And therefore Cicero rightlie defined fortitude, to be an enduring of labors, ⁸ and a taking in hand of dangers with aduisements. And fortitude is chieflie perceiued in dangerous and difficult things; ⁹ but most of all in things happening vpon the sudden: for vertue is conuersant in difficult things, and difficult things be vnlooked for. For dangers premeditated, séeme after some sort to be mollified. Wherefore the vertue and fortitude of Ioab was herein chieflie renowmed; ¹⁰ bicause in a sudden and vnexpected euill he could take counsell out of hand. Séeing fortitude is set as a meane betwéene feare and boldnesse, it is after a sort partaker of both; ¹¹ for a valiant man dare commit himselfe into danger for honestie and goodnes sake; but yet in the mean time bicause he must striue with terrors, he is not a little mooued in mind. The holie Martyrs both in our time, and in all ages, doo valiantlie indure for Christ & the Gospell sake, all torments, which can be deuised either by tyrants, or by the diuell: yet otherwhile, bicause they be not [made] of marble, stone, or brasse, they become somewhat faint, through the verie féele and greatnes of the dangers. Two things are set foorth for a godlie man to abide, and take in hand. But fortitude is rather considered in suffering: for that is the harder thing. ¹² Plutarch out of the old Poet Menander; It is not (saith he) the part of a valiant man, to saie, This I will not suffer; but, This I will not do. For the other thing is not put in our power. Wherfore the subiect of fortitude, is that part of the mind, wherein is conuersant, feare and boldnes. The obiect which it hath respect vnto, is perill. And these two belong vnto the matter. The forme is mediocritie. The end is honestie and goodnesse, and the will of God.

2 Now must we sée what is the efficient cause thereof. Aristotle in his 3. booke of Ethiks, saith; ¹³ that There is a certeine ciuill fortitude, whose efficient cause is the law or ordinance of the common weale. As if there were a lawe, ¹⁴ that he which shall flie in warre, is either infamous, or condemned to die: but he which shall behaue himselfe valiantlie, obteineth either praise or reward. This is not true fortitude, which we now séeke for: for that hath not respect either to reward or punishment, but to the will of God. There is an other fortitude, which may be called warlike, which procéedeth of that, that men be skilfull in armes, and are acquainted with the policie of warre. But neither in verie déed is that true fortitude: for if the enimies be either better prouided, or more in number, that fortitude faileth. There is an other fortitude, which is stirred vp, and kindled by anger: as if so be a man hauing receiued an iniurie, will be reuenged: but this also may be among wild beasts. And an other there is, which is ingendred of some gréedie desire and mind to obteine: but so an asse also may haue fortitude; for often times he suffereth not himselfe to be driuen from his meat, no not with stripes. Also adulterers and fornicators, for the fulfilling of lust, doo indure verie gréeuous and troublesome things. Howbeit, we must grant that anger dooth seruice vnto fortitude: for good men are angrie, and take it gréeuouslie, if they sée anie thing doone vnhonestlie, or contrarie to that which shuld be doone; yet is not that the cause whie a thing is doone valiantlie. Some men are valiant, through a confidence of their owne naturall strength; others, for that they are vnskilfull of the dangers: but those men straitwaie discourage themselues with the least change of things.

But the true cause of fortitude, the philosophers appoint to be in the loue of iustice, equitie, and honestie; bicause for these things sake we will indure all things. And the root of that loue, they put in the knowledge of iustice and honestie. Howbeit, bicause naturall reason is easilie obscured and deceiued, we must haue accesse to the word and will of God, into which no error can fall: and for the defense of his will, there is no danger so gréeuous, that a godlie man ought to eschew. ¹⁵ Cicero in his Tusculane questions saith; that Fortitude is an affection of the mind, whereby (through suffering of gréeuous things) we obeie the lawes. Which thing, if by the lawe, he ment the word of God, it were true: but séeing he vnderstood nothing else than a certeine naturall and ciuill prudence, the which, by reason of originall sinne, and other sinnes, is verie often times deceiued, ¹⁶ can not consist. But since true fortitude is deriued of faith and charitie; and that we haue not those things of our owne strength, but of God; Esaie did verie well and rightlie reuoke the same to the spirit of God, when he said; ¹⁷ The spirit of fortitude.

But thou wilt saie, that it is an habit, and consisteth of accustomed actions. I grant: but those actions themselues be not of our strength, but of the holie Ghost. Rightlie did Augustine saie vpon the 13. psalme, Con. 2. He is trulie valiant, who is not strong in himselfe, but in the Lord. ¹⁸ Also Paule; I can doo all things (saith he) in him which strengtheneth me. And in the second to the Corinthians, the twelfe chapter; When I am weake, then am I strong. ¹⁹ For the saints, when they acknowlege their owne weaknesse, they call vpon the Lord, and are made strong. And by these meanes is God woont to inspire fortitude into men. First, ²⁰ he lighteneth their mind, that they may vnderstand and sée his will; and he so inflameth them, as they thinke that they shalbe euen then most happie, if they may for his sake suffer all most gréeuous things. Secondlie, he is present by his strength and power, and fighteth for them that be his; as in old time he did for Abraham, and alwaies for all godlie men that be his, which be true Israelites according to the spirit. Lastlie, bicause those things, which must be abidden and suffred, be most gréeuous, and in a maner swallowe vp reason; the spirit of God is present, and helpeth our strength and minds to indure all maner of things.

