regarde of our trespasses, to hazarde our liues amonge a thou∣sande blades and tormentes. Finallye

it were our behoofe with repētant har∣tes, & lothsomenes of our former lyfe, to embrace the sworde of gods iuste re∣uenge, and therwithall to kyll in our selues olde Adam, that is veterem homi∣nem cum vitijs, & concupiscentijs suis. The olde man with his vices, and concupi∣scences. O moste vnnaturall children, that hauing before their eyes, the most bloody flaughter of their owne father, yea being with his bloode, like Pelicans younglinges, reuiued and raysed from death, will not yet learne the excessiue∣nesse of his loue, nor consider howe much they ought to doe and suffer for them selues, who by their misdeedes haue bene cause of so vntollerable pay∣nes, vnto their heauenlye father. Far other effecte tooke Christes passion in S. Paule, who beinge inflamed with the force of so vnusuall an example, labou∣red him selfe to be a perfecte scholer in this doctrine, esteeminge it the highest and most needfull poynte of Christian knowledge, to vnderstand the valew, necessitye, and maner, of patient suffe∣rance. He woulde haue no other vni∣uersitye but Hierusalem, no other schole

bur mount Caluarye, no other pulpitt but the Crosse, no other reader but the Crucifixe, no other letters but his Woun∣des, no other commaes but his Lashes, no other full poyntes but his Nayles, no other booke but his open syde, and finallye no other lesson But scire Iesum Christum & hunc crucifixum: to knowe Iesus Christe & him Crucified. In this schole shoulde be our chiefest studye. Here shoulde we learne by Christes na∣kednesse, how to clothe vs, by his cro∣wne of thornes, how to adorne vs, by his vinagre and gall, how to diet vs, by his praying for his murderers how to re¦uenge vs, by his hanging on the crosse, how to repose vs, and by his paynfull and bitter death, how to esteeme of the pleasures of this lyfe. Here maye we see the wounderfull fruites, and miracu∣lous sequels, ensuinge vpon tribulati∣on, patiently accepted: which passe all naturall reach, & haue bene sett downe vnto vs, as shores of comforte, to vp∣holde vs in all our distresses. Here may we see, that death reuiueth, that sores salue, that bloode washeth, that sorow solaceth, that an Eclipse lighteth, that

the fast nayled guydeth, the thirsty gi∣ueth drincke, the wearye refresheth, the diseased cureth, the dead bringeth forth. Which albeit they be principally the proper effectes of Christes onlye Passion, yet are they through the me∣rites therof, now experienced to fol∣lowe also the martirdomes of Christes seruauntes, to whom all crosses are cō∣fortable, and their bodilye death cause of many a soules spirituall lyfe. So that now we may trulye interprete Sampsons ridle. De comedente exiuit cibus, & de forti egressa est dulcedo. Out of the deuourer there came meate, & out of the stronge issued sweetnesse. For since that our sin¦nes lyke fierce Sampsons, most cruellye murdered that Lion of the tribe of Iu∣da, if our repentant thoughts, like bees, sucke at the flowers of his Passion, they maye worke a delicious combe of ho∣nye, and not onlye we our selues, taste the sweetnesse therof, but by our exam¦ple moue others, to feede willingly of the same, shewinge them by our expe∣rience, that the eysell and gall of our tribulations, in this Lions mouth, hath bene altered, from the wonted bitter∣nesse

to sweetnesse, & the lionishe rage, of persecutors, accustomed to deuour so manye soules, doth now rather mi∣nister to gods seruauntes, a most plea∣sant viand, yea & those rigorous iudg∣mentes of god, which haue heretofore bene so terrible vnto vs, are now be∣come Desiderabilia super aurum & lapidem pretiosum ••ultum, & dulciora super melet fauum. More to be desired then golde & pretious stone, & more sweete then honye and the honicombe. Bitter were the waters of tribulatiō, & so vntooth∣some to mans taste, that few could en∣dure the annoyance therof, and our queysie stomackes, were rather conten¦ted to wante health, then to procure it by such vnsauery & lothsome phisicke. And for this did our heauenlye Phisi∣cian strayne this bitter medicine, thro∣ugh the nectared cloth of his sacrede humanitye, and lefte therin such a taste of sweetnesse, that it hath bene since egrelye thirsted, which was before so warilye eschewed. We need not now to crye Mors in olla Death is in the pott: because the Prophet hath seasoned it, not with a litle flower or meale, but

