MNEMOSYNUM OR MEMORIAL TO THE AFFLICTED Catholics in Ireland.  
COMPREHENDED IN 2. boockes. in the one there is a consolation for the sorrowful, in the other ae resolution for the doubtful. composed by JOHN COPINGER priest, bachelor of divinity, with an epistle of S. Cyprian written unto the Thibaritans, faithfully translated by the said author.  
Printed by Arnald du Brel● of Tholosa, 1606.   

ERRATA.  
FOR. READ. PAGE sun sun 18 doth, do 20 ives jew 21 intendeth intend 29 hath have 32 taketh take 32 pearels pearls 32 eyes eyes 33 optained obtained 34 mad madê 35 contrair contrary 35 dolofull doleful 36 ecceleipse eclipse 36 mad made 39 ich itch 40 ur or 40 coufound confound 40 perverth pervert 40 there their 41 b● by 43 te the 44 vocs woes 44 filled field 45 much much 46 worketh wrought 46 suffer suffered 47 tribulation tribulations 48 neales nails 48 nealed nailed. 48 saiih saith 48 gotten gotten 68 Iwel jewel 69 stoot stout 69 be he 77 forcc force 79 revatis renatis 156 paltem partem 156 sacerdoti sacerdotem 242  
FIN.   

TO THE VIRTUOUS, and religious priests, as also the godly constant, and Catholic laity of Ireland I. C. wisheth the grace of perseverance in Christ his catho: church.  
I Being (loving brethren and countrymen) to perform a certain pilgrimage, did hear there was a persecution intended in our country against our catholic religion, as also a proclamation published against the priests & professors thereof. I thought good to aefer my purposed tourney to those holy relics, and to recollect myself in some place, that I may aswell declare my duty to the catholic church, in these her troubles & persecutions, as also signify unto you my unfeigned affection, & christian charity in these your adversities. and seeing it is a divine precept to love our negboures, and being affirmative, it bindeth us to put it in execution in their destresses and in time of necessity. I thought good to comfort you in your sorrows, and to counsel you in your doubts which be works of mercy, & also to bewail your miseries so the apostle did, 
2. Cor. 11.  when he said quis infirmatur & ego non infirmor who is sick or indisposed, and I feel it not? So also did job when he said flebam super eum qui afflictus erat & compatiebatur anima mea pauperi the: 
job 30.  affliction of my negbour did cause me to weep, and his poovertie moved me to compassion. I send therefore unto you this Mnemosynum or memorial aswell for your consolation in your troubles, as also for your resolution in your doubts, I made it first in Latin and thought only to dedicat it unto the priests and religious of our nation, but being ready to go to the press, I was persuaded by certain grave religious persons to translate it unto English, being a language more vulgar and common unto you, hoping it may work some good effect in such as could not understand it in the latin. and although my only purpose is to spare no pains where I may do the greatest good & dum tempus habemus bonum operari to bestow the residue of my frail life, and uncertain days where I may do god & his church the best service, yet I found great difficulty to have it printed in English for too causes, the one, was, what I had to disraise my charges; I should bestow it in the printing being a language altogether unknown unto the printer, and therefore more charges and longer time should be required, the other that I should be wray my own insufficiency therein, which unto me is not so natural aswell for my birth, as for my bringing up, but I hope a fault in the language is not an offence before god, which respecteth more the inward intention of my heart, than the outward characters by which I declare the same. I desire you let not the impropriet●e of the English thereof, nor the faults, that did escape the printer which was altogether ignorant of the same, give occasion of loath sonnesse of the matter, which I humbly crave at your hands to receive with that devotion and entrails of charity, by which I offer it: and for my labour and charges bestowed therein, I beseech you as many as shall peruse it, to say one ave Maria, that you and I may die in the ark with Noah, that we may be saved in the mountain with lot, that we may live and continue in the catholic church and persevere in go●s favour until the last moment of our lives, which I beseech sweet jesus to grant unto you and me Amen; so far well  
from the port of S. Marry the last of April 1606. Your humble servant JOHN COP.   


AFFLICTIONS, AND troubles, are nothing else: then messengers: or pursuivants, to call, and summon us to god when we forsake him.  
CAP. I.  
IN all common miseries, and general afflictions (loving brothers and countrymen) we are bound by the law of god, and nature to bewail our sins, for which, we suffer those miseries to amend, & reform our lives, and to return, and convert ourselves unto god, whose harold, and messengers troubles, 
2. Para. 1.20  and calamities be.  
So the good King josaphat, being oppressed with sundry troubles, & adversities did return unto god (saying) in our miseries, and calamities, this is the only remedy we have: that we should lift up our eyes unto thee (o god).  
In the common afflictions of the people of Israel, 
joel. 2  the priests were commanded to prostrate themselves, inter vestibulum, & altar: betwixt the entry of the temple, and the altar: at the feet of god, and to cry out: lord save, and spare thy people, give not, thy inheritance, unto the cruel nations, to be of them trodden under foot, and despised.  
The people also were commanded in fasting, mourning, lamenting, and praying, to rend their hearts, 
Num. 16.20. Exo. 31.  and not there garments. Thus Moses, and Aaron appeased gods wrath against that people: so did David in the mortality of his people, fly unto god, with contrition for his sins, 
2. ● Rege 24. 2. & vlt. jona. 3 5  and purpose of amendment: and the plague did cease: the Ninivites did the like: so did Ezechias being sentenced to die, 
Isa 3●.  turned his face against the brickwall and wept: his sentence was recalled: 
Isa. 35.  & Ezechias was reprieved: by giving him 15. years to reform his life. 
Amb sup. Hom. i● Emang.  where upon S. Ambrose saith. si noveris mutare delicta tua Deus noverit mutare sententiam suam: if thou Knowest to change thy wicked life: god will also change and alter his sentence passed against thee. Let us follow the prophet saying derelinquat impius viam suam & vir iniquus cogitationes suas, 
Isa 55.  etc. Isa. 55. let the wicked forsake his ways, and the ungodly his wicked thoughts, & let him turn unto god because, he is more inclined to pardon us, according to his mercy: thento punish according to his justice. In all these general, and doleful calamities, of our poor country: so great as never any nation, was subject unto: through war, famine, plague, out of which none of that poor nation, escaped without his portion, wherein million did perish, & such as are living, or did escape the sword: or the miserable death of their neighbours, are oppressed: or rather overwhelmed: with such miseries: & such displeasant accidents: as it were better for them to end their miseries by death, then to live in continual torments.  
I will take no knowledge, or notice of such as are the procurers of your troubles. I would where the fault is committed, it had rather been reform by them then reproved by any other.  
But surely the cause of such miseries, and afflictions, ought rather to be ascribed unto our own grievous offences, which deserved greater plagues, and punishments: (if possibly greater could be inflicted), then unto any other; for the authors are but god almighty's instruments: to beat us with his whip either for the manifold sins, that we have committed: that by the same we may amend our lives: & be reduced unto the filial subjection, of our eternal father: or else: for the trial of our patience and curbing us, from falling into greater inconvenience like as the cunning physician: to prevent sickness to come, letteth the patiented blood in the spring time, taking from him, superfluity of blood, which would engender diseases in the summer, not that the patiented is sick, but lest he should be sick.  
If our miseries be the debt, that are due, unto the manifold trespasses, that we have perpetrated: or the pain that should follow the outrageous sins, that we have committed, we ought to bear them patiently, to embrace them willingly, & to suffer them quietly. 
lib. i●dith. c. ●.   
It is written in the book of judith, that the captain of the children of Amon, called Achior, speaking unto Holophernes of the jew, is said to have spoken after this sort: their god hateth iniquity, and wickedness, & so our god hateth in us catholics ungolidnesse: more than in jew, pagans and heretics. & therefore no marvel: being rebellious children unto god: we should be punished like rebels and traiturs. it is not expedient. if we offend god (as we have done) that we should hope for a reward, when we have deserved pain. If Achior the pagan spoke these words, of the jew▪ much more, a christian aught to speak them of christians. if these afflictions be sent unto us, for our trial, and exercise of virtue, we ought not to grudge at them: but rather to entertain them most gladly: & to say with the prophet proba me Deus: & scito cor meum: 
Psal. 136●  & cognosce semitas meas: & vide si via iniquitatis in me est, & deduc me in via eterna psal. 136. prove me o god: search my heart: and discern my steps: and see by the straihgt way whether I walk in the way of iniquity: and lead me by the way of everlasting life.  
Whereas now our troubles rather increase, then decrease, by the last proclamation, which was published in all places of Ireland: the last October. I can give you no other remedy: or comfort, then, 
Cen. 12. H●  per patientiam currere ad propositum nobis certamen, aspicientes auctorem fidei consummatorem jesum: 
●ebr. 14.  qui propofito sibi gaudio, confusione contempta crucem subijt, eum recogitate, qui talem sustinuit adversus semetlpsum contradictionem: to run, & go forward unto the battle prepared for us, and with patience abide the brunt thereof. let us sayeth the apostle behold the author of our faith, whose only joy, was to bear, & entertain his cross, and not respecting the confusion, unto which he was brought, never left of until he said consummatum est, it is accomplished. remember (saith he) that did suffer such reproaches at the hands of sinners.  
Unto you he drank the bitter cup of his passion, which Christ would have to pass unto his church: and the members thereof.  
For Christ being in the garden of Gethsemani, in the dark alone, flat upon his face, sweating and praying, and having apprehended, the sore agony of his bitter, and painful passion to come, did not desire of his father eternal, that the elect of his church should be cherised, with possessions, or worldly pampered: but of that cup he would give them a draft to drink.  
This holy cup of Christ: is no other thing, but temptation, hunger, cold, thirst, persecutions, exile, poverty, and martyrdom of which things god giveth to drink, and to taste, to such, as he hath chosen, to serve him, and hath predestinated, to be saved.  
A stomach that is full of bad and corrupt humours: and a body, that languisheth through diseases, must take a sower purgation: whereby, the one should be cleansed of the humours: and the other healed of the sickness. Shall not a miserable soul, infected, with the poison of sin, & corrupted with sundry vices, take this wholesome potion, and purgation of Christ his cup? whereby, it should be cleansed, of the disease: and lighted of the heavy burden, of malignant humours. Shall not a putrefied wound, be healed, by a hot iron? shall not we therefore, that are catholics, and christians only in name, but contrary unto Christ in our work: and persecutors of Christ, and his church: in our purposes so inconstant, so malicious in our wills, so hypocritical: only bearing a show of feigned holiness before man, but before god, who is the searcher of our hearts, are found stubble, & dry sprigs fit for hell fire, shall not we (I say,) be purified by the fire of tribulation? & be chastised by the rod of affliction? to the end, we might be made perfect members, of Christ his church: tried and well trained soldiers in the camp of jesus.  
But I fear very much, that the grievous, and lamentable complaint of Ezechiel, is meant of us by fill hominis, 
T●●e e. 29  etc. I have put the house of Israel (saith he) into a furnace of the captivity of Babylon hoping, that being with in the fire of tribulation, she would resolve to pure gold, and fine silver: but she is converted into leather, lead, brass, and Iron.  
This is the meaning of the holy ghost in this text, that man is converted into lead, who being put into the furnace of tribulation, cannot only not be amended, but from one day to another grow worse, and worse: that man becomes iron, to whom god having sent some punishment, to advertise him, in place to be amended, he ceaseth not to repine at it. He is turned into leather, who out wardly seems to be of holy life, & when any tribulation happeneth, he is found an hypocrite, and that man is resolved into brass, who in his disposition, is intractable, in his condition inflexible, in his life careless, & in his conscience negligent: so as I fear much that there are far greater number of such as by tribulations, are converted into iron, leather, brass: and lead, them of them which become gold or silver. god deliver you in all your troubles from the like transmutation, and give you the grace to make better profit of your tribulations.  
Assuring ourselves that they be the only ways unto the King doom of heaven, For by them the blessed saints did enter into glory: and having passed over the tempestuous waves of this miserable world, now they cry out and say transivimus per ignem, & aequam: 
usal 65.  & eàuxisti nos in refrigetium: we passed through fire and water: and at length thou hast brought us unto our expected end and desired rest.  
Unto these Christ did drink his cup: which is the sign of those that shall be saved. he said unto the sons of zebedei: potestis b●bere calicem? 
M●●. 3. ●●.  etc. can ye drink of the cup, of which I must drink? 3. Math. 20. of this cup David sard: calicem salutaris accipiam Ps. 115. I will. 
Ps. 115.  accept and receive at the hands of my saviour the hoalsom cup of affliction: and then will I call upon his name.  
For we cannor escape hell, butt at the cost of great travail. The sword of saint Peter: the cross of saint Andrewe: the knief of saint Bartholome: the gratyron of saint Laurence: and the shears of saint Steven: the sword of grief of the blessed virgin: the general calamities of all the sanctes: what other things are they, but certain badges they have received of Christ: and certame gulps they have swallo wed of this cup: and certain lances where with they were let blood. lest the superfluity thereof in the heat of the sun should corrupt the soul.  
So many degrees, we shall receive in heaven, of glory: as we have drunk of the cup of Christ in this life. 
Psal. 92.  the prophet saith secundum multitudinem dolorum meorum: in cord meo consolationes tuae laetificaverunt animam meam: according to the measure, and quantity of the sorrows, and afflictions of our pensive contrite heart, in this world: our soul shallbe comforted, and made joyful in the celestial paradise. and therefore we ought to pray unto god, everieday, with tears, that, if we cannot drink all his eupe, at the least: that he would suffer us to taste thereof. the cup of Christ: although it be bitter in drinking: after the drinking thereof, it doth great profit. I would say the troubles which we suffer, to be good, they give not so much pain, whenwe endure them: as they after wards, give pleasure, having passed them, let David fancy the cold water of Bethelem, let the glutton in helcry out unto Abraham for the least drop of any liquor, or any moisture, let the covetous gape after riches or the drounckard thirst afterwine: but for the consolation and salvation of a chriestan: there is nothing so necessary for him then that he should drink of this cup.  
There is another cup, which is called the cup of the wrath of god: whereof, to speak the entrails: doth open, the members doth quack, the heart doth fail, the flesh doth tremble: the guilty conscience doth torment, the eyes doth weep, and our imagination doth vex us with the apprehension thereof. with this cup god doth threaten us. This is that, which the prophet speaketh of: 
I●. ●●.  vae tibi Hierusalim quia bibisti calicem irae Dei usque ad faeces, woe be unto thee Hierusalim, be cause thou hast sucked, the cup of our lords wrath even wto the dregs, he drinketh, the cup of wrath, that falleth from the state of grace, wherein hestood. whereof it followeth, that the soul is much more dead, without grace: then a body without a soul. of this cup the unfortunate synagogue did make herself drunk: and the druncknesse of this, was the cause, that Isracl was banished: from judea: and translated unto Babylon: and also that of gods inheritance: and his vinyeard those jews we are deprived: which was given unto the gentiles: and this was the cause, that the catholic religion: and gods tabernacle, was taken from many christian countries: and did pass over unto the east, and west indies. and now such as wear good christians in time past, are become infidels and subject unto Turckes, pagans, mahometistes, and heretics: and in steed of the catholic religion they do embrace the rites of paganism Mahometism, Iudaysme: and Caluinisme. and truly, it is gods just punishment: seeing, they did not obey the true pastore, that they should be confounded by false prophets: and for that they have forsaken the catholic religion of Christ they should be perversely misled and intoxicated with many false religions. 
Math 24.5. joh. 5.43. 1. Timoth. 4.3. 2. Tim. 31.2. 〈◊〉. 5.  this was prophesied of this people in the scripture. these be they that did drink the grounds and dregs thereof, until nothing was left: these wear they that made a shipwreacke of their faith by forsaking there ancient religion, by denieinge all the articles of christianity: these be they, of whom the prophet complaineth excusserunt jugum Domini, 
Hier. 8.2.  & diripuerunt vincula eius, they have cast of the yoke of our lord, they have brocken his gives and fetters: these be they of whom the foresaid prophet speacketh derelaquerunt me fontem aequae vivae, etc. they have forsaken me being the fontaine of life, and have made unto yourselves cisterns that cannot contain any water, these be they, that have droun●ē the cup of everlasting woe, by whose miserable forsaking of the catholic faith, by whose manifest contempt and despising of all sacrifices, sacraments, rites, and religious ceremonies, thousands have been miserably perverted, and millions left in endless woe.  
I hope this is not the cup that you drink of, but the cup of the passion of Christ, not the cup of the synagogue, but the cup that our saviour in the garden did drink of, by which he would have his church to be cherished. of the one whosoever drinketh he doth swallow hell, of the other heaven. the one hath a sweet taste indrinckinge but afterwades, a terrible smart, the other sower in drinking, but after wards, giveth health, unto him, that drinketh thereof. nulla remedia tam faciunt dolorem quam ea quae sunt salutaria: 
Cice. ad quint. frat.  there is no remedy so hoalsom as such that causeth the greatest smart.  
This cup of tribulation, was so bitter, as none could drink the same, until Christ, did begin it unto us, in the apprehension of his passion, and in the anguish of his extreme pain.  
None could drink the waters of mara until Moses did cast his rod, into it, 
Exod. 15. nu●e. 33.  and being bitter before, was after wards made sweet and pleasant. the cross of Christ, and all other tribulations, wear infamous, and dissonerable unto those, that bear and suffered them. but now by the death of Christ, the cross is renowned in the world, and tribularions, suffered for his sake, are more sweet, than the honey comb. and this blessed cross being cast into the waters of afflictions, 
Io. 4.  sons aquae salientis in utiam aeternam a fontaine of water running unto life everlasting, springeth out of them.  
these be the afflictions, that christians ought alwayse, to desire of god, these be the tribulatious, that virtuous people ought to embrace, as sent from god, and these by the fatherly corrections, by which we ought to return unto god if we have forsaken him.  
The godly people that went before did assure us, and we by daily crosses of the good and the prosperity of the ungodly aught to believe the same, that there is no greater temptation, than not to be tempted, no greater trouble than not to be troubled, no greater chastisement, than not to be chastised, nor no greater whip, than not to be scourged of god. let us therefore follow the counsel of the apostle exhibeamus nos metipsos in multa patientia, 
2. Cor. 6.  in tribulationibus, etc. Let us (saith he) as the servants of god behave ourselves in much patience, abide much troubles, suffer tribulatious, distresses, pains, anguishes, perplexities, labours and pain, let us saith he yield ourselves unto the austere works of penance, of long watching, much fasting and all other religious exercises. Let us show our selves in chastity and unfeigned charity, mortified, but alwaise living chastising of ourselves, but not dead thereby, because this is the time, 
1. T●. 1.4.  that judgement, should begin at the house of god-as sancte Peter saith. and as the prophet speaketh cum accepero tempus, etc. When I shall have leisure I will examine, 
Ps. 74. job. 9  and judge thy righteousness of which time job saith. Verebar omnia opera mea, etc. I did fear all my works, knowing that god spateth not to punish a sinner-against whom the sin is committed. do not therefore fear them, that killeth the body. but fear him rather, that can cast both soul, and body unto the pit of hell. our saviour saith. 
Math. 10.  all that confesseth me, before man. him will I confess before my father, which is in heaven. 
Math. 5  tradent enim vos in tribulationem, etc. they will saith he, procure your trouble. augment your torment: 
math. 25.  cause you to bessaine. many false prophets shall rise and shall seduce many. iniquity. shall abound. charity shall wax cold. who soever shall continue, unto the end shallbe saved. for this end we strive. even unto death against all the princes of darkness: and against all those that intendeth to debar and hinder us thereof.  
And because that god is the end of our peregrination: the centre of our moving, the consolation of our troubled minds: the Knowledge of our understanding, the object of our love, the desire of our hearts: the quietness. and rest of our languished spirit: the felicity thatwee vvee long for, and the joy thatwee vvee hope for: who will not suffer us, to take rest or comfort in any earthly thing but in himself, let us therefore follow him. even as the ivy taketh no rest, upon the earth, until, it getteth some tree; or brickwall, by which it may be lifted up: so our poor foul taketh no rest in any earthly thing: either gold: or silver until it com unto god. and find him. and therefore saint Augustin had reason to say Dominé fecistime propter te & cor meum non quiescit quousque venerit ad te: thou haste made me o lord for thyself, and my soul, shall never be at rest, until it shall come and arrive with thyself, in the place of your felicity. 
lib, 4. conf.  with reason the said author saith▪ non est quies ubi illam quaeritis. quaerite quod quaeritis, sed non est ubi quaeritis, quaritis beatam vitam in regione mortis? non invenietis quomodo vitam invenietis ubi vivere poena est? there is no rest where you seek it: you may search it but you shall not find it, do you ask a happy lief in the region of death? but you shall not find it. how canst thou find lief, wheare there is nothing but death? why should we expect any joy or felicity in the kingdom of pain, and miseries? if Christ according to his divinity, being the maker, and creator of theworlde, had no place of rest therein: when he saith the foxes hath their holes: the birds also there nests: but the son of man hath not a place to put in his head. the birds, that be incages though they be made of gold and precious pearels, taketh no rest therein. Moses' took no pleasure in pharao's court, joseph not with standing all the riches of aegipt tooké no rest being in prison and we that are in the prison of this miserable carcase though it be loaden, and furnished with never so much riches or wealth can have no rest nor joy therein. in the way there is no rest but in the end. unto, which, the way leadeth, is rest. in the centre of our moving is rest. and not in the motion itself. it is a certain infaillible principle among philosophers that nothing hath rest, until it cometh unto his end. as the rivers, hath no rest, until they come unto the sea: neither the stone un till it cometh unto the centre: neither the fire, until it cometh unto his own sphere, much les the soul of man until it cometh unto god, which cannot be found upon the earth, which cannot be seen with corporal eyes, neigh there obtained, or gotten by earthly, and corruptible desires. the truth whereof is verified, unto us, by sanct Augustin saying: 
lib. 10. conf.  existi anima mea ad contemplanda ea quae sunt, per quinque sensus: dic mihi aliquid de deo meo, nunquid invenisti illum; & c? O my soul, have you sent forth your corporal five senses, to be hold the earth? I pray tell me some thing, of my god: have you found him, upon the earth? dic mihi ubi pascat? ubi cubet in meridie? ne vagari incipiam quaerens eum: the spouse demandeth in the canticles: where doth he lodge, lest I should go astray, seeking him in the world: where we may not find him, much les enjoy him: the soul answered and said I sought him upon the, earth and, I could not find him. I sought for him of all other things. and they told me that what I sought was not in them, and that they could yield unto me no rest: if I sought the same in them. and they themselves wear ordained, and mad, to come unto him, in whom I should have rest. therefore dear brethren, and countrymen do not expect peace nor quietness in a world of discord: and troubles: do not loocke for tranquillity in boisterous seas: full of dangerous waves and continevall fearful tempests: do not hope to live for ever in a body so corruptible as this, which is composed of corruptible, and contrair qualities, which of force must be dissolved: do not gape for felicity in a lief so short: so uncertain: so mutable so deceitful: so miserable: and so subject to dolofull lots, and doubtful ends. where we can have no rest: where every thing by the essential and natural principles of which it is framed, and compacted, is subject to strange alterrations, and mutationes: where every one that hunteth after the lamentable pleasures thereof, are sure to suffer eccleipse every moment, where we feel so many displeasant accidents and dissastruous events, as there are instances in our being. therefore let us say with the prophet satiabor quando apparuerit gloria 
Ps. 16.  tua I shall never be satisfied, until I behold and see thy glory in thy own kingdom, where you give it abundantly, not in this wretched world: where every thing yieldeth but loathsomeness. here we must lament, and weep: that we may rejoice ther. here we must be sad that there we may be glad. 
Ps. 125  qui hic seminant in lachrimis ibi in exultatione metent: whosoever soweth here in tears shall reap there with joy.   