For the actions of other vertues (as saith Aristotle ) are pleasant: but fortitude striueth with gréeuous and difficult things, and bringeth no pleasure, but in respect of the end. Wherefore the spirit bringeth to passe, that although the bodie be vexed with gréeuous torments; yet we indure all things with a glad and ioifull mind. So Eleazar, in the historie of the Machabeis; In bodie (saith he) ô Lord, I am most miserablie tormented, yet for thy sake doo I gladlie suffer all these things. ²¹ Let the Romans boast of their Mutij, Cocles, Curtij, and Decij: the Graecians of their people of Marathonia, Salamina, Plataea, and Thermopilae. But we are they that may trulie praise our martyrs, who a thousand times more constantlie and valiantlie haue suffered much more gréeuous things than they. When princes at this daie boast of their valiant courage; let them take héed vnto what end they imploie the same. And we our selues that professe the Gospell, if we suffer anie thing of our aduersaries; let vs take héed, that we suffer it not otherwise than for the glorie of Christ: for so will God himselfe be present with vs, and in most exquisite torments, will giue vnto vs an incredible courage and chéerfulnesse of mind.

3 But mortification, ²² which the scripture so oftentimes vrgeth, is diuided into two principall points. The first belongeth vnto patience in troubles and aduersities sent vnto vs by God: the other consisteth in moderation of expense, and in temperance, the which we of our owne accord take in hand, for repressing the wantonnesse of the flesh. But we must beware that we doo not there fasten our foot, as though we did these things of a superstition; but to the intent that inuocation, confession, the praise of God, holie reading, and the works of charitie towards our neighbour, may be the more easilie doone. And in anie wise these things must be vsed, that they may prepare the mind vnto better things. But we must note, that these exercises can not be comprehended in rules, which may serue for all men generallie, as they haue attempted to doo in monasteries. Furthermore, we must take héed, that there be an honor had vnto the bodie, as Paule commandeth vnto the Colossians: ²³ least that come to passe, which happened vnto Basil and Nazianzen, otherwise worthie bishops, who by reason of these immoderate exercises, so wasted themselues, and consumed the powers of the bodie, as they were made vnprofitable for the ministerie of the church. For they were constrained to kéepe their cabinets sometimes halfe a yéere togither, somtimes a whole yéere. ²⁴ But those words, which be spoken of Paule in the first to the Corinthians, the ninth chapter, the 29. verse, are against the libertie of the flesh; bicause vnto the Corinthians he setteth foorth temperance, whereby they should bridle their desires, and remooue offense from their brethren. By which reason they also are admonished, who after the example of the Corinthians, when they haue giuen their name vnto Christ, and haue begun to professe the Gospell, doo slacke the raines and bridle vnto all kind of lusts: which sort Paule diligentlie instructeth welnéere in the whole sixt and seuenth chapters vnto the Romans.

4 But of the first principall point, the apostle wrote in the epistle to the Corinthians; ²⁵ We carie about in our bodie the death of our Lord Iesus Christ, that therein the life of Iesus Christ may be made manifest. As if he shuld saie; Therfore are we drawen to the tribunall seate, are racked, & suffer manie things, that the death of Christ may be expressed in our bodies: and againe, that by the labour and trauell of those our bodies, the life of Iesus Christ may be declared and set foorth. And to speake in few words, the crosse is no other thing but aduersities, heauie haps, temptations, and sorrowes, as well of the mind, as of the bodie; the which are laid vpon vs by God, for the glorie of his owne name, and for our saluation. ²⁶ But whie God will haue his people so to be afflicted, there be manie causes shewed. First, that his wrath might be declared against sinne: with which kind of iudgement, God dooth verie oftentimes begin at his owne house; to the intent it may be the more euident, and that others may vnderstand thereby, what remaineth for them. Further, he will by this meanes stirre vp his owne vnto repentance. And he vseth these aduersities in stéed of sermons, the which be of more vehemencie and effect than words be. Moreouer, by this meanes, euerie one of vs dooth prooue, and throughlie knowe himselfe: for héerein we sée how much, faith, charitie, and other vertues are wanting; or else how much of them we haue alreadie obteined of God. And whereas by reason of sinne, we be all subiect vnto these euils, which be the ministers of death; yet is God so good towards vs, as he will alter the vse of these things, that by them his Gospell and christian veritie may be confirmed: in so much that it shall not onelie haue a testimonie of words, but also of most extreame calamities, and shall remaine confirmed by witnesse of spending both bloud and life. For this cause Christ suffered, and so did Iohn Baptist, the apostles, and infinite martyrs.

