SVrely he spake not ill, that sayd, how Christian Exercise consisted in two things; To doe well, and to suf­fer much: For God will bee glorified, not onely by our acti­ons, [Page 2] but also by our Sufferings; by which we manifest our ver­tue and zeale, as much, or more then by our Actions. And so the holy Scriptures perswade vs, the rather to acknowledge the importance of these duties, in that they so often exhort vs both to the one, and to the o­ther. Our Sauiour Christ also was not content to giue vnto his Disciples necessarie Instru­ctions for well liuing, but fur­ther hee premonifies and fore­warnes them with a carefull Aduertisement, against the di­uers assaults and combats they were to suffer, through the ha­tred of the world, encouraging [Page 3] them to the fast-hold of Con­stancie, vnder the assured hope of eternall saluation, the which hee doeth expressely by these words here; You shall be hated of all men for my Names sake; but hee that holds out to the end, the same shall be saued.

In these words, he does not apply himselfe onely to the A­postles, but in their persons to all the faithfull, the which hee notifies, by declaring, that the subiect of this hatred, shall bee the profession of his Name: as wee are in like manner ad­uertised in other places; That by many afflictions we must attaine to the kingdome of heauen, Acts 14. [Page 4] and that all those which will in pietie, according to Iesus Christ, must suffer persecution, 2. Tim. 3. the which the faithfull haue so clearely prooued to bee true by experience, that wee need not cōfirm it by examples. Christ sayes not simply, You shall be exposed, but which is more, hated: for there were ma­ny sects of Philosophers which contradicted, but not hated them. And in all Faculties and Sciences, wee see Doctors dis­pute one against another with much passion and zeale, both in speech and writing, and yet without violence: but as for the faithfull, Christ saith vnto [Page 5] them, You shall bee hated.

And as hatred is the source and spring of the wickedest af­fections, and actions (of enuie, choller, detraction, iniurie, ex­probation, persecution and cru­eltie) so in affirming that wee shall be hated, it intimates vnto vs, that the combates & assaults which shall bee vrged vpon vs by the world, are of no small difficultie. For what pernitious designe is there, which hatred doth not nurse? what outrage does not that enter into? what is it fed and sustained withall, but with ruine, blood, and slaughter? Her throat is an open sepulchre, Rom. 3. Shee vseth her [Page 6] tongue fraudulently: vnder her lips there is the venom of the Aspe, her mouth is full of cursing & bit­ternesse, her feet are swift to shed blood, destruction and misery is in her wayes, she knowes not the way of peace.

And questionlesse, to the end wee might not suppose, how this hatred of the world against vs, is but slight and triuiall, Ie­sus Christ describes it vnto vs, to bee so cruell and implaca­ble, that getting the masterie of the Senses, and changing reason into rage, it will violate all humanitie, all respects and bands of nature, & with more horrible and tragicall barba­risme, [Page 7] embrew her handes in the blood of her nearest Allies: For the brother shall deliuer vp his brother to death, the father the childe; the children shall rise vp against their fathers and mothers, and cause them to be put to death: and in respect of others, what will shee not at­tempt? Shee is so furious, that she will destroy Prouinces, put Cities to the sacke, and whole Estates to ashes, vnder a passi­on to set therein on a flaming fire, the Church of God: shee will make the fields and riuers looke redde with the blood of the poore and faithfull Saints, and fill the world with cruell [Page 8] inflictions, with prodigious massacres, with horrible mur­ders of an infinite number of innocent persons, without a­ny detection of iust crime, without regard to sexe, age, or condition: shee will omit no fraud, malice, perfidiousnesse, nor periury; shee will hold for a maxime of conscience, to make conscience of nothing, esteem it for an article of faith, to keepe no faith at all; vnder pretext of Religion, to mani­fest nothing but irreligion; she peruerts not onely the will, but the vnderstanding, and makes frantick & mad. For, as when a great fire is kindled, it sends [Page 9] vp on high a grosse thicke va­pour: In like manner when this hatred is inflamed in the heart, it sends vp into the intel­lector vnderstanding, an ob­scure and duskish fume, which doth obfuscate reason; and ta­king away the true vse therof, makes a man degenerate into a sauage and cruell beast.

And though we see not this hatred alwaies to breake forth in bloody effects, it is, because God, (who by the inuisible chaines of his omnipotent po­wer, hampers and shackles the malignant) depresseth them. So that when the enemies of the Church permit her to liue [Page 10] in some quiet and repose, and doe not openly persecute her, it growes not through the de­fect of will, but of power. This hatred is then no more extinguished, then the heate of the coale vnder ashes, or the venome of a Serpent, congea­led and mortified by frigiditie. Shee is alwayes liuing in the world; and when she openly discouers not her selfe, she sets and couers, causing matters to hatch vpon all occasions, wher­of these present seasons yeelds vs a liuely proofe and testi­monie.