with his owne bloode. We neede not murmur at the waters of Mara: that is of ghostlye discomforte, as vnable to be droncke, or feare to sincke in the tē∣pesteous poole of bodilye vexation: for our Moyses hath sweetned the one, with the sacred woode of his Crosse, & since our Elizeus cast into the other, the wood of lyfe, that is his blessed bodye, our Iron began to swimme, where before it had soncke, & the desolate that sayd, Infixus sum in limo profundi, & non est sub∣stantia. I am sett fast in the depth of the mudd, and can fynd on stedye footing: maye beginne to singe Eduxit me de la∣cu miseriae, & de luto faecis, et super aquam refectionis educauit me. He hath ledd me out of the lake of miserye, & the myre of filth, and hath brought me vppon the waters of refection. Let vs not ther¦fore be afrayde to saye now to Christe. Domine iube me venire ad te super aguas. O Lorde commaunde me to come vnto thee vppon the waters. For be the sur∣ges neuer so boystrous, the waters ne∣uer so deepe, the stormye windes neuer so outragious, if we runne vpon them towardes Christ, they will eyther yelde

drye passage, by diuidynge them selues, as the redd sea did to the Israelites, or they will vpholde vs from perishinge as the waues did S. Peter. Fidelis enim deus qui non patietur vos tentari supra id, quod potestis. For faythfull is god, who will not suffer you to be tempted, more thē you are able to beare. And surelye now is the time, that we are called by Christ through fyer and water, and now with open voyce doth he renue his olde pro∣clamation. Whosoeuer loueth father, mo∣ther, wyfe, children, house or liuinges more then me, is not worthye of me and he that ta∣keth not vpp his crosse (and that) euery daye can not be my disciple. We must not now seeke Christ as our Ladye did inter cog∣natos & notos, amongest her kinsefolke and acquaintance: nor as the spouse did, that sayed, In lcctulo meo per noctes, quaesiui quem diligit anima mea: In my bed haue I in the nights, sought whom my hart best loued. Nor as the Israelites did of whome O see speaketh. In gregibus suis, et in armētis, vadent ad quaerendum dominū. In their flockes, and herdes shall they goe, to seeke our Lorde. For as S. An∣selme well noteth: Non cubat in delitijs

splendidi cubilis, nec inuenitur in terrasua∣uiter viuentium. He lyeth not in the de∣licacye of a gorgeous bedd, neyther is he found in the lande of daynty liuers. Moyses did see him in the deserte, amid dest the fyer and thornes, in the mount amongest lighteninges, thunderinges, and mistes: Daniel sawe him in a fierye throne, & amongest fierye wheles, with a swifte fierye sludd runninge before him. And shall we thincke to be more priuileged, then our aunciente fathers? Thincke we to fynde in doune & deyn∣tinesse, him, that to them appeared so terrible, and fearfull. Doe we thincke, that his rigor and iustice, signified by these terrible semblances, is so relen∣ted, that he shoulde shew him selfe vn∣to vs, only in amiable & louelye coun∣tenances. Surelye we are greatlye de∣ceyued, if we feede our selues with this vayne persuasion. For albeit the new testament be fuller of grace, yet is it no lesse full of agonyes. Though Chri∣stes seruice be sweete, and lighte, yet is it a yoake and a burden: and though our champions, be of more courage, and our foes more enfeebled, since our re∣demption,

yet doth the Kingdome of hea∣uen still suffer violence, and the violent beare it awaye, and none shall be crowned, but they that haue lawfullye foughte for it. If Christe was seene transfigured in Mounte Tha∣bor in glorious maner, he was also at the same time, heard talkinge de exces∣su of his bitter passion. And euen he that allured with glorye, cryed bonum est nos hic esse. It is good for vs to be here affrighted with the voyce. Cecidit in faciem suam & timuit valde. fell vppon his face, and was in a greate feare: If he were in pompe and triumphe, at his entrance into Hierusalem, his pompe was of smale pleasure, and his triumph not without teares: and as fast as the children on the one side, did sett forth his prayses, so fast did the Pharises on the other side, repyne and murmur a∣gaynste him. There is no reason, that Christe shoulde shew him selfe more fa∣uorable to vs, that haue bene his ene∣myes, then to his owne bodye, neyther can we iustlye complayne, if ere we find him, he giue vs a sipp of that bitter cha¦lice, of which for our sakes he was con¦tente to drincke so full a draught. Yea