Further, from hence we haue a strong argument of the resurrection to come, and of the iudgement. For séeing the iust men are so euill interteined in this life; it is necessarie, that there should be there some alteration and change of things: as Abraham shewed the rich man, which was tormented in the flames. ²⁷ Besides this, séeing we be adopted to be the children of God; it is conuenient, that in the crosse and afflictions, we should be like vnto Christ, which is the first begotten. Moreouer, by this meanes, our loue towards God is most of all declared. For to honour and imbrace him, when all things go well with vs, and according to our desire, is not the propertie of a valiant mind; bicause therein we may appeare not to woorship God, in respect of himselfe: but rather, that we follow him, for his benefits. But if so be we flie not from him in time of aduersitie, it is a token that we séeke him, and not his benefits. We must also adde, that the power of God is more declared in afflictions and aduersities, than in prosperitie. For when all our dooings haue prosperous successe, we séeme not to haue néed of the helpe of God: but when God deliuereth out of aduersitie, then is he most praised. And especiallie his power is shewed, when he comforteth vs, and maketh vs chéerefull in the middest of our tribulations. Wherefore, ²⁸ as Augustine (writing vpon the Psalmes) said; The crosse is no small cause of inuocating and glorifieng of God. ²⁹ Further, it giueth a token of a godlie life; for All they, which will liue godlie in Christ, shall suffer persecution. I passe ouer that, which euen the Ethniks haue séene; namelie, that aduersitie dooth make men more industrious, and more wise; and those that are in miserie, more curteous and dutifull. ³⁰

But from this crosse of Christ, two things must be remooued. First thervnto belong not those punishments, which come vpon wicked men for their naughtie acts committed. Albeit that Cyprian and Ierom saie; that The théefe, which came vnto Christ, turned his punishment into martyrdome. Howbeit, Peter dooth otherwise admonish vs, that we should suffer persecutions, not as deserts for our owne ill dooings. Moreouer, those crosses, which we procure vnto our selues, and be not laid on vs by God, must be set aside. ³¹ For some rash persons there be, which doo laie persecutions vpon themselues, whose end oftentimes is most shamefull. But not to omit the principall, I saie, The true suffering of the crosse is a most acceptable sacrifice vnto God, whereof Paule vnto the Romans writeth; I beseech you for the mercie of God, &c. And vnto Timothie, he said; that he should be offered vp. ³² And Dauid said; A sacrifice to God is a troubled spirit, a contrite heart. If perhaps thou shalt demand, whether it be lawfull for vs voluntarilie, and of our owne accord to take sorrowes and labours vpon vs, without expecting a time when God should bring them? I answer, that it is lawfull; but yet in such sort, as it is commanded and prescribed vnto vs: as when of our owne accord we admit bitter sorrowes, while we repent of our former life and sinnes. And séeing God requireth this thing of vs, ³³ it is not properlie and truelie said of vs, that we doo call the same vnto vs. The which also may be affirmed, when we refuse not labours for the saftie of our neighbours, and for auoiding of offenses. For these causes God himselfe commanded that we should labour so much as lieth in vs.

5 But euen as Paule vnto the Romans taught, that the faith of our adoption commeth by inuocation or praier, in which the holie Ghost beareth witnesse with our spirit, that we be the children of God: so he sheweth a testimonie, by which we may be the more certeine of entring into this inheritance, ³⁴ which he spake of; Ye shall without all doubt (saith he) obteine it: for ye shall reigne with Christ, for so much as ye haue alreadie atteined to suffer with him. Wherfore crosses and troubles are tokens and arguments, whereby we may gather that we shalbe the heires of God. Paule saith vnto the Philippians; That Vnto them it is giuen for Christ his sake, not onelie to beleeue in him, but also to suffer for him. ³⁵ This former gift, which we now sée that we haue obteined, maketh vs certeine of the latter, that we shall at the length not be destitute of it. For, no small or slender power of God is declared to be in them, which valiantlie & patientlie for godlinesse sake suffer persecutions, & aduersities. ³⁶ I knowe there be others, which interpret these words otherwise; that Paule should séeme to ascribe a certeine condition, whereby we shall passe vnto euerlasting inheritance; namelie, if we haue first suffred manie things. And doutles, the Gréeke particle ⟨…⟩, which is turned [If so be,] may be drawn to each opinion.