And which moreouer may seeme more strange, Christ [Page 11] sayes not vnto vs, you shall bee hated of some speciall men, but of all; that is to say, of all such as doe not receiue the veri­tie and puritie of the Gospell; this signifying, that we should not haue a part, but the whole world exasperated together a­gainst vs. And though it bee diuided into different Affecti­ons, Factions, and Religions, and that one Nation is an ene­mie to another; and that there are likewise some, which mag­nifie themselues in the Title of Christians, yet they will euer appeare in this poynt to hate vs; they will vnite to dissipate vs, and assemble, to worke our [Page 12] extirpation. So the Pharisees, and Sadduces accorded to op­pose themselues ioyntly to Ie­sus Christ; Herode and Pilate, who were enemies, grew re­conciled to crucifie him. And euen so the Kings of the earth, (though in their Estates they haue contrary designes) yet wil they take the same counsell, the same resolution, and the same correspondencie, to fauour An­tichrist, and to persecute the children of God. So as the ac­cord of the world, is nothing but a conspiracie against the Church, and peace amongst the wicked, nothing but warre a­gainst God and his Saints.

The occasion of this hatred against the faithfull, is the meer profession of the Name of Christ, although oftentimes the pretext be otherwise. For they which liue out of this holy pro­fession, are so far from being hated of the world, that on the contrary, they are beloued and cherished, the world permit­ting them to liue in all licenti­ousnesse and excesse: For if the faithfull would imitate them in the errour of beliefe, and peruersenesse of life, the world would change the hatred they beare towards them, to all fa­uour and loue,

It is a very strange thing, that [Page 14] this name of Christ, so sweet & amiable, should be so odious: this Name more odoriferous, then spread perfumes; this Name, which is not onely a good odour in the nostrills of God, in himselfe, but also for vs; making all acceptable to God which wee present vnto him, our Prayers or Affecti­ons, our workes, and our per­sons. But as wee say, that the Tygers enter into rage, vpon the sent of any Aromaticke druggs; so in like manner the world becomes starke mad, vpon the very odour of the Name of Christ. By this Name, Diseases haue been cured, the deafe haue [Page 15] heard, the blind haue seene, the dead men haue been raised vp. By this Name, wicked spirits haue been expelled, Hell hath trembled thereat, Death was destroyed, God appeased, Para­dise laid open, and all Beleeuers saued. This Name is venerable among the Angels, adored of the Blessed, exalted aboue any other name that can be nomi­nated in this world, or in the world to come. To this Name euery knee must bow, both of those aboue in heauen, of those on the earth, and of those vn­der the earth; and euery tongue shall confesse, that IESVS is the Lord, sitting in glory with God [Page 16] the Father. This is the glorious name, by which, and for which all things were, all creatures subsist, haue their being, their life, their operations, and their good: and yet neuerthelesse it is hated of men, after the cu­stome of many barbarous Na­tions, who at the rising of the Sunne, shoote their Ar­rowes against it with a thou­sand maledictions, because they doe but feele the ardour and heate of it at high noone day; not considering, that without the benefit of his beames and vertue they could not liue. And euen so the world shoote the darts of their hatred and mad­nesse [Page 17] against Christ, who is the Sonne of Righteousnes, when they apprehend but the ardour of persecution, or else supposing that Christ brings with him some Inconuenience; whereas indeed hee is the true sunne of all happines, and that without his light and special grace, there is nothing but darknes, misery, the shaddowes of death, and death eternall.

Persons empoysoned with this hatred against the name of Christ, are of two sorts: some be those which make no pro­fession at all of him, but openly detest him, as Paynims, Iewes, Turkes, and miscreants. The [Page 18] other haue some knowledge of him; but yet they are erronious Christians, mingling the word of God with false Doctrines, Superstitions, Inuentions, and humane Traditions, such as be the Heretikes, and adherents to Antichrist. And though this lat­ter sort, and their beleeuers, a­uouch not publikly any hatred to the name of Christ; yet they shew it by plaine and euident effects: as Saul before his con­uersion, persecuted the Church of God, though his intention and meaning was no wayes such: And which is much to be lamented, deluded, and abused Christians, shewe oftentimes [Page 19] more rancorous & implacable hatred against the true faithful, then those people themselues, which hold the Gospel in abo­mination, and suppose they beare a great zeale to Iesus Christ, when they persecute him in his members; and that they offer an acceptable sacrifi [...]e vn­to God, when they put his chil­dren to death.