we maye be hartelye glad, if after long teares, and deepe syghes, we maye in the ende fynde him at all, whether it be in the pouertye of the cribb and maū∣ger, or in the agonyes of his bloodye sweate in the gardeyne, or in the mid∣dest of blasphemyes, reproches, and false accusations at the tribunals, or in the tormentes of a shamefull death vp∣on the Crosse. And we must thinke our selues, as much in his fauour, for being preferred to be tryed testimonyes of of his passion, as for beinge called to witnesse of his glorious transfiguratiō. Of which to ascertayne vs the more, the same Apostles, that in token of par¦ticuler loue, he tooke with him to moūt Thabor, he afterwarde in argument of the like goodwill, ledd with him to the heauye conflicte of the gardeyne. Wher¦by it appeareth siue foueat infirmos, siue exerceat proucctos, siue arguat inquietos, di∣uersis diuersa exhibens, sicut filios diligit vni∣uersos. Whether he foster the weaklings, or exercise the stronger, or checke the vnrulye, giuinge diuers remedyes to diuers persons, he tendereth all as his owne childrē. For as it is pleasāt & glo¦rious

vnto men, to haue their children resemble them, and then they are most delighted to haue bred new ofspringe, when they see therin expressed, the fea∣ture of their owne fauour: How much more comforte is it to our heauenlye father (sayeth S. Ciprian) when anye is so borne to spirituall lyfe, that his di∣uine prowesse & generositye is set forth in his childrēs actes, & prayses. Nether doth this comforte consiste, to see in vs a shadowe of his beautye, a sparke of his wisdome, or a resemblāce of his might, riches, or glorye: but rather in seinge in vs, the scares, wēmes and werttes of his vexations and paynes: which the more they deface vs in outwarde shew, the more they beautifye vs in soule, and the more vglye and odious they make vs in the mistakinge of mans eye, the more amiable they render vs, in the sight of god. For as the scarre of a woū∣de in the childes face, which he hath suffered in his fathers quarell, though it make his countenance lesse eyesome, & disfigure his fauour, yet is it a more edginge whetstone, of fatherlye affecti∣on in the parent, then if it were absent,

because it yeldeth, a perpetuall testimo¦nye of a dutifull and louinge mynde. So god more desirous to haue vs affec∣tionate, then fortunate children, de∣lighteth more to see our torturings, rac¦kinges, cheynes and imprisonments, for his sake, which are assurāces of our loue, then to see vs swimme in his tem∣porall guiftes, and pryseth more the Niniuire in his sackcloth, and disfigured Iob in his dunghill, then eyther of them in all the pompe and glorye of their ri∣ches. For as S. Gregorye noteth: Amissio felicitatis interrogat vim dilectionis. Nec pros∣peritas quippe amicum indicat, nec aduersitas inimicum cela••. The losse of felicitye, ser∣cheth the force of affectiō: for neyther prosperitye proueth a friende, nor ad∣uersitye concealeth an enemye: And as S. Ciprian also sayth: Delicata iactatio est, cum periculum non est, conflictatio in aduer∣sis, probatio est veritatis. It is an effeminat bost, when there is no perill, the com∣bate in aduersity is a triall of the truth. If therfore our god be more delighted with our valour in conflicte, then with our pleasure in peace, lett vs saye with S. Peter: Tecum pa••atus sum in Carceres &