This is certeine, that Paule here maketh a kind of transition, or passing ouer to an other matter; although it be pleasant and closelie handled, to comfort these men for the afflictions which they suffered. Albeit he departeth not from that purpose which he had in hand, but with the selfe-same labour both prosecuteth that which he began, and also comforteth them. And it is all one, as if he should haue said; Ye shall indéed be heires, but yet with this condition, that ye must first suffer manie things. Christ requireth nothing at your hands, which he himselfe hath not first performed. He leadeth you no other waie, than the same which he himselfe hath gon. He will not offer you to drinke of anie other cup, of the which he himselfe hath not droonke. Howbeit, this will be the greatest comfort vnto vs; forsomuch as those things, which we shall suffer, will not be comparable with that glorie, which shall be reuealed in vs. Ambrose followeth this interpretation. Howbeit, I thinke that this place is so to be vnderstood, as though it were a proofe of that which followeth, ³⁷ by those things which went before, after this maner; Ye shall haue the eternall inheritance, bicause ye suffer togither with Christ. The verie which sentence he vseth in the latter epistle to Timothie; ³⁸ If we die togither with him, we shall reigne togither with him.

Chrysostome vpon this place writeth; that This is an argument taken from the Maior; God (saith he) hath fréelie giuen vnto vs manie things. For when we had doone nothing, he adopted vs vnto children: he granted vs, that we should call him Father, whereof followed an assured and constant faith, that we are the sons of God: and how shall he not now giue vs the inheritance that is behind; especiallie séeing in the meane time we haue suffered most gréeuous calamities? Vndoubtedlie, he will not denie it after such and so manie trauels, séeing he hath fréelie and without anie trauell of vs indued them, that beléeue in him, with most excellent gifts. And by this meanes hath he declared, that God hath singularlie well prouided for men: who, to the intent they should not boast of their trauell or indeuour, hath fréelie giuen manie things vnto them. And againe, least they should be ashamed of obteining so great gifts without trauell, he would not haue them to come vnto this singular inheritance, without most valiant courage, sufferance, striuing, disquietnes, and affliction.

6 These things auoucheth he, neither amisse, ³⁹ nor yet vnprofitablie; so they be rightlie vnderstood by vs, in such sort, that we confound not the promises of the lawe with the promises of the Gospell. Least that should happen, it shall be necessarie to make plaine, what difference there is betwéene each promises. They doo not herein differ, as some thinke; bicause the promises of the Gospell haue no conditions ioined vnto them, but the promises of the lawe are neuer offered without conditions. ⁴⁰ For euen as it is said; Honour thy father and thy mother, that thou maist liue long vpon the earth. ⁴¹ Againe; If ye will and shall harken vnto me, yee shall eate the good things of the earth. And euen so we read in the Gospell; ⁴² Forgiue, and it shall be forgiuen; Giue, and it shall be giuen vnto you. ⁴³ And againe; He that forsaketh father or mother, or wife, or house, or lands, for my sake, shall receiue an hundred fold, ⁴⁴ and possesse eternall life. And; If so be we suffer togither with him, we shall be glorified togither with him. ⁴⁵ And vnto Timothie; If we die togither with him, we shall rise againe togither with him. Wherefore, séeing this is no difference, we must séeke for another.

⁴⁶ The conditions which are annexed to the promises of the lawe, are commandements which the lawe commandeth to be fulfilled, euen to the vttermost; neither will it otherwise performe the things promised, vnlesse the conditions be absolutelie fulfilled. And thus it is manifest vnto him which diligentlie considereth the matter, that the conditions of the lawe might haue béene causes of the obteinment of the rewards which were promised. For if they had béene so fullie accomplished, as they were commanded in the lawe, they might haue béene compared euen with the verie rewards, and haue béene accounted for merit. But seeing they could not be performed by men, God of his mercie in their place appointed the promises of the Gospell; which promises, notwithstanding that they haue conditions adioined vnto them, yet are they fréelie offered. For the things that are by them commanded vnto vs, are in déed necessarie, if we haue power, time, place, and occasion giuen vs to doo them.

This I speake, bicause of infants, and of those, which in the last time of their life, being at the point of death, come vnto Christ. For eternall life dependeth not of those conditions, as of causes. For as we haue alreadie said, it may, without those conditions, be obteined both by infants, and by those which in the last houre of their life be conuerted vnto Christ. And bicause the promise, if it should depend of those conditions, as of lawfull causes could not be firme; séeing there is no man, which can fulfill those conditions, as they are commanded: euen for the verie same cause also, ⁴⁷ the promises of the Gospell may consist without these conditions. Herevnto serueth that, which Paule saith; that those conditions cannot be compared with that thing, which is promised: which cannot be true in iust & lawfull causes, if they be compared with their effects. Wherefore, if thou ioine these thrée things togither; namelie, that the rewards of the Gospell are fréelie promised, that the conditions can not be made equall vnto them, and that the promises ought to be most firme; thou shalt both take awaie the consideration of merit, and shalt easilie perceiue, wherein they differ from the lawe.