If it be wonderfull therfore, that this name of Christ, is ha­ted of men, is it not likewise a very strange thing, that true Christians should be hated one of another? For though they haue the most principall rights in the citie of this world, yet [Page 20] are they intreated as strangers: they loue all the world, and all the world hates them; they seek after peace, & euery one makes warre against them; they are detested of their enemies, and yet they pray for them. They are the honestest men of all o­thers, and yet are persecuted, then the most wicked sort; they liue in the flesh, and yet not ac­cording to the flesh; they con­uerse on earth, and are citizens of heauen; they submit them­selues to Lawes in their obedi­ence, and by their holy life, sur­mount and excell them; others curse them, and they blesse; they are punished, and tormented [Page 21] as malefactors, and men would not haue them confesse and ac­knowledge who they are: their good names are slandered, and depraued, and yet wee are en­forced to commend their inte­gritie: mortall enmitie is put in practise against them, and no iust reason can bee rendred thereof: men are ignorant of their Profession, and notwith­standing condemne it. In a word, looke what the soule is to the body, the same are the faithfull to the world; the soule is dispersed ouer all the mem­bers of the body, and the faith­full ouer the seuerall parts of the earth: the soule dwelleth [Page 22] in the body, yet is not of the body: and so the faithfull dwel in the world, yet are not of the world: the soule loueth the body, though the body warre and contest with it; and the faithfull loue all the world, though all the world be oppo­site to them: the soule is en­closed within the body, as within a gaole or prison, and yet she preserues the bodie; and the faithfull are imprisoned, and shut vp in this world, as within a prison, and yet they preserue & support the world, by reason that for their sakes, God forbeares to destroy it; and when the number of the faith­full [Page 23] is accomplished, then the world shall ende and finish. The soule is incomparably more excellent then the body, and the faithfull of infinite more value, then the world: The soule is of heauen, and the body of the earth; so are all the faithfull heauenly, whereas the body is wholly earthly, and terrestriall: The immortall soule dwelleth as a stranger within our mortall tabernacle; and so the faithfull haue but a trauailing life in this corrupti­ble world, attending most bles­sed and happie immortalitie: The soule being depriued of bodily delights, is made the bet­ter [Page 24] and more perfect: and so the faithful rudely intreated by the world, doe profit the more in the exercise of vertue.

From whence proceedes it then, that they are so hated of the world? why from this that they are not of the world: for if they were of the world, the world would loue them, be­cause euery thing loues it's like. But in that they are distingui­shed, and separated from the world, by the profession of the Gospell, which a doctrine so sweet, amiable, and healthfull, comprehending, and exposing the promises of the grace of God, and of life eternall, pro­pounding [Page 25] such sacred, and ad­mirable misteries, such perfect, and diuine Instructions, how comes it to be thus hated? First, in that the world is ignorant of it: for those that truly know it, cannot but loue, and embrace it, and so of violent presecutors, they many times become ar­dent and zealous Professours. The reason of this ignorance is, because it is altogether spiri­tuall & celestiall, and the world earthly and carnall, which can­not beleeue, nor apprehend it, by reason of the sublimitie and excellency thereof, no more then the beasts can be capable of the discourse of Reason. To [Page 26] which purpose, the Apostle af­firmes in the first to the Corin­thians, the second chapter: Wee propound wisedome to the perfect, a wisedome no wayes of this world, neither of the princes of this world, which come to nothing: but we pro­pound the wisdome of God, which consists in mysterie; that is to say, hidden, which God had ordeined before all ages for our glory, which none of the Princes of this world haue knowen; for had they knowen it, they would neuer haue crucified the Lord of Glory. But as it is written, these bee things which the eye neuer saw, the eare heard, nor that neuer hath entred into the heart of man; but God hath reuealed them [Page 27] vnto vs by his Spirit: for the spi­rit sounds all things, yea, euen the profoundest matters of God. For who is he amongst men, that know­eth the very things of man, but the spirit of man which is in him. No man in like manner knoweth the things of God, but the Spirit of God. Now we haue receiued, not the spirit of this world, but the Spirit which is of God, to the end that we might know the things that are of God: for these things to it seeme follies, and it cannot conceiue them, because they must be discerned spi­ritually, but the spirituall man dis­cernes all things. And in deed man being extreamely vaine in all his cogitations, in his opini­ons [Page 28] erronious, and in his vn­derstanding and will clean per­uerted in matters of Religion; he takes darknes for light, false­hood for truth, and euill for good; no otherwise, but euen like to those, whose taste is de­praued, or stomacke alienated, that delight more in grosse and bad, then in good and whole­some meats; or those who ha­uing some bitternesse lying on their tongue, find the very ho­ny it selfe to bee bitter in their mouthes.

Moreouer, the Gospell ma­nifesting vnto man his miserie, his sinne, his infirmitie, and his impotencie, he puffed vp with [Page 29] a conceit, and presumption of himselfe, abhorreth such a Do­ctrine.

And which further grieues the same also, this condemnes sensuall, and carnall affections, together with worldly reason, commaunding a renunciation of ones selfe, and of the world, and man is loath to leaue the loue of these things.