THE YROUBLES, by which god visited the just, are exercises of there patience: occasions of there merits, augmentations of gods grace, and means to increase and express his glory in them.  
CHAP. II.  
IF god be more pleased, and glorified, for the afflictions, that we do endure and for the travailles that we suffer, then for the delighres wherein we wallow: and for the prosperity that we do enjoy? we ought rather to ask of god patience, to bear, the one: then long lief, and quiet rest to possess the other. for as the prophet saith adiutor est in tribulationibus quae invenerunt nos nimis the more we be oppressed with tribulations, 
Ps. 45.  the more he hath an eye towards us, and so he said in the 87. 
87.  Psal. de quacunque tribulatione clamaverunt ad me exaudiam eos, etc. in what soever tribulation they shall be, I will here them. by wealth, and prosperity, we forget god: being affrighted: with fear, being troubled with grief, we turn, and fly unto him: and are mad more perfect and do recover more strength against our enemies cum infirmor, tunc fortior sum: the apostle said, that when he was sick, then was he most strong: because the sickmandoth neither swel by pride, nor concupiscence doth vex him: or avarice doth ich, or invie doth inflame. or ire doth alter: ur gluttony doth, coufound: or slothfulness doth make negligent, or ambition doth perverth. and for that cause the holy prophet saith tribulationem & dolorem invent: 
Ps. 114.  & nomen Domini invocaut being compassed with tribulation, and affliction, I fled unto god for succour this is a special means, by which god calleth us unto himself, that being scourged in the world, we should forsake it and so turn: unto god imple facies eorum ignominia & quaerent te Domine: 
Ps.  bring them unto cofusion, and they will acknowledge thy name. Nabugchodonosor being transformed unto a beast: 
Damel. 4.  
Luc. 15.  did perceive his offence and confessed god. the prodigal child never returned home until by force of adversity he was compelled. in angustia requisierunt te Domine in tker anguishs they seek thee. 
Isa. 26.  there is a remedy for every disease: a cure for every soar, a salve for every sickness. so afflictions be the only medicionable dingges: and medicines that do heal, and cure the disease of sin, and as the sickness is great: so the cure and physic must be accordingly: so our troubles and miseries to have a proportion unto our wickedness, which we have committed: must be no les than our offences wherewith they should be cured. the physician also aught to be expert, and cunning which is god against whom the iniquity is committed. as saint Augustine saith: intelligat homo medicum esse deum: 
Aug. su per Ps. 21.  & tribulationes esse medicamentum ad salutem: non paenam ad damnationem: sub medicamento positus ureris, secaris, clamas, non audit medicus ad voluntatem: sed audit ad sanitatem: let man know saith he, that god is a physician, and that tribulations are receipts for our salvation, and nor punishment for our damnation: and being under cure, the wound being cut, the ulcer being brent: god heareth not at your leisure, until the putrefied soar be healed: which cannott be done be prosperity, and therefore adversity is very expedient as the said author said: 
Aug. in quadam ho.  nullus servus Christi sine tribulatione est: si putas te non habere persecutiones: non dum caepisti esse chrsstianus: there is no servant of Christ without tribulation: if thou dost not purpose with thyself to suffer persecutions thou art not a christian. do not fear to be afflicted. but to be disinherited. unto which agreeth saint Gregory: aurem cordis tribulatio aperit: quam saepe prosperitas huius mundi claudit. 
Greg. in hoau sup. evang.  si iniquus quisque in hac vita permittitur prosperarinocesse est, ut electus Dei debeat, sub flagelle fraeni retineri: we be said he insensible unto gods inspirations, through prosperity. and by adversity we hear what he will have us to do. if this be te only place, wheare the wicked have their solace: it must be the only place where the good: and godly must be subject to voes and miseries, by which he may be keipt and restrained from the iniquity of sin, as by the bridle of correction.  
Abraham said unto the rich worldly glutton thou art now tormented with pain, thou hast received thy pay in the world and haste reposed thy felicity in the pleasares thereof, and said Lazarus to be in rest, because he lived in miseries, when he was in this transitory life, which saint Bernard considereth saying:  
Sumus in hoc mundo quasi in campo certaminis, etc. 
D. Ber.  we are saith he in this world, as in the filled, where the battle is given, and who soever abideth no hardness, plagues, and tribulations, he must depart hince inglorious.  
Neither let this dismay you, 
D. Greg. in quadam ho  that god in this world thus chastiseth the good. when he knoweth, what is best for them which S. Gregory noteth saying cum recognosco Iob in sterquilinio: joannem esurieniem in eremo: Petrum extensum in patibulo: jacobum decollatum ab Herodis gladio: cogito qualiter Deus cruciabit, quos reprobat, qui ita dure affligit quos amat: when I behold saith he job upon the dungbil replenished with the deformity of boches, john hungry in the desert, peter having his head down ward upon the cross, james beheaded by the sword of Herod: Ido meditate with myself: how will he torment the reprobate, seeing he doth so severely punish them: whom he loveth.  
these godly people wear not so moch glorified, by the miracles that they woarketh: as by the tribulations, that they suffer. even as stars, which in the day time cannot be seen, in the night they shine, so true virtue which in prosperity cannot be discerned, doth show itself in adversity.  
David (as cassiodorus saith) in his greatest tribulations. did compose the sweetest psalms. 
Psal. 89.  wherefore he said laetati sumus pro diebus quibus nos humiliasti: annis quibus vidimus mala: blessed be the days in which thou hast visited us with thy corrections. the blessed saints did desire of god this visitation, 
S. Aug.  saint Augustine did earnestly desire of god not to be forgotten herein saying: hic ure, hic, seca, ut in aeternum parcas. burn and cut me a sunder, here that thou mayst spare me for ever. unto thief blessed saints nothing is more sweet than the tribulation of this life, because in fuffringe them patiently they imitate Christ his patience, and remember Christ his passion. the church singeth: o sweet neales, with which our saviour was nealed, by reason of the sweetness of his blessed passion, why should not our tears being shed for him, 
D. Bern.  beswet unto us. S. Bernard saiih delitiae angelorum sunt lachrimae vestrae: the joys and delights of the angels are our weeping. and in his boock of the contempt of the world, he said felices lachrimae quas benignae manus conditoris abstergunt. & beatioculi, qui in talibus liquefieri potius elegerint quam elevari in superbiam: quam omne sublime videre: quam avaritiae, & petulantiae famulari: blessed be the tears, which the bountiful, and mild hands of our saviour cleansed, and wiped away: and blessed be the eyes, that are rather dissolved unto mourning, and weeping: then proudly lifted upon high: or abused in the work of ungodliness.  
Blessed were the tears of the prophet when he said: lachrimis meis stratum meum rigabo Ps. 6. 
Ps. 6.  I did wash my bed with tears, and blessed be the tears of mary Magdalin by which she washed 
Lucy.  her soul from the filth of sin. and blessed be the tears, of the saints, which Christ cleanseth and wipeth a way. 
Apoc. 7.21   
If thet be a woe pronounced against laughing: woe be unto you (saith Christ), 
Luc. ●.  that laugheth: for you shall bewail and weep. so saith Solomon risus dolore miscetur: 
Par. Sal. 14  & extremae gaudii luctus occupat. hinc iterum dixit risum reputani errorem: & gaudeo, dixi, quid frustra deciperis. 
Eccl. 2.  laughing (said he) shallbe mingled with grief: 
Prover. 10.14.  and much gladness in this world, is subject to much affliction. and therefore he saith I have esteemed laughing to be mere folly. I said unto all pastimes, and play why are you deceived. and so he saith, 
Eccl. 7.  cor sapientum ubi tristitia est: cor stultorum ubi laetitia: the heart of the wise is possessed with sadness: but the heart of the fool is become wanton and dissolute for joy and mirth.  
Why should not we deplore our sins, and with weeping eyes wash them a way: and blot them out of gods memory, that our names may be recorded in the boocke of lief. why should not we lament in these miserable days, that our tabernacle be taken from us the children of Israel did more lament, that, they had not the use of there religion, at Hierusalim, out of which, they wear banished: then for there captivity in Aëgipt, by which they have been deprived of their liberty, and made slaves unto their enemies. they never ceased to cry super flumina Babylonis flevimus dum recordaremur tui zion: 
Ps. 136.  by the riverside of Babylon we do weep and lament, when we remember thee O Zion. say quomodo cantabimus canticum Domini in terra aliena: how can we sing the song of our lord, in astrange land. the like David hath done saying: 
Psal. 41.  fuerunt mihi lachrimae panes die ac nocte dum dicitur mihi quotidie ubi est Deus tuus: I could not eat my bread without tears, when it was said unto me, where is thy god. the blessed Marie Magdalin did weep at our saviours sepulchre, 
Mar. 16. 2. Reg. 22.  because she could not find him, the children of Israel did more lament, that the philistines, had taken from them the ark of our lord, then for the victory, that they had lost, or for the owerthrowe they sustained, the three kings of the east wear much grieved, when they lost the stare, that should lead them unto Christ. when the blessed virgin lost our saviour, she could never be at rest, until she found him, 
Psal. 41.  the prophet cried out and said sitivit anima mea ad deum fontem viwm, quando veniam & apparebo ante faciem Dei mei. my soul thirsted after my god which is the lively fontaine of the water of lief. and in another place he said: 
Ps. 41  quemadmodum desiderat ceruus ad fontes aquarum, etc. even as the stag desireth the springs of water even so my soul longeth after thee o god. what lamentation the prophet Hieremie made. 
Hier. c. 5.  Recordare, Domine, quid acciderit nobis, etc. remember o lord what happened unto us: behold our inheritance did pass over unto strangers I mean our religion shallbe taken from us, and shallbe given unto the gentiles, and ourselves shallbe deprived thereof. what a lamantable case it should be, if god would suffer you to be given, and delivered unto the licentious gospel of Caluin: to be blinded with heresy, to be confounded with false prophets, to be cast out of the ark of Christ his church, to be puffed up with every blast of erronuous doctrine and fantastical opinious, to be cut of, and dismembered out of the catholic church, which you have obeyed from the beginning, until these miserable days, and to be deprived of the merits, of Chrieste his passion, of which none is partaker, butt, such, as do hold themselves within his church, and to be separated from god, from Christ, and from all his sanctes: of all miseries is the chiefest. and for that cause the said holy prophet saith pone me Domine juxta te, 
Hier.  & cuiusuis manus pugnet contra me, join me o lord with thyself and I care not if all the strength of man be against me, this is the only thing, that David sought of god so earnestly saying: 
Ps. 26.  unam petii ae Domino. hanc requiram, ut inhabitem in domo Domini omnibus diebus vitae meae: one thing I sought of god, and the same all the days of me life I will ask of him, that I may devil in the house of our lord all the days of my life, and so he said vias tuas Domine demonstra mihi, 
Ps.  etc. Show unto me (o lord) thy ways and teach me thy steps.  
This is that which Christ saith in the gospel, that one thing was necessary.  
Such as be Zealous of gods honore, and have any care of their own salvation, should sooner suffer all afflictions, then to make a shipwreacke of their religion, to suffer themselves, to be separated from country, from wife, and children, from all the world: rather than to be separated from the catholic church, though it be subject, to the rageful tempest of the devil against which the wicked being his instumentes, have combined together, whose puissance and formidable attempts we cannot eschew; and therefore whosoever continueth within it, must live in continual warfare, and be subject to many afflictions and tribulations, this is the court of jesus where the courtiers must expect, no greater favour or privilege of him, than all manner of afflictions, and troubles, adversities and persecution: 
Actoeum 5  for this cause ibant apostoli gaudentes a conspectu concilii quoniam digni habiti sunt pro nomine jesu contumeliam pati the apostles went more contented for their persecution, than king Solomon to be invested and crowned king of juda: and when the apostle saith ego Paulus vinctus in Domino: holdeth himself more happy to be fettered in chains for the love of god, then if he had been raised to the greatest principality of the earth.  
For as in the palace of princes, who is most favoured of the king, is best esteemed of the people: so in the house of god, his preferment is greatest, whom Christ doth most chastise, and aught to be put in the rank of the chiefest friends of god, who suffered Tobias to be blinded, Daniel to be ymprisoned, Susanna to suffer sentence, not for their harm, but to express the love he bore them, this being one propriety in gods affection, to chastise those, that he loveth, and leave others to their destruction. the perplexities that we suffer, for gods cause, though we feel them. yet god doth bear them: and gives us grace, and strength to endure them, if we suffer them for our own offences, or rather for the trial of our patience. they ought rather to be called advertisements, than punishments, seeing they are corrections, to amend us, and not stumbling blocks to make us stumble, nor heavy burdens, whose weight may make us fall, butt they be furnaces necessary, to refine our faith, and instruments working to our perfection.  
This is the cause, that godly people, are subject, to manifold afflictions. when it is said multae tribulationes iustorü. 
Ps.  many tribulations are incident unto the just.  
David said omnes fluctus tuos induxisti super met all the travels and dangers (oh lord) which thou wert want equally, 
Ps. 87.  to distribuite, unto others, thou haste now reduced and returned upon me only. job having lost his goods, and his children, said hoc sit mihi consolati●, 
job. ●.  ut affligens me dolore non parcas: greater consolation god could not send me, then chastising my offences, to spare no sorts of sorrows upon me. 
ad Gal. 6.  mihi absit gloriari nisi in cruse Domini nostri jesu Christi: I ask no glory saith saint Paul then to endure troubles, as by that means to communicate with the glory of Christ: holding it no other glory of this world, then to be in continual traveles, in continual affliction, in continual adversities, all these saith he: 
2. ad Tmi 2.  sustineo propter. electos. I suffer for the elects sake to give them example of patience in troubles, by the exercise whereof men become humble, and being often tried they are the better justified as the metal that through many fires, riseth more to his fineness and perfection.  
Believe me and assure yourselves, that if in patience you receive all your perplexities, you shall receive your reward with others who me god made happy by troubles, by which their patience was tried, their virtue increased, and their favour with god augmented: whose examples wear motives unto others to reform their lives, 
Ps. 76.  to be sorry for their offences past: & cogitare dies antiquos & annos aeternos in in mente habere, and to bethink with themselves there sinful days passed in which they have deserved the eternal and everlasting punishments that are due unto such grievous sins: if by temporal adversities, and advertismentes they would not be reform and reclaimed, and being once moved with the consideration of the horrible sins, that we have so boldly committed against god, and his laws, as Ezech. 
Isa. 28.  was when he sayeth recogitabo omnes annos in amaritudine vitae meae. when I call to mind how I have misspent my days in folly, my life must be bitte● and yrcksom unto me, we shall find our pains far inferior to our wicked merits, and our offences rather touched, with a mild justice, than strained by any due conection.  
S. Peter, after commitinge that doleful offence, against Christ: did think, all the punishments, that could be inflicted, too little, for him, and his eyes were never free from tears, the blessed Marie Magdalin, esteemed 30. years penance in the wilderness very little in comparison of her offences: having altogether banished from herself, all wordlye delights, that was the cause of her fall. David being strucken with this consideration said: Echo in flagellis paratus sum & dolour meus in conspectu meo semper: 
Psal. 37.  behold I am ready for the whip, and I hope I shall not want in this world occasions to procure my grief, and to increase my pain, the blessed apostle S. Paul being reconciled unto god thought all the troubles, that he sustained: very light, in respect of the sins that he hath committed. in nothing did he glory so much as in troubles, miseries, afflictions tribulations and bearing Christ his cross, by which (said he) the world was crucified unto him, 
ad Gal. 6.  and he unto the world, of whom the prophet speaketh: 
Ps. 38.  hic est ille vir cuius nomen Domini spes eius & non respexit ad vanitates & insanias falsas, etc. this is he whose hope is only fixed in god, and is not carried away with the vain fantasies and deceitful allurements of this world: whose only love is in the observation of gods laws: and whose heart is only occupied therein, and is not blinded with covetousness nor ytched with ambition which may say with the prophet quid mihi est in coel● & a te quid volut super terram? 
Ps. 38  Deus cordis mei & pars mea Deus in eternum what shall I do in heaven without thee, much les have I to do with the earth. the god that lodgeth within my breast shallbe my portion for ever. from whose love saith he neither persecution, 
Rom. 8.  nor tribulation, affliction, hunger sword, death, principality, angel, man devil or world, shall be able to alienat or estrange my heart, for whose sake he said mortificamur tota Die, etc. 
Ps. 43  we be alwayse mortified and as it wear like sheep appointed for the slaughter. this is he, which fought not like a covard for Christ his faith, and was crowned honourably, by the just judge for whose honour, he fought. this crown every one of us do see●e, and daily pray for: but we cannot get the same butt by a most serious combat against flesh, and blood, and against malignant spirits, and their forces.  
This blessed crown cannott be gotten, butt by those means, by which Christ did set down in his gospel saying potestis hibere calicem, 
Math. 20.  can you drink of his cup?. can you imitate his blessed passion, can you walk in the straight, and hard way? can you bear his cross, can you deny your self? for as Chrysost. saith res pretiosa, non nisi, pretioso pretio comparatur: none can reign with Christ unless he imitat his passion. for a precious jewel cannott be bought but with a precious price therefore as the blessed S. 
1. Cor. 1●.  Paul saith vigilate: state in fide, viriliteragite, watch your own salvation, hold fast your faith, he have yourselves like stout champions of Christ, let all things be done according to charity. remember the firm purpose of christians, and behold the image of Christ crucified.   

THE IVST ARE Not forsaken of god although, they seem unto the wicked, to be most forlorn: and that in there greatest afflictions, they receive of god the greatest consolation.  
CHAP. III.  
IT seemeth unto Theodorus Beza, that Christ uttering thief words: Deus meus, Deus meus ut quid dereliquisti me. my god my god why hast thou forsaken me? was in desperation and out of all hope of consolation. it seemeth also strange unto the jews and gentiles, that Christ being god, should be subject, unto the cruel, fierce, and unmerciful hands of sinners. but it ought not to be strange, that he, that came to pay the debt of sin, yea the sins of all the world, should be punished as an universal sinner, forsaken of god if it could be possible, and of all the whole world and therefore the apost. 
2. Co●●n. 5.  saith qui non noverat peccatum pro nobis peccatum fecit, etc. Which did not know sin is become a sinner that is to say sustaineth the pain, that followeth sin: and for all this representing not only the person of a sinner: by which he was worthy to be forsaken, but also the person of the just, which never wants his comfort in his greatest tribulations: 
Lue 22.  did behold presently the Angel Gabriel comforting him. god would never suffer us to fight with our enemies, without sufficient forces and fighting beholdeth us, and in the skirmish helpeth us.  
Christ was present with Sanct Anthony in the wildernisse, 
D. Ath. in visa D. An  fighting with the devil, although he did not appear visibly, until the devil was vanquished and S. Anth. conqueror. which when he asked of Christ, where he was all this while. answered that he was present expecting his endeavour, and healpinge him in the combat.  
If god be present every wheare, by his essence, presence. and power (as he is in deed) according to all the divins, and according unto Mercurius Tresmegistus, who saith that god, 
〈◊〉 Tres●●●  is figura sphaerica cuius centrum est ubique circumferentia vero nusquam: god is a globe, whose centre is in all places, whose circumference is no wheare: and as the prophet saith si ascendere in c●●lum tu illic es, si defcendero in infernum, ades: 
Ps. ●●.  if I ascend unto heaven there you are: if I descend unto hell: thou art present.  
If god be in all places and in the entity and being of every thing, 
Actorum capite 17.  that he createth. as the apostle saith. in ipso vivimus movemur & sumus: in him we live, move and have our being, wherefore should not he be with these that crave and implore his assistance, as himself avouched by the prophet, and we ought to believe him clamavit ad me & ego exaudiam cum ipss sum in tribulatione, 
Psal. 90.  etc. he hath cried for my help: and I will hear him, in tribulation I will be with him: I will deliver and glorify him. 
Act. 6.  sanct Steaven did see him standing at the right hand of the highest. he met S. Peter going to Rome to be martyred and said thief words vado Romam iterum crucifigi. 
Ab●ias in vita Sanct peter.  I go to Rome to be crucified the second time because, that S. Peter was going thither to be crucified. as S. Ambrose saith in martyrio Christus occiditur & in 'tis, 
amb. in 4. ●. 2 ad Cor.  qui pro fide patiuntur aut mortem, aut vincula, aut verbera Christi passiones sunt, etc. Christ is slain in his martyrs, and who so ever suffer death, fetters, stripes, Christ suffereth with them, that his life may be manifested in there death: wherefore S. Paul desirous of martyrdom sayeth vivo ego iam non ego vivit in me Christus: though I live, 
ad G●. 2.  yet it is Christ by whom I am quickened, that lives in me, which giveth fortitude, and strength unto all martyts, whose suffering doth show the interance of the life to come, which Christ promiseth unto them that do suffer tribulations for his sake.  
These afflictions of the just, by which their patience, is exercised, and there grace increased, are great motives to harden and confirm the wicked in their ungodliness. for being delivered unto their hands, they think that god doth altogether forsake them, and that he loveth them whom god maketh his whip, to scourge and punish the godly. and therefore the Turckes do brag, and boast, that they be the choysen people of god: for that be doth use their help to punish the sins of christians, the heretics are hardened and confirmed in their heresies, by reason of so many victories gotten, by them against catholics, whose manifold trespasses, and horrible offences have given power, and force unto the adversaries, against them, which are suffered by god, to reform the wicked, and abominable lives of catholics, whose miseries, and calamities: as they ought to be a warning to amend the vices, and discomposed behaviour of the one: so they ought not to be occasions of the ruin and obduration of the other.  
assuring yourselves if there remaineth no sin amongst you to be punished: or negligence to be chastised, or any fault to be corrected, yet your faith must be tried, by your patience: your religion made perfect by your persecution: and god glorified, by your tribulation multae tribulationes justorum the just must be subject to troubles and therefore let none think, that your religion is bad, because it is persecuted, or you, that are the professors thereof, to be forsaken of god, because he suffers you, to bethus persecuted, the wife of job did more trouble her husband than all his adversities. by saying ad huc permanes in innocentia: 
job. 2.  benedic deo & morere. your innocency gives you nothing else but death, praising god doth purchase nothing else for you but tribulation: so Tobias for serving of god devoutly, and for his tribulations by which, he was tried, 
Tob. c. 3.  was reviled by his wife and friends, who thought him to be most cursed, and unhappy as if god had no care over such, as be in tribulations: but the prophet saith. 
Psal. 33.  oculi Domini super justos & aures eius in preces eorù god beholdeth the just and heareth their complaint. the apostle declareth the same also: 
Cor. c. 4.  in omnibus tribulationem patimur, sed non angustiamur, a poriamur, sed non dustruimur persecutionem patimur sed non relinquimur: deii cimur: sed non perimus: In all things we suffer tribulations, but we are not perplexed, we are as it were brought unto confusion, but we be not destroyed: we suffer persecution: but we be not forsaken: we be in the brink of all troubles: but we perish not. because Christ for whom you suffer, giveth you sufficient force to bear the burden of his cross. 
Phil. ●.  qui vobis dederat non solum credere in eum: sed etiam pro illo pati: which gave you the grace: not only to believe in him, but also to suffer for him.   