If thou wilt demand, whether the promises of the lawe were giuen in vaine; séeing there was neuer anie man found that could performe those conditions? I will answer, ⁴⁸ that herin was nothing doone in vaine or rashlie. For therefore were such impossible conditions annexed vnto it, that men might be put in mind of their infirmitie; and that they thoroughlie vnderstanding it, should flie vnto Christ, of whom being receiued into fauour, and hauing now obteined iustification, they might obteine the selfe-same promises. For as touching those men, the promises are now, of promises of the lawe, made promises of the Gospell: bicause they which beléeued in Christ to come, were exercised in the obedience of the lawe. Which obedience of the lawe, although it were but onelie begoon, and not thoroughlie finished; yet was it allowed of God: therefore might they haue the fruition of the promises offered.

7 And what it is to suffer with Christ, ⁴⁹ may on this wise be easilie declared; if we shew what causes mooued Christ to suffer so bitter a death vpon the crosse. And there were two causes; the first was, to be obedient (as he himselfe said) vnto his good Father; the second was to subdue and condemne our sinne. They which in suffering aduersities, imbrace these two causes in their mind, doo suffer with Christ. ⁵⁰ Whatsoeuer sorrowes or aduersities happen vnto them, let them reckon with themselues, that they happen vnto them by the prouidence of God; and let them beare patientlie what burden so euer is laid vpon them; so as they may willinglie obeie GOD the authour of that affliction. Let them consider moreouer, that by these calamities, the old man is tamed, sinne is broken, and that corruption, which by nature was throughlie graffed and bred in vs, is dissolued. ⁵¹ But what the cause is, that the world, wicked men, and the diuell, after a man is conuerted vnto God, doo straitwaie begin to rage against him, by all maner of most bitter meanes; I thinke it is not hard to be perceiued. For so soone as men come vnto Christ, they straitwaie doo begin, vnfainedlie and from their hart, to make warre with vngodlinesse. Héerevpon are hatreds kindled against the godlie, and persecutions waxe gréeuous against them.

As touching the suffering of aduersities, the apostle comforteth vs by two reasons. The one of which is taken of the end, after this maner; These euils, which godly men indure, doo obteine a blessed end, and happie conclusion; Wherefore they must be susteined with a chéerefull and valiant mind. The other is, for that those things, which we suffer, although they séeme troublesome and gréeuous; yet can they not in anie wise be compared with the rewards which shall be giuen vs in the life to come. By this vnequall proportion it is euident, (if we will speake properlie) that this word merit, is not to be attributed vnto our good works. Chrysostome hath well noted, that Paule, before he came to the exhortation of patience in aduersities, woonderfullie amplified the honour and dignitie of the children of God; which he did not with so great a diligence before, when he intreated of restraining the desires of the flesh. For as we haue said before, ⁵² there are two kinds of mortification; the one of which héerein consisteth, that we should represse the déeds of the flesh; the other is, to suffer valiantlie for Christ his sake, dangers, crosses, and all maner of torments when néed shall require. ⁵³ Which too things, if they be compared togither, we shall perceiue, that the suffering of aduersities is of more difficultie, than is the battle with the wicked lusts of the mind.

Aristotle in his Ethiks (as he prudentlie sawe manie other things) saith, that Fortitude is to be preferred before the vertue of temperance, which otherwise is most worthie of praise. Of this thing doubtlesse euen the diuell was not ignorant: ⁵⁴ for when he reasoned with God, as concerning blessed Iob; Skinne for skinne (said he;) yea, a man will giue all that he hath for his life. Wherefore, ⁵⁵ stretch foorth thy hand (saith he) a little vpon him, and then thou shalt see whether he will cursse thee to thy face or no. For by the naturall sharpenesse of wit, wherein he much excelleth, he easilie sawe, that this of all temptations is the greatest; when the life it selfe (than which nothing is more swéet) is put in danger. The fruit, which they that haue valiantlie labored shall receiue, must alwaies (as Paule warneth vs) be set before our eies. For so shal we sée, that when we suffer for Christ his sake, we shall bring singular commoditie, not vnto him, but vnto our selues. That which the Latin interpretour turned [Existimo,] that is, [I thinke, or count] is in Gréeke written [⟨…⟩:] which word cannot be referred vnto an opinion that is doubtfull and vncerteine. For that word is chéeflie vsed of such as make reckonings, which bring their accounts into a summe, and hold it definite and certeine.