It summons also to the en­durance of persecution, and di­uers things that are odious to the flesh: so that affecting to liue at his ease, hee expels and driues away such a Gospell, which disturbes his worldly repose, and the enioyance of his [Page 30] delights. Now, though the Lord hath absolute power o­uer all creatures, yet did hee not abolish this hatred of the world against the faithfull, from whence he workes ma­ny benefites for our good: for it is like a barre or rayle, which separates vs from the world, and the vices thereof. For if the world did not hate vs, but rather loued vs, what would come of it, but an adherence and confirmation of our selues to it, and so to be infected with the contagion thereof? where­as hating vs, wee are thereby constrained to withdraw our hearts, and to alter our affecti­ons [Page 31] from it, that we may bee preserued from the corrupti­ons thereof, and aspire to a better estate, then that of the world. While Iacob beheld the affable visage of Laban, hee tooke delight in it: but when Laban chaunged his Counte­nance, then hee spake of retur­ning into his Countrey of Ca­naan. While the children of Israel were not hated of the Egyptians, they dwelt willing­ly in Egypt: but after they came to bee hated, and ill in­treated, they had a desire to de­part, to possesse the land of Promise. While the world smiles vpon vs, wee returne [Page 32] reciprocall contentment to it: but when it sets countenance against vs, and makes vs feele the sensible effects of her ha­tred, then wee call to minde, and desire our celestiall Cana­an, whereof God hath pro­mised to vs a full possession.

Furthermore, God makes vse of the worlds hatred, as of a whip wherewith to scourge vs, when we flie out too farre, and abandon our selues to the corruptions of the world. For then God looseth the reines to this hatred, and permits them the execution of their malici­ous designes, as in this trou­blesome time we haue had ex­perience, [Page 33] through the wonder­full excesse of our sinnes and transgressions.

Besides, this hatred is a pro­per meanes whereby to exer­cise our vertue and constancie in the tryall of our Faith, Pa­tience, Charitie, Perseuerance, and Benignitie. It is also a pro­per subiect to vs of spirituall vi­ctory; for where can any victo­ry be without combate, any combate without opposition, any opposition without an ad­uersary, or any aduersary with­out hatred? The hatred of the world must erect vnto vs spi­rituall trophees and tryumphs: & the purple of our glory must [Page 34] be of a more lustrous and re­splendant die, by the effusion of our owne blood.

For if the Church were not hated of the world, what won­der were it, though it subsisted, and persisted in the world, sur­mounting and trampling it vn­der? and how should we come to acknowledg the miraculous ayd & succor of God, the depth of his prouidence, power, and protection? Should we ascribe that to our selues, which pro­ceeds meerly from him? & take that to our owne happinesse, which is deriued immediately from his grace? But when God works a subsistēce to his church [Page 35] in the very mids of al the worlds hatred, it is no lesse to be won­dred at, then when it was preser­ued in the midst of Egypt & Ba­bylon, among the most truculent and bloudy aduersaries she had: and as when shee was retyred within the arke, she was secured amidst the waues, winds, tem­pests, and stormes, within a flo­ting and fraile residence. And if it be an admirable thing, that this Vniuers should be maintained, being inuironed with such a contrarietie of elements, surely it yeelds no lesse cause of astonish­ment, that God still preserues his Church in the midst of hatred, contradictions and worldly as­saults.

Yea, the words of our Sauiour enioyne vs to this obseruation, that we should be so farre from flattering the world, or seeking the approbation thereof in any poynt that toucheth & concerns religion, that cleane contrary we ought to haue it in continuall iealousie and suspition. And be­sides this, it is not proper to the church to be applauded or exal­ted of the world, but rather to be molested and persecuted; and the peculiar property of the chil­dren of the world, as the Deuill their father, is to hate; whereas the property of the children of God is to loue; the whole law of God being comprehended in this [Page 37] one word, which is, To loue God, and our Neighbour. From whence you may clearely discerne how far remote those of the Romane church are from Christianitie, be­ing stuffed with passion in all their censures, & with hatred in their designs against vs, reputing themselues the more zealous Ca­tholickes, in that they hate vs, and their charities likewise towards vs, being extreamly cruel & hard hearted: for out of the loue they bear vs, they put vs to death, they persecute and burne vs, out of a loue to our saluation: whereas we on the contrary, seeke peace and concord with them, so far as the duties of religion, or ciuility [Page 38] in conuersation may permit. But if Christ, thogh he were glorious and omnipotent, suffred himself to be hated of the world, and of the enemies to his Gospell, let vs learne to admire, and imitate his patience & clemency. And when the world crowned him with thorns, can we look to be crow­ned with flowers? If they cruci­fied him, will they glorifie vs? we affect conformity with him in his beatitude, shall we disdain to follow him in his persecuti­ons? And whereas the name of Christ is so holy, his cause so iust, and our profession so authen­tick, what greater honor can be conferred vpon vs, then to suffer [Page 39] for so worthy a cause? Like vn­to the Apostles, we must reioyce that wee are found worthy to suffer for the name of Christ, and that with S. Paul, we may vaunt and glory in our tribulations.

For besides the honour we re­ceiue in suffring for the name of Christ, the reward wee expect therefrom is incomparable: For he that perseuers to the end, shall bee saued. It is not said, he that hates, that returnes like for like, that seeks reuenge, but he that endures: which is as much as to say, that perseuers, that suffers, that vnder­goes; for if there were no further question, but of iust repelling of an iniury, many wicked men [Page 40] might haue as great a part in sal­uation, as the honestest men that are. Moreouer, Christ will haue his Gospell auerred, not onely by the voice, but euen by the crosses and afflictions of the faithfull: for then onely we manifest our firm belief, when the tormēts of the world cannot shake our cre­dulitie, nor the profession therof which we make. What more in­fallible testimony can we yeeld to the word of Christ, then by our indurances? what more au­thenticke subscription, then our blood? what more sure seale thē our death? what more solemne satisfaction, then the sacrifice of our bodies? In this warfare, he [Page 41] performes most of a man, that vtters the least part of a man; and thereunto we are summoned, rather to suffer, then to act or ex­ecute.