THE SERVANT Of Christ ought not to expect any true friendship of this world which is the enemy of his master.  
CHAP. IV.  
AS. Christ, and this world are contrary one to another: so are also there servants, and followers: their works, and desires, and being contrary one to another, they can never possess one kingdom: much less reign together in one place. 
2. Cor. 6.  For what communication can be betwixt good and evil: virtue, and vice: light and darkness: heaven and hell: god and the devil.  
For no sooner Christ, came unto this unthankful world, to redeem it, from the slavery of sin: from the captivity of the devil, than he was reviled, persecuted, and banished of the same.  
He was sold in joseph, he was ssayne in the lamb, he was crucified in man, 
Ge●e. 37. Ap●. 12. Math. 20,  he was fossaken of the proud jew, that could not abide to see him, in a poor distressed state; he was hotly pursued of cruel Herod, that stood in competency with him for the kingdom of jury: which was Christ his right inheritance being rightly descended, from the tribe of juda, and from the root of jesse, of which, through the blessed virgin he took his humanity, of judas he was sold, of his apostles he was forsaken, and denied, let us not therefore marvel if you being the scruantes of Christ the world should hate, and detest you for his sake, which was ever contrary unto him. It is not convenient that we should join league or friendshipwith his processed enemy, whose deceit is known, and whose treachery is detected.  
Let us not forsake Christ, though we see him poor, humble, persecuted of many and forsaken of all.  
If Christ came into this world to edify the people, to instruct them by his holy examples, and to teach them what they ought to do, we ought to receive his instructions. if poverty had not been good, if the contempt of worldly honour had been bad, he would not have given us examples, to embrace the one, nor counsel to despise the other.  
So as in his life we see him poor, bare, naked, and oppressed with all afflictions and troubles, whose examples ought to move us. We see that his gospel is full of admonitions, and exhortations to forsake, and deny ourselves, to mortify all our passions, and not to conform ourselves unto this world.  
If David to procure all his subjects to do penance, 
2. Reg. 75.  that by that means gods wrath should be appeased, and the people pardoned, did ascend unto mount olives, bare footed, and bore headed to the intent, the people being moved with that example, should follow him, and so they did. if Alexander the great in thewarres of Persia (as Quintus Curtius declareth) his army being much troubled by the abundance of snow, that fell at that instant, went himself a foot, and so his army by his example went after, much more ought we to follow the example of Christ, and to follow his steps, though we see him poor in this world and persecuted of the same.  
The prince Abimelech did cut a branch from a tree, 
judi. 9  and did carry the same upon his own shoulders, and commanded his soldiers to do the like, and to follow him: so Christ, the prince that we ought to follow did bear his cross before us to the end that not only we should bear, but also follow it, lest we should incur the woe that is pronounced against such that bear thecrosse and follow not the same vae semel & vae iterum portantibus crucem Domini, 
D. Be●  & non sequentibus eam. Si via crucis (as Sanct Basil saith) in caelum patriam tuam te ducit, cur ab ea fugis if the cross be your ready way to bring you unto heaven: why should you fly from it? and as Isaias saith via tuta, 
Is. 26.30. Psal. 118.5. proue●.  via regia, via certa, ut stulti non errent per eam. it is the ready way, it is a safe way, and it is the kings high way, that fools cannot go astray therein. this is the way that Christ willed us to follow him. he went be fore us bearing his cross unto mount Caluarie, where we behold him crucified, pitifully whipped, stripped of his garments, and left naked, to increase his pain and to augment his shame, and confusion, where we see him crowned with thorns, and nailed unto a cross of infamy, and malediction, unto which they wear subject in those days that died after that manner: where (I say) we see him deprived of all comfort and consolation: being a spectacle of shame and reproach unto the whole world.  
Thus to follow him I must confess is hard to be done to flesh and blood: because we must first learn to deny ourselves, forsake the old man I mean our old humours of concupiscence, mortify ourselves, and our unreasonable passions: cast of our proper wills, and so take up his cross, and to bear patiently all the adversities of this world: and to suffer gently without grudge all the despleasant accidents of this life.  
If This be the way of a Christian why should he gape after vain honours of this world and follow the lamentable pleasures of this miserable life.  
If the captain Urias would take no rest at his own house 
2. Reg. 11.  for that the ark of our lord was abroad, under a pavilion. what rest can the servants of Christ take, when they behold him nailed unto a cross. Quam de form est saith Saint Bernard spinoso capiti habere delicatum membrum. 
D. Bre●a.  what a deformed thing is it, that a head full of thorns, should have a delicate member.  
If the head be troubled, the rest of the members cannot be at rest, but are partakers of his pain, and subject to his grienf. If Christ lived in continual poverty, in continual exile, in continual conrempte of worldly honours, how can we hunt after promotions: gape for titles of honours, and seek riches. That therefore the members should agree with the head, that the part with the total, that the servant be conformable unto his lord, that the christian should embrace the example of Christ, that the sheep should acknowledge the shepherd, that the priest should offer himself unto him to whom all sacrifices are offered. that the soldier should follow the captain, that our body should perform the will of the spirit and that the spirit should accomplish the will of god, we must conform ourselves unto his gospel and direct our lives and actions according to his blessed counsels, which are nothing else, then to bear his cross, to suffer quietly, and willingly persecutions: to abide all torments, rather than to violate any of his commandments: to live in continual martyrdom for the felicity of the kingdom of heaven is given to the poor in spirit and unto such that suffer for justice and for the testimony of a good conscience for according to the apostle omnes qui voluntpie vivere in Christo jesu patiantur persecutiones: all that intend to live godly in Christ jesus, must suffer pesecutions. for the world is not only contrary and opposite to evangelical, and christian virtues but also to moral and civil honesty. because it favoureth but dissemblers and vicious persons. there was a law among the Athenians, that any, that had done well for the common wealth, and lived uprightly in his actions, should be banished. Aristides being a man as well of great deserts: 
Plutar. in vi●a Arist.  as of a just and moral behaviour was punished according to this law: and being demanded of a blunt commoner, which did subscribe unto his banishment, what was the cause, that he did pass his suffrage and verdict against so good a man: answered that his justice was ungrateful unto the common wealth and offensive also unto him.  
So unto men of wicked dispositions, the good be irksome, and men of good life be nothing acceptable. 
Psal. 36.  considerate peccator justum, & quaerit mortificare eum: the finner doth consider the just, and endeavoureth to overtherow him. If the world cannot abide men of moral virtues. no marvel, if it cannot digest men of supernatural graces, and blesfing which must bear many assaults, contradictions, and temptations therein. For the scripture saith fili accedens ad 
Eccles. 2.  servitutem Dei, etc. son if thou meanest to serve god, prepare and arm thyself against temptations and troubles. the angel Raphael said unto Tobias: 
Tob. 2.  because thou hast been acceptable before god thou must needs be tried, by temptations. God suffered this temptation to leave example with the posterity of patience. 
job. 2.  job in his troubles said god doth try me like gold. God also did try Abraham touching the oblation of his son. 
Gene. 22.  judith saith unto the children of Israel in the troubles of Holofernes, 
judith. 18  you ought to remember that god did try our fore fathers, whether they loved him sincerely, or no if these temptations had not been, 
〈◊〉. 1.  Sanct same's would not affirm them to be the cause of our greatest joy. for blessed (saith he) that suffereth them. for when he shallbe proved by them he shall receive a crown of life which god promised unto all those that love him, 
2. Cor. 11  Sanct Paul saith in nothing will I glory but in my infirmities and troubles: unto which Sanct Frances saith, he was married.  
For by the marriage, that is contracted betwixt Christ and us: we ought to assure our selves that we be married unto the afflictions of this world. for in all matrimony the persons contracted by reason of the indissoluble knot, wherein they be conjoined and united are equally partakers of one another's aswell prosperirie, as also adversity.  
And seeing that the church of which you be members, 
Eph 5.  was wedded unto Christ, upon the altar of the cross (as the apostle saith) this is a great sacrament: I say in Christ and his church, also in Saint john, 
Appo. 20.21.  come with me saith the angel, and I will show unto you the wife of the lamb and he showed unto me the holy city of Jerusalem, etc. and consequently every member of the church is married unto Christ as the spouse saith in the canticles dilectus mous mihi & ego illi, etc. 
Can. 2.  my best beloved shallbe with me, & Iwith him, which is to be understood of every faithful soul, and as the apostle saith.  
I have married you unto one man, 
2. Cor. 11.10.  to the end you should yield yourselves a chaste virgin unto Christ.  
And seeing by this marriage, we are made partakers of all the merits, and treasures of Christ his passion, why should not we be also made partakers of his griefs, troubles, and persecutions: & seeing our spouse by Isaias is called vir dolorum saying non est dolor sicut dolor meus: 
Is. 53.  the man of afflictions, there is no grief so great as mine, for he was over whelmed with all kind of sorrows, and tribulations. he did support all our troubles, did suffer all our miseries, and to make satisfaction for our offences, to appease the wrath of the eternal father against whon the sin was committed and the injury offered, did pay the debt of sin, & did bear upon his own shoulders the heavy burden of the punishments that we have deserved which have grievously offended, and committed the same.  
Let every one of us bear his portion of these miseries, let every one carry his own burden, and even as they be allotted unto us: so sufficient grace, and strength is assigned unto us, to sustain them.  
Let us follow the spouse in the canticles that said ascendam in altum & apprehendam fructum eius, 
Cā●. 7.  I will climb unto the tree & take hold of the fruit thereof: that is ●o say the fruit of the noble cross, which is nothing else them to entertain willingly all the sharp skirmishes of temptations, to bear adversities gently, to punish our rebellious flesh: and disordered desires, to embrace most heartily all the austere works and travails of penance, to bridle all the encounters, and vehement motions proceeding from concupiscence against reason, and our superior powers: & paruulos nostros ad petram allidere: 
Psal. 1●6.  and to dash, and bruise our little whelps against the rock, I mean our wild and sinister temptations, and the dangerous suggestions thereof, before they be engendered by our wills, and hatched by our consent, to stop our malignant, and venomous humours, to suppress our sensual inclinations, and appetites, to Keep under the old man: to put on the new: to chase Ishmael out of the house, that Isaac may possess the inheritance of his father, to crucify our luxurious carcase, to mortify our members: and senses withal the vices and concupiscence of the same: to the end that our spirit may enjoy the patrimony for which we are created, and redeemed, this is the virtue of christian nobility, this is the continual exercise of a christian life, through this exercise the apostle saith mortificamur tota die propter cum qui dilexit nos: we are mortifying of ourselves for his sake that loved us: 
● Cor 9  this is the cause that he chastised his body: Casti go corpus meum & in servitutem spiri tus redigo carnem meam: I chastise my body, and under the obedience of the spirit, I reduce my flesh, and because in this mortification we are either negligent, or cold, others perhaps usurp our charge unto themselves correcting our slackness, and chastising our negligence and nolentes cingi and being unwilling willing to be girded, that is to say to suffer for Christ or abide any affliction, others now go about to reform us, & ducere nos quo noluerimus and to lead us where we would not, 
joan. 21. Math. 20.  and being idle in the market place, without any work, or occupation, do now violently compel us to travail, and labour more earnestly in Christ his vineyard, and we being faint hearted, to encourage ourselves, & being ensnared and entrapped in the briars and brambles of the vain desires of this miserable life, do constrain us to forsake them, and being in the jaws of the devil, to deliver us and our soul being full of the rust of sin, to cleanse, and purify it by the fire of tribulation.   

A CHRISTIAN MU resolve withim self to fight valiantly against the enemies of Christ.  
CHAP. V.  
IT is the part of a valiant captain to encourage his soldiers to the skirmish, and contemning all dangers to propose unto them selves the reward of their labour taken in hand, and the crown of the victory expected, as also on the other side to set before their eyes the base condition of slavery and bondage, in which they should have been if they were overcome, neither only the christians among the gentiles, but also judas Macabens in the battle against Nicanor, both to encourage and embolden the weak and faint hearted, as also to confirm, the strongest, declared unto theirs, against whom they fought, for what cause, and to what end. Told them also that the victory stood not in the multitude of soldiers, nor in the furious assault against whom me they were to skirmish: but in gods mighty power, and that they should not forget the manifold dangers, out of which their ancestors were delivered, 
Ma● c 2  and the wonderful victories they had obtained, so that in that battle the jew did overcome, and their enemies wear overth rowne having lost 35. thousand soldiers. even so Christ having triumphed over the power of darkness, and over him, that had the empire of death, having sent his apostles as poor lambs against tigers, lions, and dragons against the force of hell and tyranny of man, did encourage them saying: 
joan i●  non turbetur cor vestrum: be not faint hearted: for when sudden fear, or apprehension, either of the danger at hand, or of the evil to come attacheth us, than our senses by the extremity and vehemence thereof are dismayed, our soul is vexed, and our heart trembleth for fear, and therefore our saviour, biddeth us to put greatest watch, in the place of greatest danger: and did strengthen us by his exhortations, and admonitions, that when the danger should come we might be found valiant soldiers, that we should not be like the fish called Polypus, unto which ●●e Egyptians did resemble such, as when they be in any great danger, or affrighted with fear, are soon over thrown & removed altogether from their purpose: 
Aeliau. de Nam hist li. 1. p. in. lib. 9 c. 29.  for when that fish is in any danger, it doth not fly or provide for safe●ie, but cometh unto the next bank and being perplexed is taken by the fisher. in these dangers of persecutions let not any fear, or labour of your travails, or love of the world separate your hearts from Christ: but in all your dangers and troubles say with the prophet: 
Psal. 72.  bonum est mihi adhaerere Deo & ponere in eo spem meam: it is good for me to cleave unto god, and to put my heart and affection in him, that we may be able to say with Saint Augustine: amor mous: 
D●agu.  pondus meum. illuc feror quocumque feror: that god being my love: and my desire I may always draw after him despising any other thing what soever. Then we sha● be able to saywith the said prophet: 
Psal. 26.  si consistunt adversum me castra non timebit cor meum. Si exurgat adversum me praelium in hoc ego sperabo: if all my adversaries were in the field against me: my heart shall not be desmayed, if all the world would wage war against me therein I will hope to overcome.  
If we Keep not this lance of god in our hearts by which we may be helped and defended against the invasions of malignant spirits, against the dangerous suggestions of the old serpent: we shall be compelled to say. 
Psal. 72.  dereliquit me virtus mea, & lumen oculorum meorum non est mecum: my forces do fail me, and I have not the use of my sight: and also to say defecit caro mea & cor meum I have no strength nor courage.  
It is the part of a constant man in any great danger, or fierce shirmishe against his corporal enemies: not to be broken or out of heart when there is no remedy, to escape but by fight, much more a spiritual soldier of Christ ought not to retire when he is challenged to the combat, for the trial of his faith. then optimum est gratia stabilire cor: 
Heb. 13  it is the best remedy we have to furnish our soul with the grace and love of god. 
Heb. 13.  For faith without this grace and charity of god availeth nothing to withstand the eynmies thereof.  
We ought most earnestly with all humble and fervent prayers to desire of god that, which he promised to give by Ezechiel: 
Eze. 36.  dabo vobis inquit cor nounm & spiritum nowm ponam in medio vestri, etc. I will saith he, give unto you a new heart, & a new spirit I will put among you, that you may walk in my precepts, and Keep, and observe my ordinances.  
In any great danger god never faileth to give new increase of grace which serveth not unlésse it be put in execution, when there is occasion to use the same.  
In vain is any force, or power (as Arist. saith) unless it be reduced unto his operation, the talon of our lord is idle, when it is not increased by daily profit, the fortitude of a valiant mind serveth to no purpose, which in dangers showeth not his virtue, all motions are frivolous unless they come unto their end, the way is miserable that leadeth not unto our country which is heaven; in vain we run if we comprehend not Christ, and of all men we be most miserable, if we seek for our labours the reward of this world. of which Christ did deprive his dearest friends.  
The only rest, and felicity we should crave of god in this short life, is to prepare our hearts for god, to direct our works, and wills unto him, and to dispose, and frame ourselves to accomplish his blessed will, and obey his commandment, as David hath done inclinaut cor meum ad faciendas iustificationes tuas in aeternum. 
Ps.  O lord I bind myself for ever to follow, and observe thy commandements, 
Psal. 26.  to which purpose he saith unam petij a Domint, hanc requiram, ut inhahitem in domo Domini omnibus diebus vitae meae. one thing I sought of god, and that I will earnestly crave at his hands, that I may remain in the house of my god all the days of my life which is nothing else then to devil in his church, to abide in the ark with Noah, out of which there is no salvation, this is that ark, that although all the outrageous tempests of persecution, be raised against it, is not drowned: and although all the power of antichriest be gathered to overthrow it, remaineth steadfast, and invincible: and although all the heretics which are the pirates of the sea, wherein the same saileth, be combined together against it, continueth steadfast, and impregnable.  
Blessed are your troubles if you abide in the ark, blessed is your faith, when by the trial of persecution now intended, you be found constant therein, blessed is your religion being in your afflictions duly observed, and in your dangers perfectly purified, and blessed be your adversities, that bring patience, for tribulation without exercise of that virtue meriteth nothing: when Christ saith in your patience and not in your tribulations you shall possess your souls and enjoy the crown of your salvation. and S. 
Luc 21.  Cyprian saith paena non facit martyrem sed causa: torment maketh not the martyr, but the cause for which he suffereth: and seeing the cause of your troubles, is your old ancient faith; for which as S. Gregory saith luctamen contra malignos spirit sumeredebetis you aught to striveand struggle against wicred spirits, you have rather cause of comfort, than of sorrow; quia merces vestra as our saviour saith copio sa est in caelis be cause your reward is great in heaven.  
By this faith Christ is espoused, 
Osee. 2.  and affianced in marriage (as) Osee the prophet saith desponsabo te mihi in fide, & justitia. I will betrothe you unto me in faith and in stice. For by faith god dealeth with our soul, as a king that is to be married by his ambassadors, unto a Queen that is absent, unto which he sendeth his picture, that beholding and seeing his proportion, and resemblance she may love him, and so accept of the marriage, and come unto him: this is the same that the apostle saith: 
1. Cor. 13.  videmus nunc per speculum in enigmate tunc autem facie ad faciem: we behold him now as it were in a glass or in obscurity, but then in his own kingdom, we shall contemplate him face to face.  
By faith we walk unto him, this is the faith of which the apostle speaketh, 
ad Heb. 12  by which (saith he) the saints owercame kingdoms, they obtained their desired purpose, they have stopped lions mouths, they have extinguished the fury of the raging fire, they were hardy, and strong in the battle, they have overthrown the forces of the gentiles, some were quartered, some were cast into prison, some were whipped, and brought to confu sion, some were stoned to death, so me were sown in skins of beasts, and so cast to be devoured of other beasts, some others did fly unto the mountains, where they ended their lives in holes, incaves of the earth in most pitiful manner, in nakedness and weariness these by the testimony of their faith were tried and by their trial were found constant, and by their constancy left behind them blessed examples for us to follow; such as were good among the I sraelits did labour in nothing so much as in keeping their faith unto god unspotted, & their religionundefiled: this is the chiefest point in their last testament to commitunto their children: this when joshua was ready to die he did send for the tribes of Israel reckoning unto them so many privileges and graces they had received of god and did commend unto them specially the observation of his commandments, 
joshua 24.  and a great zeal to hold fast their laws. the like did old Mathathias father of the Macabees in the hour of his death, left no other testament with his children, 
Maca. lib. 1. c. 1.  than this wholesome counsel with these memorable words: children hold fast your laws and give your lives for the testament of your fathers remember the works, and exploits of your ancestors which they have achieved and you shall obtain immortal glory.  
S. 
All, ●i.  Paul saith that he was not only ready, to suffer and bear all torments at Jerusalem, but also to die for the name of Christ: with whose love, and contemplation he was so much ravished, that he saith so often cupio dissolui, & esse cum Christo: 
Gal. 2  I desire to be dissolved, and enlarged from the prison of this corporal lump, and to enjoy Christ. for when he lived he said, gaudeo in passionibus pro vobis, & adimpleo ea que desunt passionum Christi, 
1. Cols.  in carne mea pron corpore eius quod est ecclesia: I rejoice in suffering for you, and do accomplih what wanteth of Christ his passions in my flesh, for his body, which is his church: not that there was any thing of Christ his passion or the merits thereof left unfinished (for he hath sufficiently satisfied the eternal father de rigore justitiae, as the divines do say in the rigour of justice for our offences) but the afflictions, and torments that the saints do suffer for the church; should be added, and joined unto Christ his sufferance, and passion to increase, and augment the treasures of the church, for the alayeng and assuaging the dread full pains, due unto our sins out of which treasures and riches so many indulgences are granted by the chief pastor thereof for this purpose: unto which agreeth the gloze of S. Ambrose upon that place. suppleo reliquias pressu rarum Christian carne mea pro corpore eius quodest ecclesia. I do make up the relics and fragments that lacked of the passion and torments of Christ in my own flesh, which is his church. the consideration whereof moved. S. Basil before the judge of the Emperor threatening and commanding him under pain of death, 
● Basil.  to forsake his old religion, and to conform himself unto the injunction of the Emperor, to say: I would I had a better gift to be represented unto him, that would deliver me out of this corrupt carcase, out of this chaos of confusion, out of the valley of tears, and out of the shadow of death than this poor life of mine which god did lend unto me to serve him: and now this is the time that I ought to offer it in a lively sacrifice for his honour that gave it and for his church.  
S. Paul also writing unto the Romans obsecro vos saith he ut exhibeatis corpora vestra, 
Rom. 12.  hostiam sanctam Deo placentem, rationabile obsequium vestrum nolite comformare huie seculo: I desire you most earnestly, that you offer up your bodies alive lie and holy host in a most serviceable and pliant manner untogod which must be grateful and acceptable unto him: and do not comfort me yourselves unto this world.  
The reason why we should so do, he giveth unto the Corinth: saying Christus pro omnibus mortuus est, 
2 ad Corin. c. 5.  ut & qui viwnt non sibi vivant sedei qui pro ipsis mortuus est, & resurrexit: Christ was dead for all, to the end, that such asdo live, should not live unto themselves, but they should live, and die for his sake, which was dead and did rise for them.  
Most noble christians descending from the loins of Abraham, from the family, and race of jacob, from the stock of less, from the victorious and triumphant lion of juda, like noble lion behave yourselves in this combat of your faith, in which if you shrink and show yourselves base and covardlie soldiers (which god for bid) it is not the temporal servitude of 7, or 100, years or, that of men, which though they be never so cruel have some commiseration, or some kind of humanity towards one another, but it is the perpetual, and most miserable slavery and captivity of devils, which hath no pity, or compassion of man, that you do hazard and purchase unto yourselves, neither is it an Earthly kingdom, or temporal inheritance you lose thereby, but the everlasting glory of paradise, the society of the blessed saints the consolation of Christ and the vision of the blessed trinity wherein consisteth all our felicity, remember what overthrow your faith hath given unto all the forces of Satan, and what glorious victories it hath gotten against all the world. as S. john saith haec est victoria, 
1. Io. 5  quae vicit mundum: fides vestra, by your faith the victory is gotten against the world.  
Be not carried away with the false resemblance of the unconstant promotions of this world, cast of all the vain hope of the dangerous honours of mortal men: accipite as the apostle saith armaturam Dei, 
ad Eph. 6.  ut positis resistere in Die malo. put on the complete harness of god, that you may resist in the evil day.  
Imitate the lion, who beholding the hunter's coming very strong against him, and being not able to shun them, respecteth not their strength, nor their weapons, lest he should be terrified thereby, beholdeth only the earth and striketh himself with his tail: even so in all our difficulties we ought to behold our frailty, and proper miseries, and the shortness of our temporal life, so uncertain, so oppressed with sundry calamities wherein the banished and forlorn children of Eva do lie howling, and groveling, which are deformed with so many spots, and blemishes of disloyalty, and disobedience against god, troubledwith so many passions, distracted with so many cares, confounded with so many errors, overwhelmed with so many temptations, altered with so many humours, infected with so many diseases, ex posed unto all dangers of eternal woe, if our soul be corrupted by sin, and not replenished, or beautified by the grace of god, or not mortified, by the rod of discipline, or not hated of such as before did love it, for as Christ saith: 
Luc. 14, Io. ●2.  qui odit animam suam in hoc mundo, in vitam aeternam custodit came, etc.  
who hateth his life in this world shall preserve it unto life everlasting.  
according to S. Aug. 
D. Aug. tract. 51. in ja.  si male amaveris tunc odisti, si bene oderis tunc amasti, foelices qui oderunt custodiendo ne perdant amando: if thou lovest it ill: then thou hatest it: if thou hatest it well, than thou hast loved it, and blessed are they that hate it, by keeping it lest they lose it, by loving it. certainly he that hateth it is he that overcometh the fearful pangs of the second death. It is said: 
Apoc. 2  qui vicerit non ladetur a morte secunda. who soever overcometh shall receive no harm of the second death, and shall also receive the invisible and hidden manna and seeing our own forces are so slender and our adversaries so innumerable and so strong as we are not able to overcome them, but by supernatural helps and graces, that our hearts may be inflamed with his love and in kindled with blessed desires, 
Psal. 38.  that we may say with the prophet concaluit cor meum intra me my heart did wax warm in my body and with. S. Aug. scribe domine vulneratua in cord meo ut ibi legam dolorem & amorem & cuncta adversa propter te sustineam li benter. O lord write thywoundes in my heart that therein I may behold what love you do bear unto me and troubles you suffered for me, and will embrace all adversities willingly for thy sake. and so I will never fear in domino speravi nontimeboquid faciet mihi homo what man can do against me. 
Psal. 55.    