Wherefore the meaning is, as if he should haue said; This I hold for certeine, that those euils, which we suffer, are not to be compared with that glorie, which we wait for. Indéed the afflictions of the godlie are not of their owne nature so light; but Paule extenuateth them onelie by waie of comparison. ⁵⁶ Wherefore this place conteineth an amplification of that felicitie, which God promiseth vnto vs; which hereby is made the more notable, in that it farre excelleth all the trauels of this life. Of which thing godlie men are so thoroughlie persuaded, as they reioise euen in the middest of their tribulations. The verie same comparison Paule vseth in the latter epistle to the Corinthians, ⁵⁷ the fourth chapter: for he saith; that Our light affliction, which is but for a moment, bringeth vnto vs a maruelous exceeding weight of eternall glorie. By these words is shewed, wherefore eternall life surmounteth all the trauels of this life; namelie, bicause of the weight, continuance, and greatnesse thereof. For whatsoeuer things we suffer here, are called of Paule ⟨…⟩, that is, Momentanie. He addeth also ⟨…⟩, by which words the lightnes of them is shewed. But contrariewise, vnto the glorie is attributed both eternitie, and also a woonderfull great weight, which excéedeth all measure.

8 The apostle addeth; ⁵⁸ Which shall be reuealed vnto vs. He saith, that this glorie shall be reuealed, least we should thinke our selues now to be vtterlie destitute of the same. For we alreadie possesse a great part thereof, although as yet it be not perfect, nor manifest to the world. So Paule speaketh vnto the Colossians; ⁵⁹ Ye are dead with Christ, and your life is hidden with Christ in God: but when Christ your life shal appeere, then also shall ye appeere togither with him in glorie. But it is to be noted, that Paule in this one word [glorie] comprehendeth the whole felicitie, which we wait for. ⁶⁰ And therein he followeth the iudgement of men, which are woont to estéeme glorie as the chéefest goodnes. Whereof also the philosophers thus affirme; that As the shadowe followeth the bodie, so dooth glorie followe true and perfect vertue. Wherefore glorie comprehendeth two things, ⁶¹ which must be earnestlie desired; first, that a man be indued with vertues; secondlie, that he get a good name among the people.

But why the blessednes, which we wait for, ⁶² is not reuealed in this life, Chrysostome thinketh this to be the cause; namelie, that it farre passeth the state of this life. And Paule tarrieth the longer in the amplification thereof, that he may the more stir vp the Romans to the suffering of afflictions. ⁶³ For a soldier is excéedinglie confirmed to suffer perils, if he hope that the victorie will be gainfull vnto him. ⁶⁴ And a merchant is not discomfited with anie labours of sailing and trauelling, if he hope thereby to win great gaine. Further, we ought to consider, that the lot of the citizens of this world, differeth farre from the lot of holie men, which serue Christ. For they, with the greatnes of their labours go beyond those good things, which they labour to atteine: but we, though we behaue our selues stoutlie and valiantlie (as Paule saith) yet are not our works to be compared with that end, which we set before vs.

⁶⁵ 9 That we may easilie vnderstand this difference, the examples of the Romans will soone teach vs. Brutus, for preseruation of the libertie of his countrie, did not sticke to slaie his owne children. In the dooing whereof, he also had respect to atteine the praise of a good citizen: for thus the Poet Virgil writeth of him, His countries loue him driues, and greedie lust of endlesse fame. These were the ends that mooued the Ethniks, ⁶⁶ which vndoubtedlie were verie small and slender causes. For the libertie, which they had respect vnto, was no such as is ours, whereby we are deliuered from sin, from satan, from death, and from the wrath of God. ⁶⁷ They sought humane praise, a thing doubtlesse inconstant and of small force: but our end is to approoue our selues vnto God, whose iudgement cannot be deceiued. Torquatus also slue his owne sonne, bicause in fighting against the enimie, he had violated the lawe of warre. Then we also, to kéepe the lawe of God, ought not to doubt (when néed shall require) to suffer all maner of most gréeuous torments. For the lawes of God must not be compared with the lawes of warre.

Camillus being banished out of his countrie, afterward finding it to be opprest by the Galles, valiantlie restored the same; bicause he thought he could not liue with more glorie in anie other place. But it shall not be so great a maruell in a christian man, who being hurt by anie in the church, leauing aside the desire of reuenge, will helpe his brother by whom he is hurt, and by his trauell will adorne the church: for out of it no man can liue a holie life, nor yet atteine vnto eternall felicitie. Quintus Mutius Scaeuola, of his owne accord, thrust into the fire his right hand, which had missed the striking of Porsenna. What maruell is it then, if a man, to obteine the kingdome of heauen, will offer vnto the fire, not onelie one of his hands, but also his whole bodie to be burnt? Curtius being armed at all points, and mounted vpon a horsse, threw himselfe willinglie into the gulfe of the earth, bicause the citie of Rome might be deliuered from the pestilence. For so had the Oracle giuen answer, that the wrath of the gods would cease, if that, which the Romans estéemed best, were throwne into that gulfe. We for our part haue an Oracle farre more certeine; namelie, that They are not to be feared, ⁶⁸ which kill the bodie, but cannot kill the soule.