The very words of the text are herein more remarkable, in that they properly inferre the sustai­ning of a heauy burden, or else some assault or hot combate: all which implies, how such endu­rances for the name of Christ, are both hard and heauy. They are intimated to be no lesse in the word of the crosse, which was a marueilous painful torment; and by the burning furnace, wherein we are tried and purified, as gold and siluer is in the fire: so that if [Page 42] we mean to make profession of the name of Christ, we must bee prepard & resolued not only for light & easie temptations, but for those most extreme and terrible.

And because Iesus Christ saith, Hee that perseuers, or endures, hee giues vs heerein to vnderstand, how it is not enough for vs to sustain one kind of affliction; but generally and without excepti­on, al those wherwith it pleaseth God to examine and try vs: for some wold willingly passe ouer a little contempt and scorne, but not an open ignomie: others, the losse of goods, but not of their liues; but without reserua­tion or exception of any trialls, [Page 43] we must perseuere and suffer to the end.

This word also signifies to suf­fer with courage and magnimi­ty: for many indure, which can not bee said to suffer, being van­quished and ouercome, yea, euen ouerwhelmed with the burden, being ouercome with the vio­lence of the temptation, or of the contrary shocke, and force. He therefore is properly said to su­staine or suffer, that supports and endures, without abatement of his courage. And therefore pati­ence is here recommended vnto vs, one of the most necessary ver­tues for a Christian, for it helps to preserue all the others, which [Page 44] without this would faile, and prooue defectiue. It is patience that bridleth our affections, ap­peaseth our passions, moderates our violences, swaies ouer our temptations, reduceth errant rea­son into the right way, establish­eth the soule in her proper seat & residence, and confirmes her in her offices. There is not a greater misery in the world, then not to haue patience in time of misery: without patience the least in­conueniences are insupportable, & with patience, those most ex­treme made light and easie. And as the pearle in durt, causeth it's beauty to appeare; so a patient man in aduersity, makes his ver­tue to shine and appeare.

But in that excellent beginnings are altogether vnprofitable with out a finall prosecution, Christ saith not simply, He that endures, but he adds, euen to the end. For to what purpose is it to haue begun a work well, and then to giue it ouer? to haue run wel, and then lye downe in the midst of the race? to haue fought at first vali­antly, and cowardly at last to yeeld? to haue passed the danger of the waues, of the tempests, of gulfes, of rocks, and of Pirates, if we perish hard by our Port, and sink within the channel? wher­fore we must adde perseuerance vnto patience, which is the end & the accomplishment, both of [Page 46] patience, & all other vertues. For what comes of patience with­out perseuerance, but a shameful reuolt? and what honor shal the other vertues haue, except perse­uerance crowne them, which conducting them to their last period, makes them victorious and triumphant: wherefore let vs sustaine, euen to the end.

This end is chiefly that of affli­ctions, and not such an end as the sense or feeling of our flesh, and our own proper affections could desire; but such as it pleaseth God to giue vs. For it is not lawfull for vs to shake off our crosse, nor to shrinke from vnder the bur­den which God layeth on vs, but [Page 47] resolued, vndergoing the same, we must attend, while God dis­charge vs thereof.

Secondly, by this end is vnder­stood the period of our temporal life; for it is not enough to haue sustained for a long time, wee must support euen to the houre of death, which is the coronation of our life. And certainly, in that the end of this life is short, and the number of our dayes cut off; would it not be a wonderful co­wardise, if we should not perse­uer, and endure to the end?

But how can we do this, when our infirmities are so great, and our indurances so difficult? In the first place this must be done [Page 48] by a serious renunciation of our selues, and of all other earthly things, which wilbe of no pow­er nor force to shake vs, if wee contemne them, & be absolutely dead to the world. Next of al, by a constant faith in God and in his word, which assures vs, that his spirit will ease in his behalfe our debilities, & his power will take place in our infirmities, and hee will not suffer vs to be tempted aboue our strength, but hee will renew our force, and giues vs a good & happy issue of our temp­tations. Finally, by zealous and continuall prayers vnto God, of whō they shall be heard, as he in his wisdom shall find it most ex­pedient [Page 49] for his glory, and our sal­uation: for prayer does fortifie faith, it supports hope, inflames charitie, confirmes patience, en­creaseth al other vertues; it expels sadnes, banisheth feare, comforts afflictions, easeth vexations, mol­lifies torments, reneweth forces, makes the courage inuincible, it surmounts temptations, giues vi­ctory to al opposit assaults, & re­medy to al inconueniences. Why should we then doubt, or what need we feare, relying vpon such puissant ayds, and being further encouraged by so faire a recom­pence, as that of saluation. For, whosoeuer perseuers to the end, shall be saued. This promise is not like [Page 50] to those which men make one to another, or captains to souldiers, which oftentimes prooue fru­strat without any effect, or by the death of souldiers, & captains, or els for want of power and good will. None of these things can make void or frustrat the promi­ses of Christ, to them that perseuer and indure to the end: not death in our owne persons; for it leads vs to life; not death in the person of Christ, for it is immortall; not want of power, for he is almigh­tie; nor of good affection, for he hath suffered death for vs, testify­ing therein an infinite loue to­ward vs. In a word we must not call in question the verity of his word; for that is infallible.