TO BEGIN WELL, and not continue therein availeth nothing to our justification.  
CHAP. VI  
GOD promised unto us, a reward for our labour, a pay for our work and a crown for the victory, which neither he will bestow more we shall receive, until our valour be known, and the battle ended, which beginneth against us, when we have the use of reason, when we begin to manage and dispose our actions according or contrary to reason, and continueth unto the last moment of our life.  
Our saviour telleth us qui perseveraverit usque in finem hic saluus erit. 
Matth. 24.  who so ever shall persist unto the end shallbe saved if we be faithful in our promise made unto god, and patiented in our labours sustained for him, he also will be faithful and undoubtful in accomplishing that he promised: liberal and bountiful in rewarding what we have deserved.  
This is it which he said speaking with his disciples you are those that do abide with me in my troubles and temptations, 
Luc. 2●.  and therefore I have determined to give unto you a kingdom: he said fellows and partakers of his travails and therefore of his joy in his kingdom.  
To begin to be gods servant proceedeth of the grace of god but to continue therein unto the end of our lives a special grace and blessing of god with many infused and supernatural virtues are required, and chiefly a constant heart that no perturbation be able to make it recoil from his duty in such manner as by no temptation itwaxch faint, or by importunity of travel he forbeareth to do good.  
Of this virtue S. Anthony and S. hilary wear great and holy examples who suffered great temptations in the desert and yet did not forbear to do god great service.  
Lucius Seneca doth attribute so much to the excellency of a man hearty and valiant that he maketh it harder to vanquish a mind environed with the virtue of constancy: then to take a city well fenced and guarded.  
S. 
In Epta.  Hierom saith per bonam & malam famam a dextris & a sinistris miles Christi graditur, etc. no other thing is the passage of this life, than a public way on whose right hand marched the valiant and hardy man, on the left part the covarde and faint hearted, and between them both goeth the strong ad resolute. and according to S. 
〈◊〉. 8. mur●  Gregory fortitudo justorum est carnem unicere, proprijs voluntatibus contrair, delectationem vitae presentis extinguere: huius mundi aspera pro aeternis praemijs amare prosperitatis blandimenta contemnere, adversitatis metum in cord superare: the fortitude of the just is nothing else then to master the flesh, to resist the appetits of our proper will, to extinguish and despise the delights of this life, to affect things of hard enterprise for the kingdom of god, not to be carried away, with the vain allurements of worldly wealth, and not to eschew such as be both painful and perilous. 
Orig. sup. lib. numerum hom. 5.  and as Origines saith sicut continens vita, labour, perseverantia, & agonum certamina faciunt unum qu●mque virum virtutis appellari: sic e contrario; vita remissa, negligens, & ignava facit virum ignawm judicari: even as a man of a continent life, toilsome labour, and of perseverance in a dangerous doubtful battle deserveth to be reputed a virtuous man: so on the contrary side a man careless, negligent, and sluggish, is holden for â covarde. this is the virtue without which no heroical designments can be performed and without which we ought not to be holden for christians: for the character by which we be called by that name, availeth us nothing, unless we persist still and persever with Christ. judas reaps no profit for being one of our saviours apostles because he did not continue unto the end: For the good luck, and skill of an expert pilot consisteth not altogether, to guidewell the helm, but rather that he bring it to arrive safe at the haven: even so Christ promiseth not the kingdom of heaven to such only, as are baptized nor to him that is called a christian, if he persevere not in his service, for the crown of the triumph, is not bestowed upon him that goeth unto the wars: but is wourthilie reserved forsuch as obtain the victory. although the fiery column conducted the children of Israel out of Egypt: 
Num. 14. Exod. 13.  yet it did not bring them to the land of promise. so as none did enter into the same but such as did in firm hope persevere unto the end of the battle; by which they overcame their enemies, and so obtained the victory, and gained the desired land: the labour of Nehemias' and Esdras after returning from the captivity of Babylon would be frustrated in building the temple at Jerusalem, if injuries, threatenings, strong enemies which had all their forces bend against them, would have either terrrified them from making an end, 
●sth● 3. c. 2  or persuaded them to give over and truly your christianity, and catholic religion shall rather procur your damnation, then in any manner help you to justification, if either for fear of man, or love of the earth, or any danger of persecution you give it over or be inconstant therein: if it were to gain the world, or to save our life, we ought not to commit one deadly sin, or transgress the least of gods commandments, much less to make a ship wrack of our faith and religion, which we ought to defend with. loss of life and goods, if we be called in question for the same. If the godly woman Susanna would rather suffer death then yield unto the execrable lust of the wicked judges, that solicited her to defile her-bodie, if a valiant captain, and a gracious matron ought to suffer death, rather than to commit treason: the one against his king, the other against her married busband. much more ought we to suffer all extremities whatsoever then to commit treason against god by forsaking him, and his church for we be more obliged unto him and his church, then either the captain unto his king ' or the wife unto her husband.  
Let us therefore abide with god and not suffer ourselves to be separated from him: let us continued in his catholic church out of which we can neither acknowladge, love, or serve him, let the end of our labour and perseverance in his religion to the last moment of our lives be a sufficient witness of our love towards him, and an evident argument to his church of our faith and religion. the labourer in the gospel was not rewarded until the work was finished, nor torment or pain could withdraw Christ from the heroical work of our redemption until the eternal father was by his passion satisfied for our offences and we miserable sinners redeemed from the thraldom of the devil. this sufferance and passion of Christ availeth nothing unto us, unless we follow him and continue withim unto the end as S. 
1. Pe●. 2.  Peter saith charissimi, Christus passus est pro nobis, vobis relinquens exemplum, ut sequamini vestigia eius: most loving Christ did suffer for us, leaving us example to continue in the profession of our faith which when he delivered unto us, did suffer all difficulties and reproaches unto the infamy of the cross. The kine that did carry the ark of our lord, although their calves were bellowing behind them, they never returned or went on the right side or the left, 
1. Reg. c. 6.  but went directly forward until they came unto the land of Bethsamis: even so we that carry the cross of Christ upon our shoulders ought never to leave it of, though our sensible appetites would cry upon us, to leave it of, while we arrive at the land of rest. 
Ezech. c. 1  The beasts that Ezechiel did see did direct their course, where the spirit moved them, and never returned back. If the woman of Lot had gone forward without turning her head backward, she had not been turned unto an image or stone of salt: gods commandment unto her, was to go always forward without looking back. Nemo mittens manum ad aratrum, etc. none putting his hand to the plough and asterwardes looking back again is apt for the kingdom of heaven. If once we purpose to be the servants of god, and to continue as his adoptive children within the ark of his church, we should never forsake so blessed a purpose not suffer ourselves to be cast out of so sure and so certain a place, If Adam in original justice would have persisted, neither had he been thrust out of paradise, nor we subject to so many miseries and tribulations. If Solomon would have persevered in the favour so abundantly received of god, his salvation had not been so doubtful: if the first angel and judas had continued as they began, the one had not been thrust out of heaven, nor the other deprived of the apostleship, nor of all the, fruit and merit of his former labours. if Moses and Aaron had not given over their hope to obtain the land of promise, they had entered therein with joshua and Caleph. many men had great favours of god: but because they wanted the blessed gift of perseverance, which is nothing else then a continuation in the good, & gods gracious favour unto the last gasp of our lives, those favours are nouv rather an increase of their woe, than a diminishing of their everlasting pain. 
Con●. A●●●.  And therefore the council saith Adiutorium D●i & renatis & sanctis simpliciter est imploraendum ut ad finem bonum pervenire possini: every one, though never so liolie and of god adopted, must simply, and sincerely implore his special help, that he may come to a good end. 
● cl●s. 11  ad quamcumque partem ceciderit lignum sive ad austrum sive ad aquilonem ibi manebit: wheare soever the tree falleth, whether it be towards the South, or North, there it remaineth, if we die in gods grace we shallbe sure to obtain glory, though we may be in purgatory until the pain due unto the sin be satisfied, if we die in deadly sin, there is no hope of salvation, nor of the inheritance purchased for us by the blood of Christ, which we ought with fear and trembling to procure, being not assured thereof, when it is said nemoscit utrum odio vel amore dignus sit: none Knoweth whether he be worthy either of love or of hatred, and as job saith si venerit ad me non videbo eum, 
joh. 9  si abierit non intelligam: when god will wouchsafe to come unto me, I shall not perceive it, and when he will depart from me by his grace, I shall not understand it, wherefore saith he. si simplex fue ro hoc ipsum ignorabit anima mea: If I be simple it is unknown unto me and therefore S. Paul saith nihil mihi conscius sum sed in hoc non justificatus sum although my conscience doth not accuse me, 
2. Cor. 4.  yet I am not thereby justified, because as the prophet saith peccatum contra me est semper my sin always opposeth itself against me. Therefore in a body so corrupt, so enfeebled with sensualities, in a soul so subject unto sin, in a state so full of temptations, in a warfare against so dangerous an host, so mighty and so strong, as there is no power upon the earth able to resist it, without the special grace of god: for which reasons let a man be never so just, he is not assured of his salvation nisi perseveraverit usque ad finem unless he endure unto the end.   

THE VIRTUOUS, and godly people must have adversaries in this world.  
CHAP. VII.  
NO cause can work without a subject, and when the vicious and wicked are certain moral causes, that work according to their malice: 
Arist lib. pri. pliy. c. 5. & 7.  For as Aristotle saith no cause can work but in a contrary principle and therefore contra bonum, malum: esntra vitam. mors: Evil worketh against good death against life. 
Psal. 18  Circumueniàmus justum (loquuntur impij) quoniam contrarius est operibus nostris, & diffamat nos: Let us entrap the just man (say the ungodly) because he is contrary to our doings, and doth discredit us.  
Virtue is a certain quality of the mind, which is opposite to vice, and can never be produced, but by contrary qualities, by which all other qualities are engendered: So that if in earth so many bloody tyrants had not reigned, so many blessed Martyrs had not triumphed in heaven, the virtue of whose patience exceeding the violence of persecution, hath gained spiritual riches to the church, & a crown of glory to themselves.  
This contradiction between virtue, and vice continued from the beginning. No sooner came man into this world, but the devil defied him, as an enemy. The first two brethren, Adamschildrens prefigured this, the one so setting himself against the other, that he slew him because himself was not so good. The seed of this discord took root in jacob, and Esau sons of Isaac, Esau being a type of the wicked, and reprobate, repining at jacob in whom the elect were figured; 
Gen. 22 & 25.  & as Saint Augustin said. Sicut duo par vuli in ●tero Rebeccae: sic in viero ecclesia duo sibi populi invicem adversantur. Even as the two infants contended in the womb of Rebecca so two sorts of people do strive, & struggle together in the body of the church. But what should I recount the controversy of contrary natures, that is to say of man, and an Angel, or of diverse persons borne both of one mother, & nourished perhaps with one milk as of Abel, and Cain, jacob and Esau, or the enmity of other people, some fight under the standard of god, some of the devil: joseph was sold by his envious brethren, David persecuted by lunatic Saul, Elias pursued by wicked jezabel, Elizeus mocked by ungodly children, jerusalem brent by proud Nabuchadonosor, and Susanna slandered by two adulterous judges. In all this note that the just had some singular virtue, the unjust subject to some notorious vice, But what should I recount these contentions of diverse natures in diverse persons, when the very same is foond in man being but one person, or one subject? For the like contention was never seen betwixt enemies as is daily between the two essential parts whereof man is composed, & made; I mean the soul, and the body, the spirit, and the flesh the superior, and inferior parts; insomuch as the life of the one, is the death of the other, the food of the one the poison of the other, the gain of the one the loss of the other, and in brief the weal of the one the woe of the other: And from hence it p●oceedes, that we stand in need of so many graces, and virtues, which albeit they are conferred unto us in the holy Sacrament of Baptism: yet the soul cannot without much difficulty exercise them by reason of the contradiction of the body, whereas if the soul were at liberty, it might make use of them with great facility. And in good sooth it is no marvel, that carnal people do so much contradict, and oppugn the la of grace, which is a spiritual la, if the flesh (being so united, and joined to the spirit (that of them both one human nature resulteth) doth so eagerly pursue the spirit, and with so much despite, that to destroy it, she fears not to be her own destruction. Even as Saint Paul saith. 
1 Cor. 5  Littera (idest) carooccidit. The flesh doth Kill, which enmity is also verified in Isaac and Ishmael, 
Gal. 4 Gen. 21  the son of the bondwoman which was borne according to the flesh, daring to mock, and deride the freeborn Isaac, whose nativity was according to the spirit.  
And therefore the gospel of jesus Christ being spiritual was with such vehemence impugned: For against it the Roman emperors bent all human forces, against it the philosophers opposed all worldly wisdom, against this carnal people wallowing in sin and concupiscence and loath to leave their delights, made insurrection, also that great Dragon raised all his power. 
Apos 12. ●sal. 2.2  Aduersus illud principes convernerum in unum: Against it the Kings of the earth combined themselves, against it first all pagans, afterwards all Heretics, and schismatics conspired: 
amngust. de es vit. dri li 3. cap. 52.  Videns diabolus (saith Zealous Saint Augustin) daemonum templa deseri & in nomen liberantis mediatoris & currere genns hu manum, haereticos movit quisub vocabulo Christiano doctrinae resisterent Christianae. The devil seeing his temples to be left, and all the world run to embrace the sweet name of their redeemer, and mediator stirred up the Heretics, which under the title of christians should oppose themselves to the christian doctrine. 
In con. 〈◊〉 Tis.  Per verba legis legem impugnant (saith Saint Ambrose) By the very words of the la they resist the la. Nay but the calvinists profess faith also but Saint Hillary tells them: Fidem sine fide praetendunt, 
In litr●●a  that they pretend saith without faith. The psalmist answereth them. 
Pu. 54.  Molliti sunt sermones super oleum, & ipsi sunt tacula. That their words are steeped in oil, but indeed they are darts. 
Psal. 139  Venenum aspidum sub labiis eorum. That the poison of Adders is under their lips. Veniunt ad vos (saith our blessed saviour in vestimentis ovium intrinsccus autem sunt lupi rapaces. They come unto you in sheeps clothing, but in their hearts they are ravening wolves: to which saying blessed saint Bernard alluding, telleth some of them that they are, Foris candidi, intus autem sordidi: Though outwardly they seem as white, as snow, yet inwardly they bear another hue. small difference Saint Augustine putteth between Pagans, and Heretics: Persequitur paganismus (saith he) apart, saevit ut, lo, haereticus insidiatur ut Draco. 
●●g. in ps.. ●9  Paganism persecuteth the church openly, and roareth like a Lion, but the heretic lurketh as a Dragon: The one compelleth to deny Christ, the other teacheth the same, the one, useth violence, the other treachery, we must be patiented for the one, & watchful for the other. Thus much saith Saint Augustin in the peaceable time of the church. By whose admonition we are taught how we should behave ourselves in these dangerous days, lest our function should be contemned, and simple Catholics scandalised, which may be an occasion of their ruin, & a provocation of god's wrath against us, if through our negligence they would be careless of their salvation. Therefore S. Peter bideth us to watch quia adversarius noster diabolus tanquam leo rugiens circuit, quaerens quem devoret because our adversary (saith he) the devil like a roaring lion goeth about seeking whom he may devour.   