in mortem ire: With thee I am readye to goe into prison, and to death it selfe. And with S. Thomas: Eamus & nos, & moriamur cum illo. Let vs goe also, & dye togither with him. We reade in the booke of kings, that Ioab and Abneis seruauntes to shew their Captaynes dis∣porte, entered into so fierce and despe∣rate game, that bloode and woundes was the beginninge, and mutuall mur∣der the ende of their pastime. And if they at a wordes warninge, to so open hazarde, ventured them selues, for a vayne contentmēt of their Captaynes, and in hope of a sorye reward, nothing comparable to their perill, how much more ought we, beinge chalenged to the fielde, by gods enemyes, giue our heauenlye Captayne a profe of our loy¦altye, and perfitt remonstrance, of our seruiceable myndes, by waginge in spi∣rituall battayle with his foes, and most readilye encountring them, in his qua∣rell, with what daunger soeuer. we see, that an enamored knight hath no grea¦ter felicitye, then to doe that, which maye be acceptable to his paramour, and the fadinge beautye, of a fayre La∣dyes

countenance, is able to worke so forceiblye in mens myndes, that ney∣ther losse of riches, daunger of endu∣rance, menacinges of tormentes, no not present death, is able to withholde where she inuiteth, or make the barke ryde at anker that is wafted in her stre∣ames. Euery perill vndertaken for her, seemeth pleasante, euerye reproch ho∣norable, all drudgery delightsome, yea the very woundes that come from her, or are suffered for her, are voyde of smarte, and more reioyced is the woū∣ded wretch, with hope that his hurte will purchace fauoure, then agreeued that his bodye hath receyued such a mayme. The colours that like her seme fayrest, the meate that fitteth her taste sweetest, the fashion agreable to her fancie comlyest, her faultes are vertues, her sayinges oracles, her deeds paterns. Finallye whatsoeuer pleaseth her, beit neuer so vnpleasante seemeth good, & whatsoeuer cometh from her beit ne∣uer so deare bought and of litle valew, is deemed pretious and a cheape peni∣worth. O vnspeakable blyndnesse of mans harte, that so easilye trayneth to

senses lure, and is so soone caught with the bewtye of an Image, and hath not grace to remember whome it resem∣bleth. I will not staye vppon Christes corporall seemlynesse, though in deed he were Candidus et rubicundus, electus ex millibus, et speciosus forma prae filijs hominum. White and ruddie a choise peece out of thousands, comlye in feature, aboue al the sonnes of men, and in that respecte more amiable then any other: but I set before the eyes of our faythe, the glo∣rye, maiestye, and beautye of his God∣hed, wherin whatsoeuer is in any crea∣ture, that maye breed delight or con∣tentment eyther to our sense, or soule, is so perfectly vnited together, that ther is no more comparison betweene the delight that his presence yeldeth, and that which any worldly thing can affor¦de, thē between the fayrest damosell in the worlde, and her shadow, betweene the light of a sparkle, and of the sunne, yea betweene a most vglye leaper, and a most beutuous Angell: Which Saint Augustine consideringe sayde Deus vera et summa vita, in quo, et a quo, & per quem, bona sunt omnia, quae beata sunt. Deus a

quo auerti cadere, in quem conuertiresurgere, in quo manere consistere est. Deusa quo ex∣ire mori, in quem redire reuiuiscere, in quo habitare viuere est. Deus quem nemo amit∣tit, nisi deceptus, nemo quaerit, nisi admoni∣tus, nemo inuenit, nisi purgatus: God is the true and chiefest lyfe, in whom, from whom, & by whom, are all good thin∣ges, whatsoeuer they be, that are hap∣pye to enioye. From whom the reuol∣ting is fallinge, to whom the returning is risinge, in whom the stayinge is sure standinge. God from whom to depart, is to dye, to whom to repayre, is to re∣uiue, in whom to dwell is to liue. God whome none leeseth, but deceyued, none seeketh but admonished, none findeth but the clensed. If therfore god be so perfectlye amiable, and the chie∣fest obiect of pleasure, why doe we not saye with Dauid Quid mihi est in coelo, & a te quid volui super terram? What haue I in heauen, or what desired I in earth, besydes thee. why doe we not crye out with S. Augustine Quicquid praeter deum est, dulce non est. Quicquid vult dare domi∣nus meus, auferat totū, et se mihi det. What∣soeuer is not god is not pleasant, and