The Decij vowed themselues to the death, that their legions of soldiers might be preserued, and get the victorie. Our martyrs also, when they shed their bloud, rather than they will be plucked awaie from the religion of Christ, cannot boast that they take an enterprise in hand, which hath not béene heard of. M. Puluillus, when he should consecrate a temple vnto Iupiter, & in the meane time word was brought him by enuious persons of the death of his son, was not one whit abashed in mind, neither left he off that which he had begun; but commandded, that his sonne being dead should be carried out and buried. With what mind then ought a christian man to suffer, séeing he heareth the Lord saie; Suffer the dead to burie their dead. ⁶⁹ Regulus, when he had sworne, that he would returne vnto Carthage, although he knew that most gréeuous torments were prouided for him; yet would he not commit the crime of violating his faith. Wherefore we also, séeing in baptisme wée haue publikelie giuen our faith vnto Christ, although for the kéeping thereof we should suffer all things, yet ought we not to violate the same.

Some will boast of the contempt they haue of riches, and of voluntarie pouertie taken vpon them for Christ: but let these boasters call to remembrance Cincinnatus, who after he had behaued himselfe honourable, and doone notable acts in his Dictatorship, of his owne accord returned againe to till & husband his foure acres of ground. Let them remember that Valerius Publicola, after he had passinglie well gouerned his Consulship, died so poore, as he left not wherewith to burie himselfe; but was buried at the common charge of the citie. And Fabritius so little repented him of his pouertie, as he despised the gold of king Pyrrhus. These so great and notable acts did these men, onlie (as I haue said) to get the praises of men; and to preserue that earthlie publike weale. But we, if we enter into anie dangers, haue God himselfe to be our inheritance, and our reward, and shalbe heires togither with Christ. Before vs, as a prise is set the kingdome of heauen, and eternall felowship with the angels. Wherefore it is manifest, ⁷⁰ that the notable facts of those heathen farre passed the ends and rewards set before them: but our works are infinitelie excelled of the rewards that are before vs. I grant indéed, that their works are not to be reckoned among the true vertues: for they were rather shadowes and images of vertues. And their works, although they were excellent (if we consider them after a ciuill maner; ⁷¹ ) yet before God they were nothing else but glorious and glistering sinnes: for they were not mooued to worke, either by faith, or by the loue of God; neither yet did they direct their works to a iust end.

Wherefore Augustine, in his fift booke De ciuitate Dei, and 18. chapter, when he had made mention of these and such like things, prudentlie added; Either we perceiue these things to be in vs, or else we féele our selues to be void of them. If at anie time we doo the selfe-same things, there is no cause whie we should be puffed vp, séeing they for lesser rewards haue doone the like: but if we knowe our selues to be so weake and féeble, that we dare not enterprise anie such things, our minds ought excéedinglie to be pressed and touched; especiallie, séeing we be found weaker than the verie Ethniks were. Moreouer, ⁷² these comparisons declare, that God hath not respect to the quantitie and heape of works: for else he would giue vnto them the rewards, which he promiseth vnto vs. But GOD chéeflie respecteth this, whether by faith we are ioined togither vnto Christ, and whether we direct all that we doo to the praise and glorie of his name. But to haue the power and abilitie to doo excellent acts, he of his mercie ministreth abundantlie vnto vs, when he iudgeth the time méet. In the meane time, let vs giue thanks vnto him, for that he hath made our lot better than theirs.

⁷³ 10 Furhter, of so great force is the reioising of godlie men, that those things which men, especiallie vngodlie men, reckon to be a rebuke, and which they séeke to auoid, & through which they iudge them selues vnhappie; the Christians doo turne the same vnto praise, doo willinglie imbrace, ⁷⁴ and doo most of all reioise in them. For euen as the planets direct their course farre otherwise than dooth the eight sphere (for that is mooued from the east vnto the west, but the planets from the west vnto the east:) euen so godlie men doo willinglie imbrace those things, and in them doo reioise, which the wicked doo shunne, and iudge reprochfull. A rare thing trulie, and woorthie of admiration. For it is no woonder, if a man glorie as concerning the promises, and obteinment of the glorie of God: but in afflictions to reioise, passeth all humane reson. Further, bicause there is no reioising, but of principall and singular good things, which now we so assuredlie possesse; as they can not be taken from vs (for otherwise it should be no true reioising, but rather a boasting) least our reioising for the hope of the glorie of God should séeme to be vaine, séeing in verie déed we haue not yet the fruition of it: ⁷⁵ Paule teacheth in the fift to the Romans, with what good things God dooth in the meane time indue vs, while we doo liue héere; namelie, Tribulations, patience, experience, and hope, which confoundeth not. ⁷⁶ Vndoubtedlie, an excellent and most profitable procéeding by degrées, and woorthie to be obserued of vs all, against doubtfull and fearefull times.