Furthermore, this promise is not of weake or slight importance; for it intimates vnto vs a deliue­rance from an extreame miserie, which is, from eternal death and damnation; to the horror wher­of we are naturally subiect, and from which it hath pleased the Lord to redeeme vs, out of his wonderful goodnes and mercy: for if men reioyce so much for e­scaping some eminent or great peril, or for being preserued a lit­tle while from death, which ne­uerthelesse is ineuitable, what a ioy should possesse vs for our li­berty, and escape from eternall death and perdition, and to bee preserued from the same for e­uer, [Page 52] considring the smal number of those that shall be saued, in re­spect of them that shall perish.

Wheras vnto this benefit, there is also annexed an assured posses­sion of eternall Beatitude, the which Christ also inferrs, saying, Whosoeuer perseuers to the end, shall be saued. If he promised a life of many hundreds or thousands of yeres in this world, men would make great esteem of it, especial­ly when it were exempted from all molestations, sadnesse, griefe, infirmities, & all encombrances; but accompanied with ioy, con­tentment, health, power, and se­curity of estate & condition. But much more also, were it magni­ficent [Page 53] and glorious, for the inioy­ance of great wealth and many dominions of a florishing king­dome, and famous empire, reple­nished with whatsoeuer the eie, the eare, or the heart could wish. And Iesus Christ promiseth much more vnto vs thē all this, saying, He that continues to the end, shal be saued. For what can be compara­ble to this saluation, which in all circumstances, is most absolute and perfect? the place thereof, is heauen; the continuance therof, is eternall; the constancy therof, is subiect to no mutation; the possession secure and certain, the nature of its benefits are incor­ruptible, incomprehensible, and [Page 54] diuine; their number, infinite; their degrees, eminent and su­preme; their measure, immeasu­rable; and their puritie, without taint of euill or corruption: for they are all absolutely perfit, ho­ly, and blessed of God; the peace thereof is without molestation, the glory thereof, is the glory of the Lord God almighty. How dif­ferent then is this saluation, from a fraile and transitory life, which is nothing but a shadow, deuou­red & swallowed vp in miseries, and mortality? A life, which hu­mors, griefes, and inflamations consume & extenuat, which the aire makes sick, which meats sur­charge, which abstinence weak­neth, [Page 55] which sorrowes waste, which passions disturbe, which cares do wrinkle, which pouer­tie abaseth, which old age bends and makes crooked, which tor­ments ouerwhelm; and which a lamentable death doth finish; a life assayled with a deluge of e­uils, wherin there is no firme sta­tion, where we can scarcely see one poore branch of the flouri­shing Oliue, wherupon the fear­full Doue may for a moment fa­sten the foot. A life affording the same residence allotted to vn­clean beasts, and the same light, which the very wormes of the earth enioy. How far, I say, more excellent is the state of saluation, [Page 56] then this present momentary life where no necessities presse, no annoyances disturbe, no appre­hensions molest, no miseries ap­proch or draw neer vnto, but re­plenished with happinesse and beatitude; where life is without death, ioy without sadnes, youth without old age, peace without trouble, light without darknes, abundance without defect, good without euill, security without danger, & felicity without end.

This saluation is so much the more to be desired, in that it cō ­pleatly comprehends the happy estate of our whole persons; that is to say, both of [...]e soule & bo­dy, the which Christ signifies in [Page 57] saying, He that continues to the end shalbe saued. For otherwise, how can we be said to be saued, if we might also bee said to be lost? and Christ comming to saue that which was lost; and absolute & entire man being lost, must he not likewise in his intire and ab­solute estate be saued? For what a defect were this, when Christ hauing assumed our entire per­son, hee should haue redeemed but the moity therof? If he were but our half Sauiour, and that by him we were but saued in part? And who doth not see, that the Iustice of God requires the pre­sentation of whole man; and as in the one or other part he hath [Page 58] participated of good or euill, he hath his share in the retribution, both in the one, and other part?