whatsoeuer my Lord will vouchsafe vp∣pon me, let him take awaye all, and geue me him selfe. Shall the presence of his picture, wherin he is but verye rudelye expressed, make vs lauishe of our wealth, carelesse of our libertye, and prodigall of our lyues? And shall not he, whom the picture representeth, woe vs to as much readinesse in his af∣fayres? Can we to please his shadowe, delighte in daunger, embrace disho∣nour, triumph in our harmes: And care so litle for him, that casteth it as not to thincke him more worthye of the lyke affection? Are we so eagre, lico∣rous, and plyable, to those colours, eates, and fashions, that a base creature of his liketh: and shall not the fauours, foode, and attyre, of our creator, be as acceptable vnto vs? Finallye shall we take no exception, agaynste the faults, wordes, and deeds, of a frayle, & faul∣tye wretch: & not be as much moued, with the vertues, sayings, and exam∣ples of an vnfallible trueth. What is the fayrest creature in the worlde, but an imperfecte counterfaite, and onlye a vayne shadow of gods soueraigne beu¦tye,

and maiestye. If therfore with the naturall peyse of affection, we sincke so deepe into the liking therof, according to that of S. Augustine Amor meus pon∣dus meum, illo feror quocūque feror. My loue is my loade, with that am I caried, whe¦ther soeuer I am caried: Much more oughte we to be deepely rauished, with the loue of god, and so settle our myn∣des therin, that we thincke it our chie∣fest happynesse in this lyfe, to embrace all hazardes, disgraces, & misfortunes in his quarell, and then to haue moste cause of comforte, when for his glory, we are in moste bitter panges. For as S. Gregorye noteth. Amor dei otiosus non est, operatur enim magna, si est, si operari renue∣rit, amor non est. The loue of god is not idle, it worketh greate effectes, where it is, if it refuse to worke, loue it is not. And so much the more ought we to re∣ioyce in our passions for Christe, in that we haue bene so tenderlye beloued of him, that whatsoeuer we suffer for him, it is lesse then he suffered for vs. And whatsoeuer we spende in his behalfe we restore him but his owne, & are ne∣uer able to come out of debte, though

we had as many liues to spend, as drop∣pes of bloode to shedd. For as S. Ber∣nard sayeth. Si totum me debeo pro me facto, quid addam iam pro me refecto. Nec enim tam facile refectus, quam factus. In primo ope¦re, me mihi dedit, in sccundo se, & vbi se de∣dit, me mihi reddidit. Datus ergo & reddi∣tus, me pro me debeo, & bis deb••o. Sed quid domino pro se retribuam. Nam etsi me millies rependere possē, quid sum ad dominū meum. If I owe my selfe wholye for my firste makinge, what can I add more for my redeeminge, espeaciallye seinge I was not so easely redeemed, as I was made. In the first worke he gaue me my selfe, in the second him selfe, and when he gaue me him selfe, he restored vnto me my selfe. Therfore thus geuen & resto∣red, I owe my selfe for my selfe, and I owe my selfe twise. But now what am I able to repaye my Lorde sor him selfe. For though I coulde repaye my selfe a thousande tymes, what am I in compa∣rison of my Lorde. O harde and stonye harte, that is not incensed, at the con∣sideration of so inflamed loue, and be∣inge woed of so louinge a spouse, can reiecte this offer, or be slacke in recog∣nisinge

so vnspeakable charitye. For as S. Augustine sayeth. Nulla maior est ad a∣morem inuitatio, quam praeuenire amantem, & nimis durus est animus, qui si dilectionem nolebat impendere, nolit rependere. There is no greater entisement vnto loue, then to preuente the louer, and to harde is that harte, that if it woulde not request loue is not contente at the least to re∣quite it. And where was euer any, that eyther sought so much, or bought so deare, the loue of anye creature, as Christ did ours: What hath a man more then riches, honor, & lyfe, and all this did Christ spend in woinge our soules. As for his riches, he was borne and dy∣ed naked, concerninge his honor, he was sorted, and executed with theeues, touchinge his life, he was bereued ther∣of, by a most vylde & dispytefull death. Let vs but consider, the last tragicall pa¦geant of his Passion, wherein he wōne vs, and lost him selfe. And marke the excessiue loue shewed therin, which if anye other then god had vttered, it would haue been at the least deemed a senselesse dotage, waying by whome, and to whome it was intended. Let vs