THAT THE CHURCH of god from the beginning was persecuted, and against Christ the head this persecution was intended.  
CHAP. VIII.  
I Will (saith Christ) send unto you prophets, 
Luc. c. 11. Math. 5.14 job. 15. & 16.  and Apostles, which shallbe both Killed and persecuted, which falleth out as Christ foretold speaking unto his Apostles pressuramin mundo habebitis, you shallbe tormented in this world: the devil ever stirreth up his wicked ministers to destroy the church of god but chiefly the pastors as the principal parts there of: Alexander the great when he did besiege Athens said, 
uluter: in vita eiue.  that his quarrel was not against the city, but against the ten orators, that were within, which if they were delivered into his hands, he would raise the siege, and join a new league of friendship with the Citizens, for all his quarrel as he said, was against those orators, unto which Demostenes replied after this manner. The wolves did speak after this sort unto the sheapehards, all the discord that is betwixt you and us proceeds of your dogs, & if you will deliver them unto us, we will be perfaict friends. The dogs being rendered unto them, and peace established, the wolves rose upon the poor flock, and destroyed it: even so Heretics in these days go about to take away religious people, and priests, Bishops, and pastors, and under colour of deceit, seek to deceive, and confound our souls. So julian the Apostate with fire, and sword did persecute religious men, and priests, although he did not put them to death as S. Naz. said, 
Oras 1. in Iu●.  envying these blessed saints the crown of martyrdom: yet he spared no out ragious cruelty, which the malice of man could invent to vex trouble, and afflict these blessed people, for so the oration of the said Naz: unto that apostate declared: wherein he did offer himself a suitor for all religious people (saying) si Philosophorum caetum (sic enim eos appellat) qui nullo vin cu lo humitenentur, qui sola corpora ac ne ea tota quidem possident; qui Caesari nihil, Deo omnia debent hymnos, preces, vigilias, lachrimas: hos inquit si mitius tractaverts, etc. If you deal gently (saith he) with the school of Philosophers, for so he called them, which were tied by no earthly obligation which did scarce possess their own bodies, which did own nothing unto Caesar but all unto god, unto whom they, by their hymns, prayers, watching, and tears were consecrated. if you deal gently with the servants, and disciples of god, whose daily conversation is in heaven, who are the first fruit of our lords flock, the crowns of faith, the precious margarits, who are the stones of that temple, whose foundation, and corner stone is Christ, you shall do unto yourself, and unto us a singular benefit this far S. Naz. In all persecutions of the church the pastors, and religious people were first set upon: because, as it was said, they barked against those, that go about to destroy the flock of Christ; so the prophet Hieremy saith, formido, & laqueus factus est nobis vaticinatio our prophesy doth purchase nothing unto us but the halter, 
Thren. 47.  and occasion of trembling. so were the prophets of the old la afflicted, and put to cruel torments, amongst whom Micheas after being terribly beaten, was cast into prison, Urias was slain, Hieremias after long imprisonment, terrible whipping, 
je. 18.19.20  and after cast into a dirty puddle of filth, wherein he was owerwhelmed, was stoned to death; Isaias was cut in twain with a saw, and being sent by god, they have not omitted their functions, not withstanding all the forces, and threatenings of wicked princes were bend against them: Sydrach, 
Dame●. 3.1 21.  and Abednego for refusing to adore the idol of Nabuchodonosor were cast into the burning furnace, and in the midst of the flames of raging fire, they praised God. 
Daniel 6.16.  Daniel was cast into the lions den to be devoured. Saul no sooner fell from God, than he put to death 50. priests in Nobe, why should then the priests, 
1 Reg 22 18  and pastors in the law of grace marvel at persecutions, o● fear the troubles thereof? do not they see their head elevated upon the cross, and nailed there unto? was there not a Dragon before the woman which was to be delivered of a child, that no sooner the child should come into the world, but he should be devoured of the dragon, and this was the cause that Christ saith speaking to the persecutors of the church. vos ex patre diaholo estis, & desideria patris vestri vultis perficere ille homicida fuit ab initio etc. you are the children of the devil, & ready to execute the will of your father, for he was a murderer from the beginning, which ever laboured to destroy Christ; so the devil did use the help of Pharo to kill all the sons of the Hebreues, because he thought that Christ should descend of that nation according to the flesh, but Moses was delivered, signifying that Christ should escape harm less, he raised up Aman to destroy all the said Hebreues, 
Eze. 7.  which he could not obtain, 
Reg. 11.  he also made an instrument of Athalia to blot out all the posterity of David, from whence the Messias according his humanity was to come into the world, but joas was delivered: he stirred up also Antiochus to take away and confound the stock of jacob last of all when the fullness of time came in which Christ himself came: 
i Ma●●  he used all policies by Herodes cruelty to kill him: afterwards how many followers of Christ, and of his race were put to death under Nero under Novitian, under Traian, under Adrian, under Anthoni Verus, Severus, Alexander, by the fury of the people under Maximinus, under Decio, Valerius Claudius Aurelianus, Dioclesianus and Maximianus under julian in the east, in the west under Valens amongst the Goathes under Athanericus, under Arcadius, in Persia under I●eger, the Vandal persecution under Gensericus and Hunericus: what shall (I say? how many were put to cruel death since that time, in all other countries, how many blessed martyrs did suffer by the sects of Martin Luder and bloody calvin, which were excitated, and stirred up to destroy Christ, and the side of Abraham, which is the catholic church and the ship of the apostles in the midst of the sea, and they labouring in the same to save themselves, which Christ did behold, 
Bed. hom's cap. 28  as venerable Beda saith la bor discipulorum in remigando, & contrarius eis ventus, labores sanctae Ecclesiae varios designat, quae inter undas seculi adversantis & immundorum spirituum flatus ad quietem celestem quasi ad fidam littoris stationem pervenire conatur, the difficulties, that the apostles had in bringing the ship to land, and the contrary winds they sustained: do declare the manifold troubles of the holy church: and being so sore afflicted, and grievously persecuted, aswell bythe gentiles, as by heretics, it seemeth, if it were possible, that the redeemer thereof for a time would forsake the same: this much vener. Bed, what shall we say of the sore persecutions of this age, which bringeth forth monstrous heretics, so many bloody tyrants, so many false prophets, 
Hier. ●●.  of whom Christ did say, I have not sent them, and they did run, I have not spoken unto them, and they did prophesy, which do watch and labour to corrupt, and defile our souls with their poisoned doctrine, whose malicious wills poisoned, and infected with all kind of heretical impiety, and whose understanding furnished with all devilish policies and inventionsproceed now so far in their wickedness, and having gotten such success in their wicked enterprises, that if we had not so firmly, and so steadfastly builded upon Christ his words who promised, that the gates of hell, should never prevail against his church, we should be afraid, that now being environed with so many enemies, being afflicted with so many false prophets, being tormented by so many cruel bloody tyrants, being bought and sold by so many impious politicians, and Machivailes, being troubled by so many apostates: and forsaken of her base and rebellious children, it would now be utterly destroyed.   

THE CHURCH OF god must suffer persecution, and thereby is rather reform, then destroyed.  
CAP. IX.  
IT is expedient, aswell for the justice of god, as also for the trial of the good, that there should be heretics, and wicked people, who should bridle and restrain our passions, and the furious inclination of our sensuality: for our corruption is such as if by the discipline of wicked people (which are as it were our tutors) it were not repressed, we would break forth into such madness, as the state of our salvation should be in danger: no other wise than a wild horse breaking oftentimes the bridle casteth of his rider.  
By nature we are the children of wrath, and the servants of sin, in which we be conceived, and by which we be corrupted and inclined to gape after corruptible things.  
This inclination was transfused, and brought from Adam unto us in our generation, and so in us it is natural: and being deprived of Original justice, in which, our first parents were created: (which as the divins do say) was the golden bridle to curb the flesh from rebellious insurrection against the spirit, and the same being taken away, by the doleful transgression of our said parents, without any positive quality thereunto adjoined, man is carried away, and impelled by the nature of sensual appetits, which is to follow sensualities and sensible things opposite and contrary to the rule of reason: this Saint Chry: conside ring sayeth as a ship, that hath lost her stern, is tossed too and fro, not whether the pilot would, but where the tempest driveth her so man having lost first this golden stern of original grace, carried a way not where reason would direct, but where unruly appetits do misled (this he said of our unbridled lust, and disposition unto base appetites) and although this inclination in those that are baptized is not a sin, yet it provoketh and disposeth us unto sin and is called by the divins) foams peccati) which is the law of the flesh, whose desire and affection is contrary to the desires of our spirit: which witnesseth S. 
Rom. ●  Paul saying I have a law in my members which resisteth the law of my mind, and laboureth to make me vassal and captive to the law of sin: and and therefore he saith, who shall be able to deliver me, from this body of death: of which complaineth holy job. 
job 6.  saying quare me fecisti contrarium tibi & factus sum mihi metipsi gravis: wherefore hast thou framed me contrary unto thee, and displeasant unto myself: and therefore he said non est auxilium mihi in me. and of myself I have no help, by reason of his inferior part disposed to sin, which do perturb and divert us from the true path of the creator, and the rule of virtue, and also maketh war against the superior part, which is his spirit, which participating (as it were) with god, that rightly amongst reasonable creatures, aught to obtain the place of government, being by nature endued, and ennobled, with a beam of heavenly brightness, and to bring them to any agreement, or peaceable harmony, the handmaid must obey the mistress, and the body the soul, which cannot be brought to pass, but by the force of extreme laws, that must be severely executed upon a lawless, and unruly servant, 
1. Cor. 9  which S. Paul extended rigorously toward his own body saying castigo corpus meum & in seruitut emspiritus redigo carnem meam, etc. I chastise my body and reduce my flesh unto the servitude of the spirit: the like all the sanictes have done, by fasting, watching praying, and other austere works of religion, and penance, and by this means have gotten the upper hand of this slave, and rebellious servant, not only revolteth from the spirit, but also draweth the spirit from god, by reason of whose rebellion, we be come disloyal unto his commandements, insensible to his inspirations, unthankful unto his benefits, careless of his divine justice, oblivious of his mercy, and forgetful of our own salvation, and god almighty, for a just punishment which we have deserved, permitteth, for that our soul would not obey god, should become a slave unto the flesh, which is his own slave which S. August. doth verify quoniam anima superiorem dominum suo arbitrio deseruerat inferiorem famulum (carnem) ad suum arbitrium non tenebat. because the soul, 
Decluitas Dei lib. 1● c. 14  by the liberty of free will, did forsake god our supreme lord, the inferior which is the flesh rendereth not that obedience unto the soul according unto the slavery of the one, and liberty of the other, not that the soul hath no power to command, and constrain the flesh to obey, for it hath free will to do and undo what liketh it best, and as S. Aug. saith voluntate propria quisque malus & none committeth sin but by his free will and so he said ream linguam non facit nisi rea mens 
A●ug. de ni. lib. 2. ci. ●●.  our tongue is not guilty, but by our guilty mind, which he confirmed in his 14. 
Aug. deci l. i3 c. i4 Aug. lib. i4 cap. i3  book nec car● corruptibilis animam peccatricem: sed anima peccatrix fecit esse corruptibilem carnem neither the corruptible flesh makes a sinful soul, but the sinful soul makes the flesh corruptible, for the greatest, difficulty, that we have to surprise the flesh, & the unre asonable concupiscence thereof proceeds of the long custom, and continuance of the soul in sin as the said S. Aug. saith libidini dum seruitur facta est consuetudo, & dum consuetudini non resistitur, facta est necessitas. our lust being obeyed is be come a custom, and this custom being not quickly restrained groweth unto an necessity of nature which can be hardly repelled, 
D. Aug. Arist. 〈◊〉  and so Arist saith voluntas adhaerens perverso fini non potest diu carere prava electione. our will tending unto an ill end unto which it is impelled and moved by this said bad inclination cannot be long without bad means to put it in execution: for the outward objects, and occasions by which it is moved, as also the internal passions of our base affection by which it is daily solicited, & overruled, do so pervert our judgement, blind our understanding, infect our wills, as we may say with the prophet defecit me virtus mea & lumen oculorum meorum non est mecum my force did fail me and I have not the use of my sight: this he said by reason of his great fall from gods grace of which being deprived he was blinded with brutish concupiscence and made a slave unto his passions therefore he said possederunt nos alij domini absque te: we forsake the o god and do yield ourselves to other lords which are our sinister desires which we follow, and self will whose unreasonable commandements we obey, the which hath so grievously wounded our souls that it can never be cured, but at the great cost and charges of our said proper will that inflicted the same, and as swelling ulcers must be healed be hot burning iron, by which the deadly canker which lieth under the flesh may be taken away, so this poisoned canker which lurketh in our hearts and gnaweth our entrails, by which we languish and pine away, cannot be healed but by sharp medicine of troubles and persecutions, and as the apostle saith virtus in infirmitate perficitur the perfection of virtue is made known in adversity, 
2. Cor. i●  for as Roses the more they be priest the better they smell, frankincense before it be cast unto the fire showeth not his virtue, nor our flesh before it be severely punished, and restrained of her pernicious, & dangerous liberty acknowledged either superior, to command it, or law to bridle and direct it: Alexander the great being wounded with an arrow in his side, did acknowledge himself to be amortal man, where as before through victories gotten in so many battles, & the conquest obtained over so many nations, was so proud, that he commanded himself to be adored as god, 
Prover. 28.  therefore the holy ghost said beatus est home qui semper est pavidus. Happy is that man that is always fearful of himself. by liberty we become dissolute, and careless, by restraint wareful, & circumspect, the Romans giving liberty unto the Bactrians for that they did secure the Consul Rufus in the spartan wars, they refused it, saying that by liberty they should become slaves. The common wealth of the Lacedæmonians being so glorious, & renowned in many excellent virtues, so soon at it began to live at quiet, presently declined, and at length fell to ruin, the which may be Known and verified of the Romans, by the contention that was betwixt Cato and Scipio Nasica: Cato was of opinion that Carthage should be altogether destroyed. Scipio would have it preserved, for that the Romans having no adversaries abroad through long peace, and quietness, should be weakened: woe be unro you Rome, saith he, if Carthage stand not; for external wars being ended, then intestine variance, and civil discord was renewed betwixt the Romans themselves, which was the cause of greater calamity among them, than all the foreign wars they had against their foreign enemies.  
The universal peace of the church was the cause, that many horrible dissensions, and dangerous schisms were amongst church men, among whon through long quietness, the key of knowledge failed in many, iniquity did abound, and charirie waxed cold wherefore Isaiah, 
Isa 37. D. Per. ●er. 33 i● Cant.  cried out in pace amaritudo mea amarissima in peace I am most disquieted, and as S. Augustine saith the persecution of tyrants is grievous, the persecution of heretics is worse, but that of voluptuous pleasures and quiet rest, is the most dangerous of all; because as S. Chrysost. 
D. Chrys.  said tormenta faciebant martyrs: blandimenta vero Epicuros. torments makes martyrs, pleasures epicures, of which peace the spouse in the canticles (saith) nigra sum sed formosa filie Jerusalem. 
Cant. 1. v. ●  I am black but well favoured (o daughters of Jerusalem) which words Origenes interpreted to be spoken of the soul of man, which by the grace gotten in affliction, is purified, and made beautiful, which before by long quietness, and our corruptible inclination te ●ūto, was deformed. David through long peace, and tranquillity of spiritual consolation, 
Psal. 29.  said, in abundantia mea non movebor in aeternum in abundance of long rest, and divine consolation I shall never be moved; which was the cause as S. Basil saith that David fell so grievously, and said after wards non est pax ossibus meis my bones have no rest, 
Psal. 37.  & in flagellis paratus sum: & dolour meus in conspectu meo semper?: I prepare myself for gods discipline, and my grief is always before mine eyes, and lest the manifold graces, and privileges of the apostle should be the occasion of his fall of he should take pride thereof or think himself secure, and void of any danger, he said ne magnitudo revelationum extollat me, etc. 
2. Corin. 1●  lest the manifold revelations of god should puff me up, the sting of the flesh which is the angel of Satan doth buffet me; it was said unto Adam by god maledicta terra in opere tuo: in laboribus commedes de ea, 
Gene. 3.  spinas & tribulos, germinabit tibi cursed is the earth in thy work in thy labour thou shalt eat thy bread, thorns and thistles it shall bring forth unto thee, and altlough there were no devil to tempt us, the flesh that bringeth forth the said briars, ad thistles tempteth us, and endeavoureth to defile us, with her raging concupiscence, the world laboureth with his vanity to overthrow us, the soul with her pride to confound us, and beside there is a devil that vexeth us, and tempts us to fall away from god every day quia hic enim nobis colluctatio adverfus carnem & sanguinem sed adversus principes, 
ad Fps. 6.  etc. For we do not only struggle with flesh, and blood: but we have our combat against the power, and strength of the princes of darkness, as long as we live, in this world we ought not to expect peace, and as long as we be compassed with so many adversaries we ought not to fear their invasions, and as long as we are sailing in the dangerous sea of this world in which we must pass through the dangerous gulf of death we must pass by the narrovue way of penance, and mortification, if we mean to come unto life, and not through the broad wide way of pleasures, unless we intend to fall into confusion. there is nothing so hurtful for a christian soldier, as the pleasures of this world, unto which we dedicat our selves if we had no adversaries to withdraw us from them. the soldiers of Hannibal after the famous victory obtained in the battle of Canas against the Romans, through wanton pleasures and rest, unto which they gave themselves, at Capua were after so softened, and enfeebled, that they, which were able to endure great traveles, 
Plut. in vi ta Hamb.  and sustain much labour whereby they did win many battles, against the Romans, were by their own quietness, and pleasures, vanquished, and overcome by their said enemies: all ecclesiastical histotories do bear witness that the church of Christ, is fubiect to confusion, and danger in time of any peace, 
Cyp. serm. de lapsis.  or quietness: S. Cyprian also doth verify the same: Dominus inquit probare suam familiam voluit, & quia traditam nobis divinitus disciplinam, pax longa corruperat iacentem fidem & paene dixerim dormientem censura celestis erexit studebant singuli augendo patrimonio, non in sacerdotio religio devota, non in praesbiteris fides integra, non in operibus misericordia, non in moribus disciplina: our lord, saith he, would try his family, and because god's religion was corrupted by long peace, and our faith which languished, by long quietness, was by celestial correction raised up: every one did study how to augment his patrimony: in priesthood no devotion was observed: in churchmen faith was not sincerely kept: their works were without mercy: and their manners without discipline; this infamy, and disorder brought in by the tranquillity of the church, as the good martyr telleth, 
D. Aug. de vera relag. ●. 8.  was reform, by the persecution and troubles thereof, for as, S. Aug. saith multa ad fidem catholicam pertinentia dum hereticorum callida inquietudine vexantur: the vexations, and disquietness of heretics redowndeth to the good of the catholic faith, that it may redefended against them, that it may be more duly examined more diligentie considered, more dutifully observed, more clearly understood, more fervently preached, and being brought in question by the adversary, may be religiously embraced, so god may be glorified, Christ honoured, our faith renowned, the constancy of the good confirmed, the weak strengthened, the heretic confounded and Satan overthrown thus far S. Aug. 
Chry. in Math. 20.  unto which agreeth Saint Chrys. virtus fidet in periculis securaest, in securitate periclitatur the virtue of faith in danger, is secure, in security is in danger, for nothing saith he abateth the force o faith, so moch as long peace, holy Arsenius, after that he obtained of god to be delivered of some temptations, by which he was attached, and finding himself by long rest, and quietness to be more negligent, and careless of himself, did reneve his combat with himself, and sought of god the former temptations, this was the cause that god gave leave to the devil to vex job, gods meaning was nothing else, then to exercise his virtue, which becometh mortified with travels, and contradiction: the wheat that is not turned, is eaten with wesels, the garment that is not worn: is eaten with moths, the timber that is not seasoned: is spoiled with costlickes, the iron that is not wrought, is consumed with rust, bread long rept groweth mouldy, the faith of every christian is the better if it be tried, the goodness of every thing is known by the exercise thereof, and so your faith shallbe now perceived by your temptation and persecution, which is the fire according to S. Augustin: quo aurum rutilat, palia consumitur, perficitur peccator ne misere pereat, by which the gold is tried, the rust is consumed, the sinner purified, and made perfect, that he should not perish miserably, unto which agreed. S. john Chrys. 
Chrys. lib. 4 serm. 1. the marryrolog. hom. 3.  ut infirmatur peccator adversis: sic justus tentationibus roboratur, as the sinner is weakened by adversirie: so the just is confirmed thereby: although many of you in this persecution shall deny Christ, yet I hope Christ shallbe more glorified by such as shall confess him unto their death, than his church scandalised, by such as shall forsake the same: assuring yourselves, that there is no other cause why god doth suffer this persecution against his church, them for the good of you, that are the members thereof, and for the exercise, and practise of your virtue, and manifold influences of gods grace bestowed upon you by which you may be defended against your adversaries. God did suffer amongst the children of Israel jebeseus to exercise their strength, and to try their vallure: god did assure them the land of promise, but none did inter unto it, but such as overcame the fierce inhabitants thereof, against whom the Israelites were to fight: no more can we inter into the promised land of heaven, unless we overcome courageously the devils, and his instruments, which indewored to hinder us of the passage thereof, for which they so often provoke us to the skirmish, and therefore god permitteth heretics for the trial of catholics, the wicked for the exercise of the good, and varres against his soldieurs to give them a glorious crown if they will overcome, a pay for their pain, a reward for their labour, and glory if they will fight valiantly.   