But how should this come to passe, that this very body dissol­ued to ashes, atomes, and ele­ments, should returne to it's for­mer frame and composition? O man, he that reuiueth the dead, & that calleth things which are not, as if they were, cannot hee giue life after death, and repeale it from ruine and destruction? If he created it when it was not, can he not repair it when it hath once bin? especially when crea­tion is a greater work then repa­ration, & to make, more then to restore. If he hath made of earth [Page 59] flesh, and of flesh, earth; can hee not of earth, reduce it to be flesh again? for to him whose wil was to create, can any thing be diffi­cult or vnpossible? though this worke exceed beyond measure the order and power of Nature, yet do not think that it surmoūts the power of the Author of nature, who by a vertue and power su­pernatural, gaue being to Nature; and who can when he pleaseth, exceed the bounds of nature, tho­row the infinitie of his power, which is comprehended within no bonds nor limits. And if thou dost but contemplate Nature her selfe, and the seueral parts of this world, high and low, maist thou [Page 60] not discern examples of the great power of God, which may be vn­to thee as Images and figures of thy restauration? For, but lift vp thy eyes to heauen, mayst thou not see the Sun, who after he hath run his course, and is spent after the maner of a death in the west (no otherwise then as if it were extinguished) he returnes againe to appeare, & seems raised vp in the East, with the resplendencie of his former lustre, the ornamēt of his beames, and the brightnes of his light? and by his alter­natiue absence and presence, dost thou not see the day dye in the night, being buried in all parts in darknes, & then again to renew [Page 61] and reuiue, with clarity, beauty, grace, lustre, and ornament, cau­sing his death to die, which is the night, and opening its sepulchre, which is the darknes, liuing till night by a continual and indifa­tigable vicissitude, succeeds it, & brings it change, giuing an end to it, as before it receiued light from the same. And do ye not behold the innumerable company of lights celestial relightned, which before seem'd quite put out, the twinckling of Stars reuiued, the light of the Planets renued, & the wanes and increases of the Moone reestablished? Moreouer, by the remotion or approch of the Sun, who does not perceiue al seasons [Page 62] to returne with their qualities, forces, and vertues? Winter with his colds, humidities, and raines; the Spring with its beauty, sweet­nes, & flowers; Summer with its heat, siccitie, and drought? who likewise discerne not the leafeles trees to reassume their verdure and ornament, dead plants to re­sprout, withered herbs to reflo­rish, and corrupt seeds to reuiue: for that which thou sowest cānot quic­ken before it first die. Cor. 15 A most won­derful thing! that Nature should destroy to preserue; take away, to restore; ruinate, to maintain; cor­rupt, to reuiue; and consume, to augment; and that things by her defeated, shold be restor'd, made [Page 63] more beautifull and abundant: the which thou maist euidently see in the wheat, which being laid in the parts of the earth, as in sepulchres or graues, after it hath putrified, it coms vp again much more rich and plentiful then be­fore. And to say truth, the condi­tion of all things in this Vniuers, is renued by their losse, and suffer a falling away for their further reparation: so that all these ordi­nary reuolutions, these mutable & rowling orders of things, are nothing but testimonies, and in­timations vnto vs, and as it were a delineation, and draught of the Resurrection of the dead; the won­der whereof God hath rather ex­prest [Page 64] in his works, then declared by his Ministers, by his power, rather then by his word; and by Nature, rather then by Prophesie; that so thou mightest be made more fit for the doctrin of Faith, being instructed by the experi­ence of this world, and so there­upon they should resolue and firmly beleeue, that he will like­wise reestablish thy person▪ for as thou seest, hee reestablisheth all things.

Wherfore then, should we fear, either the destruction, or endu­rances of this body, seeing it must be restor'd, yea into a glorious e­state, conformable to the body of Iesus Christ? why should we fear [Page 65] the hatred of the world, which cannot exceed the respects of this world? nor bee any obstacle to the accomplishment of our sal­uation? Let vs perseuer vnto the end: for he that suffers to the ende, shall bee saued. So as there is no temptation that can shake our constancy, neither the cruelties of oppression, nor the perplexi­ties of pain & anguish, nor the ri­gor of persecution, nor the hard­nes of famine, neither the igno­miny of nakednes, or the horror of perill, neither the furie of the sword, nor the miseries of life, neither the violence of death, nor the force of all the creatures ioyn'd in one.

But by reason that in this gene­ral hatred of all men against the Church, we perceiue the wrath of God kindled against vs, because of the extremity of our sins, let vs acknowledge them in their hor­ror, with a detestation, & renun­ciation of them: let vs lament with a profound contrition, in sighs, and teares, imploring Gods mercy, to the end that his indig­nation ceasing, he may stay the power and fury of such as hate vs. And let vs be cōforted, in that if we are hated of the world, we are beloued of God; & that as we cannot loue God and the world together, so both God and the world cannot ioyntly loue vs.