view him with the eyes of our harte, & and we shall (sayeth S. Bernard) disco∣uer a most lamentable sight: we shall see his heade full of thornes, his eares full of blasphemyes, his eyes full of teares, his mouth full of gall, his bodye full of woundes, his harte full of sorowe, and yet in all these tormentes, doth he crye to man, sayeth the same Sainte. Magis aggrauant me vulnera peccati tui, quam vul∣nera corporis mei. More am I payned with the wounds of thy sinne, then with the woundes of my owne bodye, more so∣rowinge at mans vngratitude, then at his owne affliction. Where the Prince (sayeth Cassiodorus) in so greate agonye morneth, who would not weepe, when he weepeth, and sighe when he lamen∣teth: Whē in steed of his royall crowne, he is couered with dust, and his head is hoarye with ashes, not with age. O worke without example, grace without merite, charitye with-out measure. What woulde he haue done, if we had been his friendes, that was contented to doe so much for vs beinge his ene∣myes? what will he doe, when he kno∣weth we loue him? that did al this, whē

he knewe we did hate him. O Christi∣an, sayeth S. Augustine. Ama amorē illi∣us, qui amore tui amoris, descendit in vterū Virginis, vt ibi amorem suum amori tuo co∣pularet. Loue the loue of him, that for the loue of thy loue, descended into the wombe of a Virgine, and afterward ascēded to the ignominy of the Crosse, that there he mighte couple his loue, and thy loue together. What Christian harte, can thincke much to suffer, be∣yng moued with this example, yea who woulde not glorye with S. Paule, in his infirmities, and take greatest comforte in his desolations, seynge the most lo∣uinge & faythfull spouse of our soule, hath thus sweetned all our paynes, with the excesse of his vnspeakable charitie, and geuen vs such a presidente in suffe∣ring for vs, as it must needs seeme litle, whatsoeuer we suffer for him: Shall the loue of a mortal friend, not only a moue vs, but enforce vs, to loue him agayne, and his perils for vs, make vs eagre of perils for him, because therbye both our loue to him, is best witnessed, and his loue to vs most confirmed, and shall not this loue of an imortall welwiller,

who tendereth vs more then we our selues, and in all respectes better deser∣ueth to haue his loue counteruayled, shall it not I saye be able to inflame vs, with desire to suffer for him, & to testi∣fye our affection with continuinge the same in the middest of our tormentes if need so require. We see a dogge that is voyde of reason, by onlye instinct of nature, readye for hauinge receyued a bone, or a crust of breade, to runne vpon the sword, in his maisters defēce. We thincke it the dutye of our seruant, if we geue him but fortye shillings in the yeare, to hazarde him selfe in our perils, to fight in our quarels, and we condemne him as an vngratefull mis∣creant, if he stand not betweene vs and our enemyes, as a buckler of our blo∣wes, though the daunger be neuer so apparant. And shall a christian harte, be eyther more vnnaturall then a beast, or lesse thākfull thē a hired seruant? shal a crust of breade preuayle more with a brute thinge, or a litle money with a hyrelinge, then with vs the foode of Angels, wherwith Christ hath fedd vs, then his precious bloode, wherwith he

hath bought vs, then eternall felicity, wherwith he will rewarde vs? Yea and shall men be so readye to serue the de∣uill, that we see thousands euery daye, carelesse to cast awaye both bodye and soule, in followinge his trayne, & shall we to serue our omnipotent, and lo∣uing Lord, refuse to venture our goods, or bodyes, with so vnestimable bene∣fitt, and vantage of our soules? S. Cipri∣an sayeth. When Christ in the daye of Iudgement shall shew him selfe, & laye open to the worlde, the benefits which he hath bestowed, the rewardes which he hath promised, the tormentes and paynes which he hath suffered for man, then shall the deuill on the other syde, most greeuouslye charge vs, and saye vnto god: Loe how much more right I haue in man thē thou. I neuer loued him, and yet he serued me. I neuer did him good turne, & yet he obeyed me. Without woing or wages I easely wōne him. What I suggested, he performed, whatsoeuer I profered, he imbraced. No perils could stopp, when I allured, no feare, or loue of thee coulde moue him, to abandon and forsake me For