THE BLOOD OF Martyrs is the seed of the church which more increaseth by the sufferance of godly people.  
CAP. X.  
THe natural histories do declare, that there is no better remedy for a withered tree, to bring fourth fruit: then to sprinkle, and moisten the body thereof with the blood of man: so the church of god which did seem to whither away, and decay by long peace and rest with the blood of martyrs doth flourish with saints, and holy men. according to Tertulian: 
T●rt. in Ap. Io. 12  sanguis martyrum est semen christianorum: & granum cadens in terram ubi mortuum fuerit multum fructum affert, the blood of martyrs is the seed of christians, and the grain that falleth unto the earth when it is dead, bringeth fourth abundance of fruit, the blessed Ignatius said that he himself was one of the grains of Christ: for if the grain be not dead in the earth, there groweth no fruit of it, if Christ had not died for the church, none had been a martyr, and because he suffered for his church being his spouse, she indeavoreth to reward him in the same coin, and to give unto him blood for blood, and so she says in Exodus and in the Psal. 
Exo. 4. & Psal. 115.  quid retribuam Domino pro omnibus quae retribuit mihi what shall I render unto him for all that he giveth unto me: 
Apo. ●.  qui dilexit nos & lavit nos a peccatis nostris sanguine suo: which loved us and washed us from our sins: the church doth both promiss, and perform saying calicem salutaris accipiam, 
Psal. 115. Ma●●. 5.26  & nomen Domini invocabo. I will pledge him in that bitter chalice, which he drunk unto us. he was the first, that drunk of this cup, and the first grain of his gospel that was dead in the earth, and primogenitus mortuorum the first child that entered the celestial paradise, and therefore many blessed children are also dead with him, by whose sufferance and death god is glorified, the church honoured, sustained, and established, as a certaine holy martyr saith Sanguine fundata est Ecclesia, sanguin● caepit. Sanguine succrevit sanguine finis erit. by blood the church was funded, by blood it began, by blood it continued, and by blood shall have an end. as a man cannot live but, by the death, and blood of many beasts which are ordained for his sustentation, so the church of Christ, cannot well be sustained, but by the the blood of holy martyrs. In the old synagogue, wild beasts were offered unto god in sacrifice, by which god was contented, but now in the law of grace, not only the blood of Christ, was abundantly offered unto him. but also the blood of infinite blessed martyrs, as the prophet saith: 
Psal. 78.  effuderunt sanguinem sanctorum tuorum sicut aquam in circuitu Jerusalem. they have shed the blood of thy saints, as if it were water in the circuit of Jerusalem, qui sanguinem sanctorum & prophetarum effuderunt: 
Apo●a. 16.  which did shed the blood of the saints, & of the prophets, for there are offered more men unto god in sacrifice in the law of grace, than were beasts in the old la: and as S. Hierom. 
Epist. ad thron & Heliodo.  witnesseth for every day in the year five thousand martyrs unto his age: and since how many thousand did suffer? although the tyrants did indeavoure to raze the registers of blessed martyrs: yet we find, by such as be extant, that his computation is true, though it be rather wonderful then incredible; for at one time 200. 300. 400. 600. together was nothing, and that daily, and oftentimes, 2000 
Martyrer log 12. Octob.  3000. and more, some times in afric 4966. under Hunericus king of the Goathes, amongst whom there were many bishops, priests, deacons, and lay people which did receive the crown of martyrdom. I make no mention of the 6000. that were all put to death with their captain Mauritius, not of the 1000 that were crucified by Adrian, and Antony imperors in the mountain Ararar, not of the 10000●. Virgins that were put to death by the Hunns. but I cannot keep silence, that a whole city in phrigia was destroyed by the persecutor: so as neither woman nor child did escape the fury of the slaghter, such was the rage of the infernal dragon, who laboureth to overflow the earth with the blood of martyrs, 
Apud Gr●●os 26 decem.   
In the Calendar of February 28. in the city of Nicomedia by the commandment of Maximinus 200. christians were brent in the 2. of February in the same Calendar 3000. which did suffer at Rome and 3000. that did suffer at Jerusalem by Cosdore, what shall I speak of all the days of the year of all other countries, and places: the number that ended their lives by extreme torments, none knoweth, but he, that predestinated them, and hath given them grace to suffer, as also a crown for their sufferance, so as the church may say unto Christ that, which the wife of Moses said unto him at the circumcition of his son sponsus sanguinis tu mihi es you are unto me the spouse of blood even as the seed, 
Exod. 4.  that is sown in the field bringeth foarth no fruit, but by rain, and heat of the sun: so the catholic religion, which is the seed, that is sown in his church bringeth neither holiness or piety with it, unless it be watered by the blood of Christ, & his martyrs, neither can, it bud fourth, but by the burning and inflaming heat of the holy ghost which is the fire that Christ did say should burn in the hearts of his blessed martyrs: which are like as S. Augustine saith unto the children of Israel in Egypt the more they were oppressed, the more they did multiply: and as Leo Papa saith: 
Leo Papa in serm de natali alorū● Pes. & Pauli.  Ecclesia non minuitur persecutionibus, sed augetur, & semper Dominicus ager segete ditiore vestitur, dum grand quae singula cadent multiplicata nascuntur, nam occiso uno martyr plures surgebant fideles. The church by persecution diminisheth not, but rather increaseth, and our lords field is the more richer, that many grains do fall in it, because that every one doth multiply, for one martyr being made, many christians do rise and S. 
Amb. lib. 9 c. 10. 〈◊〉 lucam.  Ambrose saith sicut vinea dum ligatur erigitur & rescissa non minuitur sed augetur ita sancta plebs, etc. as the vine being tied riseth up, being lopped and cut, it increaseth: so the people of god when they be humbled, they be promoted unto which agreeth Cassiodorus. 
lib. variar ●.  novit Ecclesia beneficia Domini: triumphare de suis cladibus, ingravata persecutionibus si quidem proficit, afflictione semper augetur, sanguine martyrum irrigatur, trist●tia magis erigitur, angustia dilatatur, fletibus pascitur, ieiunijs reficitur: deinde potius crescit unde mundus deficit. The church knoweth gods benefits, to triumph for her calamities: for being laden with persecution she profiteth, by affliction alwayse increaseth, with the blood of martyrs she is watered, with heaviness she is exalted, with straightness she is enlarged, with tears she is nourished, with fasting it is refreshed, and in one word it prospereth with that by which the world decayeth: and therefore S. Augustine saith, that although by the persecution of heretics, the church doth suffer many tribulations, yet Christ turneth all that persecution to the good of his servants, which by their tribulation, 
Math. 5.  and affliction do obtain those blessings, which Christ in his gospel promiseth: saying blessed be you when you shallbe persecuted, for this persecution, and for his death ended therein, the blessed martyr saint Cyprian gave god thanks when the sentence of death was pronounced against him.   

OF GOD'S PVnishmentes which he inflicteth upon persecutors, although for a time they flourish.  
GAP. XI.  
I Vstus es Domine saith Heir. 
Abac. 1. Psal. ●2. Hier. 12 job. 21  & justa loquar ad te, quare via impiorum prosperatur, etc. Thou art just (o lord) and justly I will ask of thee, wherefore do the wicked prosper? here the holy man would feign put up a bill of complaint against god for suffering wicked, 
Aug. Ench c. 11. lib. de ordinec. 7 last. lib. de ira Dei. Isidor. lib de summ● hono jusebde praepa evan gelic● lib 3 Aug sib de ciui● c 8 & lib. ● c. ●8  and transgressors of his law to prosper. S. Augustine answereth to this question saying Deus cuius bonitas est potentia, etc. god whose goodness is his might and being omnipotent good, out of the evil he wreasteth good in disposing, and convetting the evil unto goodness, & by the pain, and punishment of sin, repaireth and amendeth the badness of sin, for if evil were not, there should be no use of vindicative justice to punish it, or of patience to be exercised by it and so he saith, 
aug Euch● 25.16. tom 3  melius enim Deus iudicavit de malis benefacere, quam mala nulla esse permittere: it is more convenient to god's judgement to convert the evil unto good, then to suffer none at all, & therefore he said that evil, and wicked people are suffered, 
aug in Ps 54 v 1  that god his wonderful goodness may be known, omnis malus aut ideo vivit, ut corrigatur, avi ideo vivit, ut per illum bonus exer ceatur and so evils are suffered, either for their correction, that do commit them, or for their trial, that do suffer them. for as in man there is no goodness without patience, which evil works: so there is no evil without pain which followeth sin as the shadow the body according to S. Gregory; 
Rom 2  unto which agreeth the apostle, ira & indignatio, etc. anger, wrath tribulation, and anguish upon the soul, that worketh iniquity: whereupon S. Aug. saith voluisti Domine, 
Aug. lib. 1. conf. c. 12  etc. it is thy will, o lord, and so we know it by experience, that a disordered soul is a sufficient punishment for itself. Hier. 
Hier. 2.  verifieth this also scito & vide, know and behold, what a doleful thing it is, to forsake god, and not to be possessed with his fear.  
God maketh a whip of the wicked to punish the faults, and reform the lives of his children, and as the father casteth the rod into the fire, with which he corrected his children: so god dealeth with these wicked people, whom he permitteth to increase in their mischief, & wicked plots until such as be predestinated be corrected, god's wrath appeased, and the reprobate be brought to their utter confusion, and so cast into that endless fire ordained for them: 
Apoc. 22.  qui nocet, noceat achue: & qui in sordibus est sordes●at: he that hurteth, let him hurt as yet, and he that is defiled: let him be defiled as yet. that god suffers the wicked to go on in their wicked purposes, and to afflict the good, his principal intention is the reformation, & salvation of the one, & not the damnation of the other: 
Isa. 10.  but woe be unto the wicked that are ordained to reform the vices of others, when they themselves are rather deformed then reform: the like woe was pronounced against Assur, and yet by Isaias he was called the rod of god's fury, and the club of his anger and yet by the said prophet it is said Assur shall fall by the swoerd, 
Isa. 31.  and his children shallbe slaves; god did raise up Saul as S. Cyprian says to afflict the people of Israel with manifold impositions, 
Cyp. lib. 3 Epl. 9  and exactions for contemning Samuel, or rather god in him: afterwards the said Saul forgetting himself, and despising the said Samuel, was deposed of his kingdom, and deprived of his life, god suffered Achab to persecute the Prophet Mycheas, but Achab was slain afterwards of his enemies; joran the son of Achab, and all his progeny were put to death by jehu; I will said the prophet unto jehu require the blood of all the servants and Prophets of god at the hands of jesabel. 
● Reg. 3i.  When Zacharias the prophet was murdered in the house of god, at his death he said Videat Dominus & requirat: 
3. Reg. 3i.  let god behold and revenge, 
3 Reg 22  the servants of King joas, by whose will he died, insulted upon the said joas, 
4 Reg 9  and slew him in his bed. Amasias' King of juda, 
2 para i4 2 para 29  for the like offence had no better end, his son Ozias for usurping the function of the priest, was strucken with a leprosy: who would not fear aswell the horrible punishments of the rebellious conventicle of Chore Dathan, and Abiran, who for not obeying Moses, and Aaron were swallowed of the earth; 
Ezech 5  as also that of Manasses the persecutor of Isaias, and Zedechias the persecutor of Hieremie qui vos tangit etc. 
Zach ● 4  which toucheth you saith the holy ghost toucheth the apple of mine eye. 
Lu● il  Christ saith the blood of Zacharias the prophet, whom you have killed betwixt the temple, and the alter, shallbe required at your hands. the most grievous calamities, and horrible punishments of the vagabond dispersed jew throughout all nations, their hardness of heart, and obduration in their infidelity, unto which their wilful, and blind passions have brought them their incorrigible, and untractable humours, which by no reason, or authority of scripture can be reclaimed, is nothing else then gods just judgement executed upon them by the Romans, (to avoid whose government they put Christ to death) for the blood of our saviour, according to their own decree: sanguis eius supernos etc. saying: let is blood light upon us, and our posterity. Pilat then precedent of jury that gave sentence of death against him and condemned him, was partaker of the punishments inflicted for the same (as Eusebius and Nycephorus do write) for being in disgrace by Tiberius the emperor, 
Euse. Hyst. Eccl. lib. ●. c. 7. Nycep lib. 2. c. 10.  and banished by Caius and being tormented by his guilty conscience, did kill himself. unto the like miserable end, Anna, and Cayphas were subject as those authors do wright. It is recorded by all ecclesiastical histories that persecutors do seldom escape a bad end, omitting pagan princes, I thought good to set down a few examples of heretical tyramntes and of some catholics. Constantius the Arrian emperor, 
Atha. epi. ad solutariam vi●● agenies  and a greaet persecutor of Liberius the Pope, & of S. Athanasius & other catholic bishops usurping unto him selue the determination of ecclesiastical causes, 
Amiann● Marcell. lib. 22. Ambr. lib. 31  ended most miserably as the said Ath. witnesseth, Valens, a cruel persecutor of the church and of Isai the monk for reproving him for his cruelty, was by the Goathes with many of his nobility burned in flying from them.  
Valentiman the younger a great persecutor of S. Ambrose was hanged by his own servants as the said S. 
●●b lib 5 ●pistolarū 32  Ambro. declareth. Anastasius a great persecutor of priests, and religious people, & therefore excommunicated by Gelasius the Pope was strucken down by a thunderbolt as Eutropius writeth. 
Eutrop 4 ●p 34  Mauritius the emperor a great disturber of S. Gregory, who thus writ unto him, if the sins of Gregory said he be such, as they be insufferable, the sins of S. Peter are not such, whose place I hold, was apprehended by an ordinary soldier of his own called Phoca, having exalted himself unto the imperial throne, after killing his wife, and children in his presence, did hang himself upon a gibber, and being upon the ladder, he uttered these words justus es Domine, etc. 
Blundus li 3 decad 1 ●aul●sd●● c●●us li ●8  O lord thou art just, & right is thy judgement, Constance the nephew of Heraclius, which banished Martin the Pope, was slain in Cicilia of his own servants: the like end did happen also unto Michael the emperor. what should I remember the death of Constantius the son of Leo, of Henry the 4. 
S●n a●● to 3 in Cons●●ce 〈◊〉 Mechaele  the first emperor of the west, of Frederick the 2. Frederk Barbarosa, Philip, 
Sigober ad ann 778  Otho the 4. Conradus, Manfredus Lodouick the 4. and other emperors, and kings that were great persecutors of the church, and of the pastors thereof as Nauclerus, Gone brard, Caesar Baro. do witness, which also do declare the miserable end of many kings, and princes of England. for expelling and banishing bishops out of their several diocese also the said Caesar Baro. 
Beda lib 4 cap 26 hist Eccles  anno, Domini 684. and venerable Beda do testify the miserable end of Efridus king of the North part of England. I will put down the said Beda his own words translated out of Latin; Elfridus having sent Bertus with an army into Ireland, wasted and spoiled most miserably the innocent nation & always most friendly unto the english, so as the sword of the enemy did not spare church, or monastery, the people of the Island tesisted them the best they could, and called, on gods help against them & to revenge their affliction, and although cursers, and ill tongued cannot possess the Kingdom of heaven, yet it is believed, such as were cursed for their impiety, did the sooner receive punishment, according their desert god exacting the same, whereas the year following the said King rashly, and without advise of his council, and against the will of Cuthbert of blessed Memory, which was of late made bishop, invaded his neighbour's dominions, and being brought unto great straightness and difficulty, his army, and himself was slain the year of his age 40. and of his reign the 15. & his friends did prohibit him to enterprise this war, but be cause the year before he refused to hear the most reverend father Egebert, that he should not impugn and afflict Ireland hurting him nothing, it is given him as a pnnishment not to hear those that laboured to withdraw him from destruction, from which time the powet of England began to ebb, and decline this far venerable Beda a holy saint of the english nation if Oza for touching the ark of god being a place wheare the table of the law, 
a Reg 7  Moses' rod and other relics were kept, was strucken down dead with a thunderbolt. the beasts wear stoned to death for going upon the mountain. 
4 Reg 13  why should not reasonable people be severely punished of god for embrewing their murdering hands with the innocent blood of his saints, which be not dead things, as the ark wear, but the living temples of the holy ghost, which are mediators betwixt god, and man: whose authority given unto them by Christ exceedeth the power and jurisdiction either of kings upon the earth, or angels in heaven which have power over the souls of monarch, and emperors, 
Io 20 Mat 218  unto whom our saviour saith whose sins soever you forgive in earth they shallbe forgiven in heaven, etc. of whom, S. Peter saith vos autem genus electum, 
Pec c 2  regal sacerdotium gens sanctae etc. you are the chosen stock, the hinglie priesthood, the holy family, people picked out, that you should declare his wonders etc. although many priests be ignorant, and full of imperfections, for amongst so many, there must be some good & some bad the church of Christ being like unto the net of the gospel, that draweth all sort of fishes. for in this church we say dimit nobis, etc. forgive us our trespasses & of which trespasses the apostles tgem selves being the first fruit of the holy gkoast were not exempted when they said we offend god in many things, 
Psal. 13 52 Eccle. 7 Prou. 20. jac. 1 1. Io. 1. High 2. Conc. Nileni.  and if we say we have no sin we deceive ourselves, as S. john saith, amongst the apostles there was a judas & among the angels which are puri actus, pure spirits, and incorruptible there were many that fell among the children of Adam, the murderer Cain and innoe cent Abel: even so among priests, and although there are many, by whose evil life, and ungodly behaviour the church suffereth great scandal, yet thrankes be to god, there are many virtuous, godly, continent, not ytched with ambition, not defiled with riotousness, not blinded with covetousness, not infected, or spotted with any mortal offence, whose conversation is in heaven, and whose glory is the sincerity of an undefiled conscience, whose continual exercise is the mortification of their proper appetites, and whose treasure is a soul decked, and replenished with the influence of grace, and the virtues that do follow it, & as S. 
Augaract. 5. ●●ea.  Augustin saith Sacerdos si Luxuriosus est, siavarus, etc. If the priest be riotous, covetous, or proud what passeth through his hands, is not defiled, the sacraments that he handles remain unspoted, for as the purgation that the physician sendeth is nothing the worse for the patiented, though he that ministereth it unto him, be bad. so the sacraments of the law of grace, which are send from the phyfition of our souls, by the priest for the curing of the disease thereof, have not their virtue from the priest, that ministereth them, but by the merits of Christ his passion, that ordained them: and as the priests in the old law being but figures of the priesthood of the law of grace were obeyed of the people under pain of death, 
Deutr. ●7  much more Christ his priests, should be obeyed of Christians, of whom himself spoke these words whosoever despiseth you despiseth me, 
〈…〉  and whoso ever heareth you heareth me and as S. Cyprian saith qui Christo non credit sacerdotem facienti, 
lib. 4. ep. 9  postea credere incipiet sacerdoti vindicanti whosoever that believeth not Christ ordaining and instituting priesthood he must belcue Christ revenging the quarrel of priests, and especially on those that punish them as traitors, and banish them as offenders.    

THE SECOND BOOK WHEREIN THE doubtful are resolved.  
The sanctity of those that planted the catholic religion and the impiety of the impugners thereof, aught to confirm our religion.  