If we ought to endure for the name of Christ, it is freely giuen vs, not onely to beleeue in him, but also to suffer for him: thogh men make war vpon vs, yet can they not take from vs the peace of God, nor the peace of our con­sciences. If we be depriu'd of our earthly commodities, yet shall we not be exempted from the treasures of heauen: we may take ioyfully the being stript of our goods, and chuse rather to be af­flicted with the people of God, then to enioy for a time, the de­lights of sinne, esteeming oppro­bries for Christ, greater riches, thē the treasures of Egypt, in respect of their renumeration. If we suf­fer [Page 68] any losse of the body, we shal find gain of the soule, and that is a good return, when we lose for to gaine: for in these losses, the spirit profits and purchaseth in­comparably more then the flesh loseth. If we be put to triall by banishment, why all the earth is the Lords, and though we should bee dispearsed into the most sa­uage Desarts, yet should we not be separated from God, nor lose the priuiledge of being Citizens in heauen. If most violent aduer­sities assaile vs, the indurances of the time present are not compa­rable to the glory to come. Our light afflictions, which doe but euen passe ouer head, produce in [Page 69] vs an eternal ioy of a glory super­excellent. For if in this transitory world we see a number of men expose themselues to the extrea­mest hazards and perils, be it out of a thirst after glory, desire of riches, be it for ambitions, quar­rels, or the wars of their Princes, should wee refuse to suffer for Gods cause, such things as others suffer for meer worldly respects? If we be vrg'd to imprisonment, the Spirit of God will enter in with vs, to giue vs consolation, and to reside with vs, and in vs. And though the prison were like the deuils house, yet by the spirit of our God, and by the efficacy of our prayers, we may be able to [Page 70] assault and subdue him in his own house: we shall put him to flight, to the greatest profundi­ties of his depths, as an Adder, or Snake, who being pursued, be­takes himself to his hole & con­cauity, keepes himselfe in, folds himselfe vp in his twists, hides himselfe, and dares not appeare: we shall send him from the pri­son to his hell, from the gaole to his place of torments. And it need not be hard for vs, to be se­questred from the things of this world, seeing we are but stran­gers to the world, & in that the world is worse then a prison; for the prison hath no such darknes in it, as that of the world, which [Page 71] blindes mens vnderstandings; neither are there any such strong bonds, as those of the world, which doe so hamper the soule; nor so euill sents as the odors of the world, which are stinking affections, and infected corrupti­ons, that defile both heauen and earth. It holds not so many wic­ked ones within the precincts of it, as the world, which compre­hends them all, neither expects such terrible Iudgement as the world, which shal heare the sen­tence of eternall condemnation. To conclude, if the prison hath darknesse, our selues be light in God; if bonds, we are free in the Lord; if odious stinches, we are a [Page 72] good odor to God, through Iesus Christ; if we are found guilty, we are iustified before God; if the Iudge bee there ready to giue iudgement, wee shall one day iudge as assistants with Christ, & Iudges of all the world in like manner. For if a Christian out of prison renounceth the world, how much being in prison, ought he to doe the like? And what matters it, what hee is in this world, seeing he is out of the world? And thogh his be enclo­sed within a prison, for are not all things open and at liberty to the Spirit? who wil not forbear to breake through roofes, or vaults, when in spirit hee may [Page 73] take his free carriere, glide vp to heauen, and make his happy sal­lies euen into Paradise? That e­uen as they that descend into a deepe & dark well, they see there at all times the stars of heauen; so likewise the faithfull, in the dee­pest obscuritie of the dungeon, faile not with the eyes of faith, to behold the glory of the heauens, & the radiant light of Gods coun­tenance, which brings replenish­ment of ioy: and then question­les, may a man be sayd to haue lost his earthly condition, when the spirit is rauished vp into hea­uen: for the body then hardly feeles any misery, when its soule is with God, and conuerseth with [Page 4] the blessed. But if in being re­leased out of prison, we must indure death, or martyrdome, Christ will be benefit and gaine, vn­to vs both in life & death. 2. Tim. 2. If we die with him, we shall al­so liue with him; and happy is that death which brings with it life, and opens vnto vs the gate of immortality. And further, it will bee much glory for vs, to set together and cyment the Church of God, with our blood and ashes. And if this death be outwardly odious and ignomi­nious, we do but in it contemne the dishonour of the world, we being for the name of Christ, an­nihilated in worldly honor, cal­ling [Page 7] to mind, how Christ was first crowned with thornes, be­fore with glory; hee did first climb the crosse before he moū ­ted vp into heauen; and nayled therunto between two theeues, before he sat at the right hand of God his Father. If this death be painfull, our soule shall be victo­rious ouer all bodily torments, by the diuine vertue of our Lord, who out of his deare loue trans­forming vs into himselfe, will make vs incompatible, euen as he hath done many other zea­lous & constant Martyrs, which haue suffred in their bodies, as in strange and different flesh, who, without astonishment, beheld [Page 6] their bodies, all on a light fire, their entrailes hanging downe, their members burnt off, and fal­ling downe piece by piece, and their [...]iuely flesh brought to dust and ashes. By their heauenly notes, they haue drowned the wind and rumour of the [...]ames; and by the and our of their zeale, vanquished that of the burning fire, and in the midst of fire-hot coales, as if it had bin vpon a bed of flowers, th [...]y haue ioyfully exalted their happy and blessed soules. Whereunto may further be added, that the more cruell & torm [...]ting our kind of death is, so much more excellent and e­minent w [...] [...]e constan [...]y of our