obteyning a vayne pleasure, he hath yel¦ded to most seruyle drudgerye, to plea∣se an appetite, he hath contemned all gods and mans punishmentes, & hath bene readye to venture libertye, liuing, creditt, yea lyfe and limme, for the at∣chiuinge a delighte, that I cast in his fantasie. And yet did he vndoubtedlye beleeue, that in steed of thy loue, I bare him implacable malice, in steede of thy sufferinge tormentes for him, I desired to be his eternall tormentour, & wher∣as thou didest promise eternall felicity, I coulde afforde him, nor wishe him, a∣nye thing, but endlesse damnation. Yet coulde not this (though foreseene and thought of) withdrawe him from me, but still he was readye to be drawne with my lore, and so soone as I set him anye seruice to doe, he forthwith putt it in executiō. On the other syde, what hast thou preuayled with the miseries of thy poore natiuitye, with the grie••e and shame of thy paynfull circuncision, with thy three and thirtye yeares pilgri∣mage, bestowed in his seruice? Hath thy fastinge, or prayinge, thy whippinge, or crowninge, thy bloodye death, or pas∣sion,

bene able to counteruayle my sug¦gestions? Hath not for all this, my mo∣tions bene sooner obeyed then thy pre¦ceptes, & my will preferred before thy commaundementes? If therfore I haue ruled him, reason it is that I should re∣warde him: And if with me he contem∣ned thy mercye, with me also, lett him feele thy seueritye. In this maner shall the deuill accuse vs, & happye is he, that in this lyfe hath so testified his loue, by his patience, in gods cause, & willing sufferance of aduersitye, that he maye eyther preuent the accusatiō, or be pro¦uided of a sufficient answere. Conside∣ringe therfore how glorious, how de∣cent, yea and necessarye it is for a Chri∣stian, to take vp his crosse with Christ, and tread the path of tribulatiō, which he hath playned vnto vs, by his owne example: lett vs not be dismayde with these crosse aduentures, that befall vs, lett not the crueltye of our enemyes, the sharpnesse of our miseries, the con∣tinuance of our afflictions, daunt our courage in gods cause. We are not bet∣ter then our maister, who suffered farr more, nor wiser then god him selfe who

iudged and embraced the distresses of this worlde, as fittest for the passengers therof. Finally we are Christians, whose captayne is a crucifixe, whose stendard the Crosse, whose armoure patience, whose battayle persecution, whose vic∣torye death, whose triumphe martir∣dome.

Notes

• Cap. 3. The third cause of com∣forte in tribu¦lation is that we are moued to suffer it wil¦lingly both by the president of Christ and title of a Chri¦stian.
• August de vi∣ta Christia.
• Hest: ••.
• Gala: ••.
• Iac: 1
• 1: Reg: 1••
• 4: Reg: 2
• Hierom: in vi¦ta Paul. Er••m
• Bernard.
• Gen. 37.
• Esay. 63.
• Machab: 6
• 2. Reg: 1••
• Ion. 3.
• 1. Reg. 14.
• 1. Reg. 31.
• Galat: 5
• 1. Cor: 2
• Iudic. 14.
• Psa. 18.
• 4. Reg 4••.
• ••xod. 15
• 4. Reg. 6.
• Psalm: 6••
• Psa: 39.
• Matt: 14
• 1. Cor. ••3.
• Mat. 37
• L••c: ••.
• Cant: ••••
• Os••e. 5
• Ansel in ••••••¦ditat.
• Exod. 3.
• Exod. 19.
• Dan. 7.
• Matt. 11.
• Ibidem.
• 2. Timot. ••.
• Luc 9.
• Matt. 21.
• Luc. 19.
• Mar. 9. et 14.
• Bern. Epist. 2
• Ciprian. D•• Zelo et liu••r••.
• Greg. in mo∣ral.
• Cipr. L. de mor¦tal.
• Luc. 22.
• Io••. 11.
• 2. Reg. ••.
• Can. 5.
• Ps. 44.
• August. in so∣liloq.
• Ps. 72.
• Aug. in Ps. 26
• Aug. L. 13. Confess.
• Gregor.
• Bernar. de d•• ligendo De••.
• August de ca¦thechiz. ru∣dib.
• Bernard. I•• quodam serm.
• Ibidem.
• Cassiodor in psa. 50.
• August. de ca¦techiz. rudib.
• Ciprian. L. de ••pere et elce∣••os.