CAP. I.  
WHen faith is a virtue infused by god, by which we do believe, every thing, that god doth reveal unto his church, and the church doth propose unto the faithful to believe, than Caluin, and Luder have no faith, when they do not believe in the Catholic church, nor in the communion of Saints, etc. for according to all the divins, and to the holy scriptures whosoever believes not every article of our faith, hath no faith, and when these, do misbeleeve most, or all the said articles they can have no solid, or sound faith at all. Religion is nothing else then a binding, and consecrating of ourselves unto god in such sort, as we should never forsake him, & when Luder, and calvin and the rest of the apostles of their pretended reformation, or rather of their own confusion and manifest destruction of all religion, and piety, have quite forsaken god, unto whom by solemn vow they were dedicated, have, forsaken their religion, have brocken their promiss, have volated, and transgressed their sacred vows, and have caused others to do the like. we may easily perceive that there is no religion in them, and when they have no religion themselves: how may we become religious by them, when in their dealings we see nothing but all irreligious impiety: the effect of good religion are good works according to S. james to visit and succurre orphans, 
jac. ●  and widows in their tribulation, and to keep himself unspotted in this world, what good works may we expect of these people, that do say that all our good works are sinful, that god doth not care for them, that according to Luder his doctrine the more detestable a man is, the more acceptable before god, and according to calvin, god is the author of sin, and all wickedness, not only the efficient or physical cause that worketh sin, but also the moral cause that persuadeth it: that when sanctity according to S. Thomas is the flower of religion, 
5 Th●i 2 ●. 6.  which is nothinh else then to offer unto god our soul with all the powers thereof unspotted, and void of all filth of deadly sin, and the handmaids of which sanctity be prayers, and devotion: 
D. Th. ibid.  by the one we do enjoy gods familiar presence: by the other we obtain promptitude, and willingness to serve him. what sanctity prayers, or devotion may we expect of them, when they be impious contemners and blasphemers thereof, when they with all devilish despite, and rageful tyranny persecute not only the professors thereof, but also, churches, monasteries, chapels, oratory's and all other places where the same may be exercised, disproving, dissanulling, and despising all religious vows, and votaries, for by solemn vows, we may become perfect servants of Christ, and intimate with him, and become as it were dead to this world, 
2. Timo. 2.  according to the apostle, that such should not intermeddle with any worldly business and according to. 
Naz. in Car ad Hel●.  S. Nazianzen which do segregate themselves from the conversation of this world, and do consecrated their lives unto god, which being elevated above the earth, and being without wife or children, their intentive care is to worship, and honour god with hymns, and prayers both day, and night, & in another place he said speaking of those religious people, these have nothing to do with this and yet have all things therein, 
Ora 1. in jul.  which are the lords of the world, these I say for their mortification are immortal, and for their little meddling with the world, are joined unto god, and for their solitariness in the same do embrace the joy of the other world. this far Naz. and although many wicked apostates have abused this sacred institution, by running out of it (as Luder and calvin and the rest of their apostles, and teachers of their irreligious doctrine have done) that makes not the religion bad, but rather good: no more than the 9 orders of angelical Hierarchy for that lucifer and the rest of his followers, through pried fell from it, nor the apostolic order of Christ, for that judas through covetousness, run out of it, nor the mercy of god, the worse though it be abused by presumptuous sinners, who are the more prone to sin, because god is merciful. and truly if there were no other reason to confirm and prove our holy catholic religion, then that such detestable, and abominable apostates, so vicious in their lives, so impious and blasphemous in their doctrine, so variable uncertain and faithless in their faith, so confused in their proceedings, who without order authority or apostolic spirit or commission licentiously, and excursivelie do range abroad preaching their irreligious heresies condemned, rejected, and anathematized by all general counsels, and specially by the famous authentical general council of Trent, which was an a assembly of all the patriarchs, Archbishops, bishops, prelate's, generales of holy orders, Abbots, doctors, and divins of all Christiendome, should (I say) ympugne and disprove the same, it should be an evident argument to confound the heretic and confirm the catholic.  
Now let us come unto the apostles that did first plant our catholic religion in Ireland, some authors do write that S. james Maior was in Ireland, being by wound driven thither, 
Caesar Par anno Chrisii 429 is. 5 num. 8.  Paladius the pope's legate (as Caesar Baronius witnesseth) did preach in Ireland and afterwards Saint Patrick was sent thither by Celestinus pope as the said Bar. declareth anno Christi 431. num. 191. Gigebertus in chronica, who with an a apostolical spirit, servant prayers, long fasting, austere mortification, sharp discipline, religious observation of all spiritual perfection, and fervent charity, did subdue that kingdom unto the standarte of the cross & the sweet yoke of Christ his laws, his most holy life, and the strange wounders and miracles, that god did work by him, was an evident witness that his doctrine was of god. otherwise how could a poor soul void of all hmaine forces, and worldly policies subdue in one quarter of a year, a borbarous, vicious and untractable nation unto such hard laws, both unto our capacity unreasonable, and unto flesh and blood yrcksom and intolerable, unless god whose work he had in hand, had helped and cooperat withim, by strange miracles, both wonderful to be seen, and impossible to be done by humane power. what is more dissonant to our gross sensible judgement and knowledge, than that Christ should be the son of a virgin, and that he was god and man, and that being god, whose nature is immortal, and ympassible should die, should be crucified as a thief, should be dead and buried, & and that the same god is he, that we receive, under the vail of accidents of bread and wine in the eucharist, that being fed with Christ, we may be purified and sanctified by him, and that Christ according to his deity is one with the father, and the holy ghost united in one nature, substance or essence and perfection, only distinct and different from god the father and the holy ghost in certain notions, person, or hypostasis: and that the body being converted unto ashes must appear before Christ, that was so crucihed by man to receive according to his deserts. what is more loathsome unto flesh, and blood, then to be crucified and mortified, unto this world, and to be deprived of all corruptible appetites thereof, to follow Christ crucified, to walk in the straight narrow way of his cross, and to despise detest & abhor the broad way of the licentious doctrine of these heretics, for if we leave of our faith, which according to S. Gregory hath no merit when human reason giveth experience, the doctrine of those apostates is more agreeable unto our senses and more conformable unto flesh and blood, and more pleasant unto our corrupt nature, which inclineth to follow licentious liberty, and the works of darkness, which are voluptuous pleasures, beastly concupiscence, without any restrainct of any spiritual law, without observation of vows: without any regard of the sacrament of penance & the 3. essential parts thereof, as contrition, confession, and satisfaction, which is the only medicine ordained by Christ to cure & heal the wounds of our poor soul corrupted and languished with sin, without any devotion or respect to any religion, religious ceremonies, sacrifices and sacraments, churches, and oratory's ordained by our ancetoures for the service of god: all which they do destroy, where they have any poawer: and in steed thereof, do endeavour to plant a negative religion, which according to the phplosopher est malignan 'tis naturae quicquia ante se invevit destruit: is of a malignant nature whatsoever it findeth besor, it doth destroy the same, for there is no religion, order, observation, that the church of god had at any time but this infernal heresy laboureth to abolish and overtrowe it quite.  
Now having heard and to your greatest grief felt the works and endeavoures of Luder, & calvin: wherein they applied themselves, I thought good to speak a little of our country saints whose zeal, charity, holiness of life many nations were converted unto the faith of Christ. of which I will put down some few examples, if if we may believe venerable Beda that did write the life of S. Patrick and of other saints of Irland (said) that they were a mirror and spectacle of all religious perfection. 
Beda lib. 3 na. 4. histo. Aug●.  and sanctity. of S. Columbanus he writeth thus. Columbanus came out of Ireland in his habit, and life a famous monk to preach christian religion, unto the Pictes Meilochon being a most mighty king of that nations the year of our lord 565. and converted that nation by word and example unto the faith of Christ before he was come into England, he founded a most famous monastery in Ireland, which for the abundance of oaks, is called in the Irish tongue deragh that is to say the field of oackes out of which monasteries many other monasteries were made by his disciples in England and Ireland. 
anno Chrisli 365. nu. 30. Bed. lib. 3.27. hist. anno Christi. 64.  the same doth Caesar Baro. confirm. In Ireland saith the said Beda many noble and mean people when Finan and Colman were bishops there, departing out of England for obtaining of divine knouledge and for embracing a continent life: some did enter into religion, consecrating themselves unto the service of almighty god: others did labour to get and purchase knowledge, and science, for whom Irishmen most gladly erected seminaries furnishing them with bookces, and all other necessaries for their purpose withot money or reward. this far venerable Beda of the charity of Ireland towards Englismen. 
D. Ber. in vita S. Malach.  S. ●ern. also in the life of S. Malach. bishop of lismore saith that there was a monastery in Ireland which was the mother of many thousand monasteries, he added also a most holy place & fertile of saints, which most abundantly did fructify unto god so as one of the children of that holy monasteries ercted 100 monasteries: of this we may gather how many were the rest, that Ireland, yielded so as S. Ber. 
Psal. 64.  saith: the verse of David unto Ireland may be applied visitasti terram & inebriasti eam multiplicasti eam: o lord thowe hast visited the earth thou hast owerflowe it with sanctity and thou hast abundantly enriched the same with holiness, and the swaremes of sanctes did not only multiply in Ireland, and in the countries adjoining, but also they made their inundation into external nations, of which Columbanus came into our parts of France, and made the monastery of Luxovia so great and so religious, that the quire thereof was never any moment both day and night without praising of god. thus far, S. Bern. of the religion of Ireland, which calleth S. Malachias a second Moses, and a second Aaron, who was a sufficient witness of his life, and death, for he died with him in his monastery of Clarevall, whose body is keipt there until this day as a most precious relic, what shall I say of the blessed S. Romoaldas the king of Ireland his son Atchbishop of Mekline in Flanders and Patron of that country, of Dymna the king of Leinster his daughter, that was martyred in Flanders, of S. Folianus the brother of holy Furseus the apostle of Austria, of holy Brandon that hath convetted unto Christ so many Islands in the Ocean sea, and some of them this day are called the Islands of S. 
Plath. de bono status religiosi lib 2. c. 27  Brandon so holy in his life and so miraculous in works, that it is a wonder so hear thereof: of the 3 sons of Vrbian king of Ireland which were called Froseus, Folianus, and Vltanus all blessed sanctes, which ann. DCL. came into France and were received most courteously of King Clodoveus and obtained of him licence to erect a monastery in France, 
apud Ta●iniac.  what shall I speak of kilian of whom Laurentius Surius speaketh thus, kilian of the scotish nation, truly I mean Ireland, it is a fertile Island in the Ocean sea but more fertile of Saints and holy men of which I relie rejoiceth for Columbanus, Germany is enriched with Gallus, 
●. julii.  France is renowned for kilian, which did suffer martyrdom and convetted unto the faith all Languedoc and the cuntris' adjoining. this far Surrius these godly people in nothing did labour so much, as in converting souls unto god, by mortifying their bodies, by showing virtuous examples of good life unto all those with whom they did converse, for Ireland in multitude of sanctes, in austerity of life, in heavenly conversation, was not inferior to any nation in the world, exceipt for martyrdom. the reason whereof the Archbushopp of Cashall being demaunof Geraldus Cambrensis secretary to king john in Ireland, wherefore Ireland having so many sanctes, yielded no martyrs, did show, that Irish people, although they were barbaro ', yet would never imbrue their hands with the blood of such people: but now (saith he) when you are come among us. we shall not want martyrs, truly you have had of late days constant martyrs, as you cannot be ignorant thereof, and perhaps ere long you may have more, if your persecution shall continue, and also if you be as resolute, and determined to persevere in your ancient faith, as your persecutors be cruel to try your patience by the effusion of your blood. this is the time of your merit, by your sufferance, now you are brought unto the field of your combat, & unto the skirmish of your coronation, if you be determined to die, rather than to make a shipwreck of your faith, which have brought forth so many blessed saints of your own nation, by whose godly example your faith is confirmed, your country renowned, and god glorified. hold it for certain that these holy people and the brood of calvin can never take rest in one Kingdom, jacob and Esau could never agree. and although they had one father called Isaac and Rebcca to their mother, yet they never possessed one inheritance, nor enjoyed one patrimony, & although they were in one belly, and were borne at one time, 
Exod. 32.  yet they have not one heaven, jacob for obeying his mother had the benediction of the father, who prayed unto god, that his posterity should multiply as the sands of the sea, these blessed saints forobeing the catholic church, which signified Rebecea have the fathers benediction, & are multiplied as the sands of the sea & the stars of heaven. what are the virtuous religious gentlemés, that despise the world, forsake lands and great possessions, deny themselves. and embrace the cross of our saviour in humility, in voluntary poverty, perfect obedience, and perpetual continency, but the posterity of these blessed saints is the fruit of this benediction, and the effect of their religion seeing that evety cause is known by his effect, every tree by his fruit, and the faith of every Christian by his charity, we must think that the catholic religion is the only true religion, that procureth such heroical resolutions in men's breasts, by which they be so austere in their mortification, so mortified in their passions, so evangelical in their conversation, and so charitable in their works of which we have many blessed examples: was that not a great charity of F. Thomas whit natural of Clommel seeing many poor scholars of his nation in great misery in Valodolid in Castille having no means to continue their study, nor language to beg, having given over his own private commodity, did recollect & reduce them to one place, which he maintained by his industry and begging, until by his petition to Philip the second anno domini 1993. a college of Irish students was founded. the like charity f. john Huling natural of wexford did exercise in Lisbon, for by his industry, and the charity of godly people did relieve a certain number of Irîsh youths and in the time of plague in Lisbon sought licence of his superior to serve in the hospital of the plague whereof he died. which was a sufficient sign of his great charity. master Chrystopher Cusake did imitate thief good people, for he being com unto Flanders to study, and finding many virtuous youths of his nation of ripe wit and sharp judgement, not able to go forward in their learning, for want of exhibition: did give unto them what money he had, as also did give over his intended purpose of study, & by his industry great chatihe and begging sustaineth, 100 poor scholars in Flanders who will not admire the charity of S. Morris Kent priest natural of Kill malock, who publicly appeared before S. john Norrice then lord precedent of Munster, to tedeeme his host m. Victor whit of clonmel out of prison: in which he was Kept by the said L. Precedent for Keeping the said priest în his house, master whit was enlarged and his guest was hanged and quartered: this great charity cannot come but from a good faith. these exextraordinarie works do declare a sound religion. these be they that are ordained ut completentur muri Hierusalim to make up the number of such that are appointed for Hierusalim. so as by this means you may perceeae whither these blessed people or the ukhelps of calvin have the true catholic and apostolic religion.   

THE CONTINVANCE of our religion in Ireland almost these 1●02. by lawful, & apostolic succession, is an evident pro●f that it is the right catholic religion.  
CAP. II.  
IT is decreed, 
D●th ●ued l. 12. ar. ●5 Scot in 4. d 15. q 2. 〈◊〉 lord omuth Adrta. g. de pr●seripti●●e Soto 4. deiust q S. Medic● d ce dearest Canno. 16. q. 3. ex c an ne●i vir go cap ●●uali de prescr●p ●ege premade●ff●de usutupion  and ennacted by all canon, and civil laws that whosoever possesseth any land or immovable goods the space of. 20. or. 30. years which is the greatest time that any la doth give. that so long a possession doth prescribe, viz. that he is the right owner and lord of the same of which he hath the possession, so as he be possessor bonae fiaet. 1. bonae conscientiae that is to say, that he is certain all that time of the just title thereof, to be his, and none else during that time should have any claim, or just challenge thereunto, and if after that time of. 20. or. 30. years any claim, or challenge be made against any such lands possessed bona fide so long time, though the said challenge be never so just, it cannot remove the defendant from his possession, and he may with a safe conscience Keep the said lands, or any such immovable thing, and this is called prescripsion if it be movable thing, the said laws do give no more then. 4. years and this is called usucapio. when we have possession of our religion 1202. years from posterity to posterity, from council to council, from age to age, which was foretold by the oracles of the prophets, that was signified by the faith of the patriarchs, which was declared and delivered unto us by the creed and preaching of the apostles, which was sealed by the blood of so many millions of martyrs, which was beautified by vows of so many blessed virgins whic was established by miracles and wonders, which was by charity increased, by the judgement, and sentences of the universal catholic church defined by the decrees, and definitions of all Saints, and general counsels approved, by the mutual and uniform consent of all nations tried, by the conversion of all Kingdoms and provinces made Known, & illumined, by the heretics of all ages impugned, and persecuted, & by their persecution made firm perfect, and steadfast, and which by the lawful, and continual succession of Popes and bishops from. S. Peter unto Paulus 5. 
Au. epistola 165 & 42 Item contra epi stolam funda c. 4  that now reigns confirmed: if S. Aug. only by the succession of S. Peter unto Anastasius that was Pope in his time did prove the catholic religion to be in the church of Rome. if S. Ambrose did prove it from S. Peter unto Damasus: if S. 
Cypr. lib 1 ep 6 by'r li 3 de consia ad Eu Am sup 1 T● 3  Cyprian did prove it from S. Peter unto Fabian, and Cornelius, if S. Bernard did prove it from S. Peter unto Eugenius if every one of them did prove it by apostolic succession from. S. Peter unto their time, have not we greater reason to believe our catholic religion to be at Rome, and from thence to come unto our country and unto other places of Europe by apostolic and oderlie succession, issuing from the same church, if we can show the same succession, from S. Peter unto Paulus Quintus now Pope, for we have no other religion then that, that S. Patrick brought from Rome: of which thanks be to our redeemer we have the possession almost 1202 though we be of late years by Luder and Caluin and by their followers disturbed, and disquieted therein. will not you accounted him a wrangler, and a troublesome mate, that would go about to take a way your living from you, of which you have not only the possession, but also the just title thereof avowched unto you by the verdict of all the juries of Ireland, and confirmed unto you by the general decree of all statutes, and courts of parliament of the same, but our religion being confirmed unto us by all the gegenerall parlementes not only of one Kingdom, but of all Christendom, aught to be unto us undoubtful, and certain, and all such mates to be reputed for wranglers, that do endeavour to take it from us, for which this late persecution is intended. but I would they had followed the grave counsel of Gamaliel, 
Act● 5  who being consulted withal, by the jew concerning the apostles and christians, that wear at Jerusalem: said if they wear not of god, they should shortly come to nothing as many false prophets (said he) gave unto us experience, and if they be of god in Kaine you strive against them, be cause there is no counsel, nor policy saith the holy ghost against god which doth overthrow the counsel of sinners. 
Prou. 28 p●. 3. H●h 7. Luc 26 1. Cor. 11 Conc. Tried Malach. 1 Dent 14.24 & 26 1 para. 17 12 & 22. & 2 para 6 & psal. 77 68 69 joh. c. 4 ●uc 22. i Cor two ie.  our religion sacrifice, sacrament & priesthood is of Christ and therefore the force of man cannot prevail against it if. by the prophecy of Malachias, there must be a sacrifice offered unto god always and in every corner of the world which was not meant of the sacrifice of the old law, for by many places of scripture that sacrifice could not be offered but at Jerusalem, therefore it must be verified of the sacrifice of the mass, which is the sacrifice of all sacrifices, for which Christ hath ordained priests, when he said do this in remembrance of me; unto whom S. Paul, said, they could not drink the chalice of Christ, and the devil, and consequently this sacrifice must be offered by priests in Ireland, which according to the said alachias are Angels of god, that must offer sacrifice, and shall apply the universal sacrifice of Christ unto our particulier miseries, and calamities: for as universal causes never work unless they be applied by particular causes, by which they be determined: so the oblation of the sacrifice of Christ though it was a sufficient expiation for all our offences, yet being an universal cause must be applied by particular causes to work his effect   

THAT THE Primacy of this church, by which the apostolic succession, and continuance thereof is established was founded by Christ, reason and authority confirming the same.  
CAP. III.  
IN all things we see a subordination of an inferior, to a superior: in the celestial, and angelical Hierarchy the inferior order concerning their intellectu call operation or supernatural revelation, do depend of the superior, which are called Archangels, every corpulent substance in his corporal motion dependeth of a supreme body, which is called (primum mobile): amongst lightsome bodies, the sun hath the pre-eminence, without whose influence, no such thing hath any light: so as there is nothing in this world according to the philosopher, and as experience teacheth, that is not reduced unto his Kind, by which the perfection thereof is measured: amongst sensible creatures the reasonable creature which is man, is the chiefest, by which every such living thing is measured amongst Christians, Christ according his human nature, 
〈…〉  hath a supreme jurisdiction de cuius plenitudine nos omnes accepimus of whom we depend in our supernatural being. why should not in the church of god this order be observed, that there should be one church, by whose direction all churches should be governed & by which all churches should be tried and ordered: so among the apostles there was. S. Peter which made the first profession of our faith on whon the superiority was instituted, and the church founded, 
Math 16  as upon a firm rock Christ speaking unto him, 
Math 〈◊〉 juc 12  thou art a rock and upon this rock will I build my churck, & the gates of hell shall not prevail against it, etc. Tu es as S. Hieron. 
Mart 〈◊〉.  expounded upon thee, & unto thee I will give the Keys of the Kingdom of heaven this authority is confirmed by many prerogatives, 
Math ●7 Luci● Io 20  and privileges that he hath in the gospel, that christ did pay the tribute for himself and S. Peter, where he prayed that S. Peter's faith, should never fail in the world, where he said unto S. Peter thou being once confirmed strengthen thy brethren: of the successors of S. 
〈◊〉. p. 190  Peter this is demanded (saith S. Bernard,) that Christ commended unto him thrice the feeding of his flock, 
Actorum 1.2.3.4.5.6.8, 9 〈◊〉 5  also the authority he hath in the acts. this primacy of S. Peter is avouched, and approved by S. 
Cyp. lib. 4 epist. ad Pa pianid & lib. 1. ad Coruel Orig Sup. Mat. ●ier. lib 1. Pelag & in ser●d Petro ad Am●. in sir 47 Chrys super ●o 8 & ●omi sup Math.  Cyprian by S. Hieron. by S. Amb. by S. Chrys. by S. Aug. contra Ep. Donati by S. Hilary upon S. Math. by S. Leo in the anniversary sermon: by S. Greg. in moralib. & in registro ad Mauritium Aug. by S. Cyp. de simplicitate praelatorum by S. Aug. in his quest: of the new and old testament by S. Leo ser: asce. Dominic. Bed. in homi Ath. ●n Ep. ad Marcum Liber. Foelt: Eus. Caes. lact, Paul, Ansel.  
First the faith was taught in judea, 
Actor. ●. 8 & Heb. 26  and so came unto Samaria and to other places, omitting the east and the south, it is certain that S. Peter did send unto Germany to teach the faith Crescentes, Eucharius, and Valerius, unto France he sent Sixtus. Sinitius, Amansius, Mennius, and Martialis, and S. Clement did send Dionysius Areopagita with Rusticus Eleutherus, Sanctinus. Exuperius, and Eutropius unto Paris and Guienne. the rest of S. Pe. successors did send in all ages pastors unto other parts of the world to convert them unto the faith, unto Eng. Eleuth the Pope did send S. Getmanus in the time of Lucius King of Kent, afterwards by S. Greg. were sent unto England holy monks S. Aug. and his brethren to reclaim England for that it fell from the first faith, as S. Patrick and Paladius by Scelest: unto Ireland & Scotland & as these days many are sent unto the east and west, South, and North by S. Peter's successors, so as no nation was ever, 
Io.  converted but by the lawful mission of S. Peter, & his successors, unto whon Christ committed the charge and feeding of his Flock; we never read, that any nation was brought unto Christ by heretics, saving the Goathes which wear converted or rather subverted, by the Arrians, & did not continue therein. this care and charge of feeding of Christ his flock, was not only committed unto S. Peter, but also unto his successors, otherwise Christ had no care of his flock nor of his church, but during. S. Peter his time, and he being dead this charge and government of his church was ended with him, which should be absurd to think, when his church must continue to the worlds end. for if the church should not have a head under Christ, by whose order & direction the same should be prudentlie gowerned, it should, be a body without a head, a flock without apastour, a church without a vicar, a multitude without unity, which being without any subordination of an inferior to a lawful superior, is nothing else, than a chaos without order, and a certain confusion of a popular tumult without orderly direction or discretion, and if the church of god be one as it is said in the canticles una est columba mea perfecta mea, 
C●●. ●  una est matri suae, my dove is one, the mother hath but one daughter, perfection of love consisteth in unity, all this unity is spoken of the church of Christ, without which unity it could not be called castrorum acies ordinata an army well trained, 
Ibin ●  a battle well ordered, and if Christ prayed unto his father that his flock should be one, and S. Paul saith that his church should be one body mystical, 
Ioh i●  
Eph. ●●  so there should be saith he one spirit to quicken it, one lord to direct it, one faith to walk therein, & one baptism to cleanse it, that we should not saith he, bewavering in our faith like enfantes and lead away with every wound of doctrine in the wickedness of men in subtility through deceit of error, and turbulent spirits, how can this unity of faith, unity of direction, unity of spirit be preserved where one is not admitted to govern, & where every ones fantastical spirit, and furious passion, is his leader & director for preventing of which inconvenience. it is necessary there should be in the church of god one moderator, one judge, & one head, by which the body and members thereof should be directed, and as S. 
S. Bern. lib. 3. decouns. ad Eng.  Bernard saith as in heaven Archangels, and angels seraphins, & cherubins are disposed under one head, which is god: so also here under one bishop, be primates, patriarchs, Archbishops, bishops, priests, abates with the rest, which head in how many places of his boockes doth he call the bishop of Rome, and as S. 
Cy. l. 4. 〈◊〉  Cyp. saith every kingdom hath his several king, every people, city, town, village, house, & so forth have their several head or governor ergo. 
lib. de 〈◊〉 〈…〉 1 ep. 3. ep. 8 & in op. 〈◊〉 quinius  the whole church which is but one divided unto many members, must have one head aswell as hath one Kingdom, one people, one city. and in other places he saith as in Earth many rivers have one spring, many branches one root, many members one body & one head: therefore saith he in the mystical body of Christ there is one head to rule the same, 
Aug 〈◊〉 1 con● Io●  which he saith to be S. Peter quem Dominus (saith he) optimum elegit super quem aedificavit ecclesiam svam which our lord hath chosen to be the first upon whom he builded his church & as S. 
Aug ibide  Aug. saith unus eligitur inter 12. capite constituto scismatis tollatur occasio amongst 12. one is chosen to take away all occasion of schism and division. the effect of which unity, and jurisdiction by ordaining of one head we see in the church of Rome, by which all schism, and heresy was taken away. was not the Arrian and the Pelagian heresy taken away by this auctoritic, was not Ireland among other countries absolved from the Pelagian heresy by the church of Rome as Ces. Baro. writeth Irish bishops (saith this author) touching their faith or rather oppressed with troubles do submit themselves unto S. 
Bar 〈◊〉 ●hr 56● 〈◊〉 5 n 6  Gre gory whose answer unto them I thought good to put down.  
The copy of S. Greg. his epist. unto the bishops of Ireland many of them being infected with the pelagian heresy.  
SCripta vestra summa cum gratulatione suscepi, 
D Greg 〈◊〉 2 episto; ● inductio●e 〈◊〉  sed ●rit in me uberior valde laetitia, si mihi de vestra contigerit reuersione gaudere. prima itaque epistolae vestrae frons, graves vos pati persecutiones innotuit, quae quidem persecutio dum non rationabiliter sustinetur, nequaquam proficit ad salutem. nam nul●i fas est retributionem praemiorum expectare pro culpa. debetis. n. scire (sicut D. Cypr. dixit) quia martyrem non facit paena, sed causa dum igitur ita sit, incongruum nimis est de ea quam dici tis persecutione gloriari per quam vos constat ad aeterna premia minime prauchi. reducat ergo charitatem vestram tandem integritas fidei ad matrem quae vos generavit ecclesiam: nulla persuasio vos a recto itinere defatiget, nulla vos animorum intentio a concordiae unitate dissociet. quod autem scribitis quia ex illo tempere inter alias provincias maxime flagellatur Italia: non hoc adeius debetis retorquere opprobrium. quoniam scriptum est quem diligit Dominus castigat, flagellat autem omnem filium quem recipit; si igitur ita est, ut dicitis co tempore magis dilecta apua Deum & modis omnibus approbata, ex quo Domini suimeruit sustinere flagella.  
I am made joyful for receiving your letters, but I shallbe more joyful, if I shall hear of your conversion. by the preamble thereof I understand that you suffer a heavy persecution, which if it be not aceordinglie sustained availeth nothing for your justification. none should expect a reward, when his demerits desherue punishment, you ought to Know as S. Cyprian saith pain maketh not the martyr, but the cause, therefore it is not convenien that you should glory in that persecution, by which you cannot arrive at the Kingdom of hea●en. let the integrity of your faith reduce you unto your mother church that engendered you: let no opinions disjoin you from the unity of concord let no persuasion or weariness cause you to forego the right way. & that which you write of Italy to be afflicted amongst other provinces you ought not to object the same unto it as a reproach, be cause it is written god chastisethwhom he loveth, for he whippeth every son, that he receiveth, seeing as your selves do write that then he beginneth to be gods elect when he sustaineth gods crosses and afflictions. this far S. Greg. unto the bishops of Ireland being infected with the pelagian error, of which being sore afflicted they sought absolution first of Pelagius the Pope: but the same was not effectually done until S. Greg. did it. 
D●ut. 17.   
Very reason without authority of Christ or his saints should persuade us, that there should be in the church of god this principality. in the old law there was a high priestwhose commandment was obeyed, and whose rule was esteemed, and by whose order the synagogue was directed & as Moses was careful thereof: why should not Christ provide for his own spouse.  
And although by nature we be all equal yet as S. Greg. 
li. 21. mora  saith by the secret work and dispensation of nature itself one hath more merit than another, and so more pre-eminence. we see one more rude & lumpish than another, which should be directed, by one that hath his judgment more ripe, his understanding more prompt, and his experience more perfect, & so Plato saith thatwoemen are the servants of men, 
Plato li●. 3 the vep.  because ordinarily they be not so capable of government or sowell able to manage weighty affairs.  
Christ therefore being a provident spouse for his church, to the end that order may duly be observed therein, hath committed our charge to one, by whose orderwe should be directed, by whose watch we should be defended from the wolves, and by whose holy doctrinewee vvee should be fed: but the heretic (as S. Gregory saith) to take away this order from god's church, barketh against the chief pastor, that it may fall out, as it did among the Israelits, when they had no King: every one did what liked him best: and therefore as S. Aug. saith, 
Aug li contra collaiorem c●. 41.  supremus pastor ad imptorum detruncationem gladio petri dexteras omnium armavit ●ntisti●um the pastor did arm the right hand of all bishops with Peter's sword to the cutting of wicked men, 
Aug lib i● conir ep p●lag  
Aug contra dona & pag 4  and therefore he said that he had the pre-eminence in the bishoply care above all others against whom the proud gates of hell should never prevail, this is the church saith he in qua semper viguit principalitas, 
Etist i6 i.c. 4 con●ra  etc. the principality of apostolic chair ever flourished: 
Epist. fund  this is the church saith he that in all the world may challenge unto herself this word catholic, 
Cyp. lib. i ep 6 add magnad Math ●8 Cyp lio 4 ep ●  without whose authority he would not have believe the gospel. this is the church according to S. Cypr. that whosoever would not obey, should be holden as an ethnic, this church of Rome he called catholicae fidei radicem & matricem the root & mother of the catholic faith: 
Aug de Fidead Petre  this is the church according to S. Hierom, that whosoever would eat the lamb out of it should be profane: this is the church saith S. August. without which neither baptism norworkes of mercy can do us good. this is the church of which the general council of Chalcedom having received letters from Rome said these words▪ haec est patrum fides. haec apostolorum fides: 
Chal act 2  ita omnes credimus. anathema sit, qut ita non credit: this is the faith of our fathers etc. this is the faith of the council of Floremce wherein the Grecians & Armenians did forego their old errors, & submitted themselves unto the church of Rome, did decree speaking after this manner definimus sanctam apostolicam sedem, etc. 
Conc●lium Flo Roffen this 〈◊〉 25 Bl●ndus  we do define & decree that the holy apostolic sea and the bishop of Ronedo hold the primacy of the whole world, & that he is the successor of S. Peter prince of the apostles, and the true vicar of Christ, and the head of the whole church, the father & the doctor of all christians, unto whon was given full power by S. Peter his authority, to feed, direct, & go verne the universal church as it is contained in the acts of the holy counsels, 
Math. 16.18. Eph. I●●. ●0.  and sacred camnost. his far the said council. this is the church that was founded by Christ & builded upon a firm rock & as he promised so we ought to believe, that hell gates shall never prevail against it. the certitude of which truth, we know by experience & by the wonderful continuance, & succession thereof these 1606. not with standing all Pagans, Saracens, Goathes, Vandals, Longobards Turk's jew & heretics do labour to destroy it: this is the church not without gods wonderful mercy, & special providence to your immortal glory you obey. and when all these Northern nations have revolted from the obedience thereof which like the generation of vipers or the brood of Panther, do endeavour to kill and destroy their mother, that did engender than of whom the prophet faith filios enutr●ui, etc. 
Isai. ●.  I have brought up children yea and I have exalted them to high vocations, but they have despised me, and being compassed with these rebellious unnatural children yet you profess your catholic faith & ac-Knowledge your mother in your greatest troubles and miseries, of which you are a spectacle to all nations. & as certain rivers in the midst of great seas do retain their fresh waters, which they have brought from the mother spring: so you in the midst of these tempestuous waves of bitter heresies do observe & Keep the milk of your catholic religion, 
Beda in vi ta ● Patric  which you have sucks from your mother by the preaching of S. Patrick, who obtained of god by his fervent prayers in which he spent many nights, that the inhabitants of Ireland should never forsak their faith, 
S Vintent sermo de antechrisso  & that the power of antechriest should never con thither, so as it is an infallible consequence an Irish man ergo a Papist, that any noble man or gentleman to be a protestant or an heretic to be rara avis a strange bird. wherefore as S. 
Rom. 1  Paul gave god thanks for the faith of the Romans', and that the same should be declared, & preached in the universal world, so I ought to give thanks unto god, that this Roman faith is not extinguished in poor Ireland, let your neighbour countries abound in wealth, & pleasures of this world & do you hold your faith in your poverty & calamity: better it is to be rich in faith, & poor as Lazarus, and to be in the bosom of Abraham, then to be tormented in hell as the rich glutton was. Moses' did choose to be poor in the desert, rather than to be rich in pharao's palace, better be in prison with Baptista than to be dancing in the court with cruel Herod & his concubine, better it is to weep with Christ, in the guard en of Gethsemani, that was put to death by the mighty princes of this world, then to be advanced unto the office of a promoter with judas: he that came to be borne of a poor simple virgin that was delivered in a crib his purpose was not to give us vain & corruptible riches, but rather to dissuade us from them, which he despiseth when they be great impediments, to our salvation. therefore hold, & embrace the riches of your catholic faith for as S. Aug. and S. Chrysost, do say, 
Rom 15 acto. 5. Moth. 13  there is no greater riches of this world, nor no greater felicity, than the catholic religion. 
Chrysost hona. 50 ad popuium Antioch. Aug. ser. de verlasapost & ●ern●de ●●p 181. c. 12 in ancoran. Vict lib 3 de per●ecu vandalica Hist. Eccles. lib. 7 c. ● in mar R● m●●● an uar● Su●tom. 1  therefore the aapostle saith Deus replet vos omni gaudeo in credendo you have a diu●ne & heavenly consolation by your faith. how glad was the Eunuch for receiving his faith? it is the treasure that was found in the gospel and for joy thereof, and to buy it, the man that found it, sold all that he had. neither can there be greater plague, pestilence, or misery than heretics, & the same to be worse then pharisees, publicans or any other sinners what o ever: S. Aug. proves it lib. 2. de civitate Det cap c. 25. and Chrys. & as Victor a voucheth Euagrius & Surius do confirm. god tempts you saith Moses unto the people of Israel by false prophets that it may be known whether you love him with all your hearts Deut. 13. and as the apostle saith 1. Cor. 11. that heretics must be that such as be good may be tried. in this occasion show yourselves the servants of almighty god, that should make more account of his honour, and of the profession of your faith, them of all the world, & the pleasures thereof, which do pass a way in an instant, 
Exod 4 levit 2 27  but the pain for the same contineveth for ever which is like Moses his rod, when it was in his hands it did seem as a rod, but when he did cast it from him turned unto a serpent: so that our joy in this life passeth a way quickly as the scripture doth say gaudium hypocrytae adinstar puncti the joy of a sinner ended in an instant, but his pain doth a lwaise continued▪ let not the vain hope of human favour: or the doleful blast of earthly vanities, separat your selves from Christ, or alienate you from his sacred spouse the catholic church: Knowing that by your death there must be a divorce betwxit you, and all the world. but now rather, then there should be a separation bet wxit you & god forsake all things whatsoever. 
●n vita & Ant  & as S. Em. saith nec si toto mundo renuntiantes possumus recompensare aliquid dignum caelestibus: if we forsake the whole world, it is not a sufficient recompense for the heavenly tabernacles. therefore offer yourselves unto god preventing the necessity of your death as old Abraham did offer Isaac unto him, which was the dearest oblation he had, & as Christ did offer himself for us, 
1. Pet. c. 3  Christ by his blessed oblation was glorified & you redeemed, & the father eternal satisfied: & as S. Peter saith Christ suffereth for you, giving us an example to follow him: let us follow his blessed cross. which is our standard for by it we shall overcome our enemies, more strength therein, than in all the power of the devil: more force in the rod of Moses: then in all the army of Pharaoh, more valour in poor judith: than in all the power of Holophernes: more kingdoms did your faith subdue, than all the emperors of the world, more divine authority it hath, than all the heretics that ever were, more reason have you to profese it, then they have to impugn it: therefore fear nothing for the Lion of the tribe of juda did overcome: who trjumpheth over the power of antichriest: who overcometh all the army of darkness, and now, is crowned for the victory he hath gotten by his blessed combat, which be holdeth your strife, & is ready to give every one that fighteth manfully a blessed reward which I humbly crave for you and myself, Amen.  
FIN.    

THE EPISTLE OF Saint Cyprian to the Thibaritans written unto them in the 2. persecution of Africa, wherein he exhorted them to suffer martyrdom.  
I Have often wished (most loving brethren) if time and leisure would so permit, 
Epist 56. is. 4. Epist. 6.  to come unto you, according to your desire, that I may strengthen, and confirm you with my presence. but because I am detained: as well, by urgent occasions: as also, by the charge of the flock committed unto me by almighty god: I do send these letters my attorney unto you, and seeing our lord vouchsafed to stir us up, & also to admonish me; that I should be careful of your conscience. Be it known unto you, and believe certainly, that the days of affliction do hang, and hover over your heads. the ruin of the world. & the time of antichrist approacheth, that every one of us, should prepare himself for the battle: and that we should meditate nothing else, but the glory of eternal, life and the crown of the confession of our faith, neither should we think, the danger to come to be such as went before, for now the fight is more fierce, and harder, unto which the soldiers of Christ, with a steadfast faith, and a stout courage ought to prepare themselves, considering, that, as they drink the blood of Christ, so they ought to shed their blood for Christ and as S. 
1. joh. 2.  john saith whosoever will continue with Christ ought to walk as he did walk: 
Rom. 8.  the like the Apostle exhorted, saying, then are we the children, and heirs of god, and fellow heirs of Christ, when truly we suffer with Christ, that we may be glorified with Christ, all which ought now at this time to be considered of us, that none should desire any thing of this world, which perisheth, but that he should walk and follow Christ, which liveth for ever: & also giveth life to his servants, for the time is come (most loving brethren) of which Christ long since forewarned us, 
Io. 1●.  saying, the hour shall come, that all that shall kill you, shall think he doth great service to god: but these things they shall do because they know not my father not me. let none therefore marvel, that we should be overpressed with persecutions: turmoiled with anguishes: afflicted with grief: oppressed with sorrows, seeing that Christ, by the authority of his words, did foretell these troubles to come, & so did instruct us against the battle S. 
i. Te 4.  Peter also his Apostle have taught, that there must be persecutions, that we by our death and suffering should be united unto the love of god through the example of the just, that went before, for he hath written in his epistles saying, most loving do not marvel, that evils do come upon you, which are for your trial, neither be dismayed, as though they were strange & unusual, & whensoever you are partakers of Christ his passion, let it be unto you the greatest occasion of joy. blessed are you, if you be reviled in the name of Christ. because the name of his majesty and virtue doth devil in you. which is blasphemed by them, is honoured by us the Apostles have delivered unto us those things, which they themselves did receive from the mouth of our lord saying whosoever shall forsake house or home, parents or brethren, wife, or children for the Kingdom of god shall receive in the world to come life everlasting. Blessed (saith he) you shall be, when men shall hate you, and shall speak evil of you, and shall banish you for the son of man his sake.  
Our lord would have us rejoice and be glad in persecution. for then the crowns of faith are given, the soldiers of god are tried. the heavens themselves stand open for Martyrs.  
Are not we for this end pressed to the christian warfare, we ought not to expect a continual peace, but rather arm yourselves for a daily skirmish, seeing that our saviour himself hat he first given the onsett: and being the master of humility, patience, and long suffering, what ought to be done he put it in execution.  
Before he exhorted us to take up his cross, himself was crucified upon the same. have before your eyes most loving brethren that he only, which hath received all judgements of his father, & he which is to come to judge: & which hath all ready pronounced his judgement, and fore knowledge: fortellinge, and making protestation that he will confess before his father, such as confess him, and deny such as will deny him.  
If we can eschew death, than we may lawfully fear death. but seeing such as are mortal must needs die: let us embrace such à present occasion of a blessed death, that god his faithful promise may be accomplished: & the reward of immortality by the end of our death performed. Let us not fear to die, when by our death we shall be advanced unto a crown, let neither any be troubled, if happily he seethe the people of Christ scattered, or the holy assemblies of the church to be broken up, or the bishops or priests not teaching according to the custom, for if any brother be separated through necessity from the flock of Christ in body, but not in spirit: let him not be dismayed nothing at all: & though he be alone in the wilderness, let him not be afraid. he is not alone, who hath Christ for his companion, and although in his flight he shall fall to the hands of thieves, brute beasts should set upon him, hunger, cold, & thirst should afflict him, or the rage of the sea should overwhelm him, let him be assured Christ beholdeth the soldier wheresoever he fighteth & doth reward him which dieth for his name sake.  
In persecution it is no less glory for martyrdom, to die alone, then to die public amongst many, for Christ is a sufficient witness to a martyr, 
Gene. 4.  that doth acknowledge and crown the martyr.  
Let us therefore loving brethren imitate the just Abel, 
Gone 22.  which was the first martyr that suffered for justice. Let us embrace the example of the three children, Ananias, Asarias, and Mysael, which neither being terrified by there tender years, nor broken by there captivity in the thraldom of jury, and the inhabitants of Jerusalem: with the virtue of a constant faith refused to adore the image, which Nabuchodonosor the king caused to be made, whose threatening and torments could not force them to do against there conscience, saying we ought not o King to displease god whom we serve to please man, for our god whom we adore, is able to deliver us from the fury of this fire: and if not, be it Known unto you, we will not obey your unlawful command, they did believe that according to their faith, they could be delivered, and if not that the king should know that they were ready to die for his honour whom they worshipped, for in this consisteth the strength and virtue of faith, to believe that god can deliver us from this present death, and yet not to fear the same, nor to be overcome by it, that the force of faith may be known. Daniel also, when being straightly commanded to worship the Idol in the defence of god's honour, & with full liberty of faith burst out saying: I honour nothing but my lord god, which made heaven & earth. what should I speak of the most blessed martyrs mentioned in the Maccabees: & the manifold pains, and torments of the seven brethren, and their mother comforting, & strengthening them, in the midst of there outrageous torments, & herself likewise dying with her children. Do not these great examples of virtue and faith witness and exhort us to the triumph of martyrdom, what shall I say of the prophets, which the holy spirit did inspire to foretell things to come, as also the apostles which god hath choose. do not the just which are killed for justice teach us also to die? Christ had his beginning from the martyrdom of the infants, that from too years downward & under, were all put to the sword, whose age being unfit for the battle, was found fit and made worthy of a crown, that it may be known, that they were innocentes that were Killed for Christ, by which it is manifest that none is exempted from the danger of persecution, when such do suffer martyrdom: what a grievous thing it is for a christian that the servant will not follow the master, & disdaineth to do, that which his master hath done, & that we will not suffer for our sins which was the cause of Christ his suffering. the son of god, did suffer to make us the sons of god, and the son of man will not suffer, that he may continue the son of god, if so we be troubled that the world hateth us, it hated Christ before, if we sustain reproaches, torments, banishmentes: more grievous than these Christ did suffer being the lord and maker of the world, if the world hate you (saith he,) Know you it hated me first, if you had been of the world, the world would love that which is his own: but because you are not of the world and I have chosen you out of the world, and therefore the world hateth you. remember the speeches I had with you, the servant is not greater than the master, if they have persecuted me: they shall also persecute you, what soever our lord hath done, or taught, ought not to excuse the disciple, if he should omit the same. I mean such, as do learn and do not accordingly. Let none most loving brethren be terrified for fear of future persecution or the coming of antichrist, & let every one be armed, both by evangelical exhortations, & divine precepts, against all occasions: antichrist cometh: but Christ shall overcome. Let the enemy exercise his malice upon us: our lord doth follow to revenge our death & suffering. our adversary threateneth in his fury, but there is one that can deliver us from his hands. he is rather to be feared, whose anger none can eschew, himself willing us not to fear those, that killed the body, but they can not Kill the soul. but rather to fear him, that can destroy both soul & body in hell. & again whoso ever loveth his own life, shall lose it & who soever hateth his life in this world, shall preserve the same for life everlasting.  
When men do exercise themselves for a secular combat, they think it a great honour & glory if in the view of the emperor, and presence of the people he be crowned.  
Behold an honourable wourthy combat, the reward whereof is no less worth than an everlasting crown: god beholdeth us fight, and casting his eye upon such, that he vouchafeth to make his own children, doth enjoy the spectacle of our strife.  
In this challenge of our faith we be made a spectacleunto god, unto Christ, and his holy angels. how great an honour is it to enter into the battle in the presence of god, and to be crowned by Christ the judge of our challenge, let us arm ourselves most loving brethren withal force and strength, and let us prepare ourselves for the fight, with an incorrupt mind, sincere faith, and devout affection. as the army of god marched in the vanguard, let those that did ever stand arm themselves, lest they should fall Let those that are fallen, prepare themselves that they may recover what they have lost, let the honour of the victory gotten, provoke the one unto the battle, & grief of the battle lost solicit tother unto the combat. the Apostle admonisheth us: saying our war is not against flesh, and blood, but against powers, and princes of darkness of this world against the wicked spirits, that are in the air, for which cause put on god's armour, that you may be able to resist in the evil day: that having ended your troubles, you may stand with your loins girded in truth, and having put on the helmet of justice: and being shod in the preparation of the gospel of peace, taking unto yourselves, the shield of faith, wherein you may extinguish all the fiery darts of the wicked, arm yourselves with the salad of salvation, and the sword of the spirit, which is the word of god these be the weapons we should take in hand.  
Let us defend ourselves by is the spiritual and heavenly armour. Let us put on the helmet of justice, that our heart may be defended and guarded against the spear of the enemy. Let our feet be shod and armed by the evangelical authority, that when we shall begin, to tread under foot the serpent, she shall not be able to bite, nor to sting us, let us bear manfully the shield of faith, being covered withal, that whatsoever dart the enemy shall cast may be extinguished: Let us receive the helmet of salvation for the defence of our head, that our cares may not here the cruel edicts. let us make a covenant with our eyes, that they may not see detestably simblances, let us arm our forehead, with the sign of the cross, let our mouth be Kept, that our invincible tongue may confess our lord Christ jesus. Let us fortify our right hand with the spiritual sword that it may reject all abominable sacrifices. and being mindful of the eucharist, that such as receive our lords body, they may afterwards receive our lords reward of an everlasting crown. o day how happy thou shalt be when our lord shall begin to reckon his people, and by due examination of his divine Knowledge to acKnowledge every our deserts, to cast the guilty persons unto the flames of everlasting fire, & our persecutors unto endless pains: and to satisfy and pay unto us, the reward of our faith and devotion. what great joy will you feel, to be admitted to see god, to be honoured with the joy of salvation, and eternal light, with Christ our lord? to salute Abraham, Isaac, and jacob, and all the patriarchs, and prophets, and Apostles, and martyrs; and to rejoice with the just and friends of god in the celestial Throne, to enjoy the pleasure of the imortalitye promised, and the eternity desired, to possess that which the eye can not see, neither the ear can hear, neither the heart of man can conceive, for the tribulations of this time (as the Apostle saith) are not answerable unto the glory which shallbe received, when the brightness shall shine upon us, than we shallbe blessed, and joyful, that god hath vouchafed to honour us, as like wise the wicked, that have forsaken god unto whom they are rebels, & performing the will of the devil, shallbe tormented by an unquenchable fire with him: have these always in your hearts. Let this be your continual meditation to have always before your eyes, the punishments of the wicked, and of such as deny Christ, what glory is promised unto those, that confess their faith. if in meditation of these things the time of persecution shall come the soldier of Christ being sufficiently instructed, with his precepts, and admonitions shall not tremble at the fight, but shallbe prepared for the crown; farewell most loving brethren.  
FIN.