But godlie men sometimes sigh, are sad, and are heauie, ⁷⁷ and complaine when they fall into afflictions: how then doo they reioise? Here is no contradiction at all. For our outward man sigheth, is heauie, is sad; & the flesh complaineth: but the spirit and our inward man reioiseth, and is glad. When Dauid went foorth of the citie, from the face of Absolon, bare footed, his head vncouered, and with manie teares; outwardlie there appéered in him no signification but of miserie and sorowes: for Semie, who vpbraided vnto him this miserie, sawe nothing in him but that which was lamentable and miserable. Yet who doubteth, but that he, as touching faith, and the inward man, reioised excéedinglie for the fatherlie correction of God? For therevnto was his mind bent, and therefore he spared Semie, when as Abisai would haue killed him; ⁷⁸ for How knowest thou (saith he) whether the Lord hath commanded him to cursse me? That one and the selfe-same man may haue contrarie affections, Dauid declareth, when he saith; ⁷⁹ Serue the Lord with feare, and reioise in him with trembling. But thou wilt saie, that afflictions are euill; how then can we reioise in them? That they be euill, no man will denie: for they be punishments of sinne, ministers of death, the last enimie that shall be driuen out of the world, and at length from godlie men be vtterlie remooued. ⁸⁰ For God shall wipe awaie all teares from the eies of the saints.

We grant that afflictions of their owne nature are euill: howbeit we saie, ⁸¹ that vnto the godlie, and to the elect of God, of whom we héere speake, they are by the clemencie of God made good and profitable; for Vnto them all things worke togither for the best. For neither doo they suffer these things to their hurt, but to their triumph. And these things are like vnto the red sea, wherein Pharao is drowned, ⁸² but Israel is saued: for in the wicked they stirre vp desperation, but in the godlie a most assured hope. They are instruments, whereby (as we haue said) is shewed foorth the goodnesse and might of God, both in comforting vs, and also in erecting vs. They are occasions euen of most excellent good things. The power of God is made perfect in our infirmitie. By these things, as by a fatherlie chastisement, our dailie falles are repaired, hautinesse and pride kept vntder, the flesh and wantonnesse restrained, our old man corrupted, but our inward man renewed, sluggishnes and slouthfulnes is shaken off, the confession of faith is expressed, the weaknes of our strength is discouered, and we are prouoked more earnestlie to praie and call for the fauour of God, and dailie doo better vnderstand the peruersenesse of our owne nature.

Besides, through afflictions we are made like vnto Christ; for It behooued Christ to suffer, ⁸³ and so to obteine his kingdome: & we also ought to followe the verie same steps. ⁸⁴ For the kingdome of God suffereth violence, and strait is the waie that leadeth vnto life. But, Euen as he, after the obedience of the crosse was exalted, ⁸⁵ and had giuen him a name aboue all names; so we also, if we suffer with him, we shall reigne togither with him. And it is a swéet thing for a louer, euen to suffer for the thing that he loueth. By this meanes also, we accustome our selues vnto patience, that being become as it were the Diamond stone, we shall rather wearie them that strike vs, than we our selues be broken. For these things be as exercises in a humane bodie, whereby rather the health is confirmed, and the strength recouered, than taken awaie, or weakned through them.

⁸⁶ 11 Wherefore the godlie, vpon good cause reioise in afflictions; knowing that Affliction worketh patience. And héere is to be noted a phrase of spéech much vsed in the holie scripture, whereby that which belongeth vnto the thing, ⁸⁷ is attributed vnto the instrument or signe. And that this is oftentimes vsed in the sacraments, we haue prooued by the saieng of Augustine; albeit that our aduersaries are earnestlie against it. Héere Paule attributeth vnto afflictions, that which is the worke of God, & of the holie Ghost; namelie, ⁸⁸ to worke patience; by which afflictions, forsomuch as they are of their owne nature euill and odious, patience is not gotten, but rather shaken off. And this doo we perceiue to be manifest in the wicked, who at such time as they be somewhat gréeuouslie afflicted, doo burst foorth into blasphemies, and also fall oftentimes into desperation. ⁸⁹ But as the physician, of things venemous and hurtfull, maketh most healthfull medicines: euen so almightie God, by his wisdome, out of afflictions, although they be euill things, bringeth foorth most excellent vertues, among which patience is one.

This vertue belongeth to fortitude, wherevnto are referred all those things, ⁹⁰ which the saints doo suffer, whether it be in couragious abiding of afflictions of the bodie, or else in subduing of reason, and mortifieng of the wisdome of the flesh. Manie Ethniks also suffered, manie things with a valiant mind; but yet indured them not with a me sound consolation. Onelie they said, that by sorrowe they could neither change them, nor let them: for they ascribed those things vnto the necessitie of the matter. Wherefore they said, that this is our lot, that euen as it were in a banket, we must either drinke or depart. And if we chance to die, either we shall haue no féeling after death; or if anie féeling be, we shall be in a better state. In this maner did they frame themselues after a sort to beare all aduersities. But in godlie men the consideration of fortitude and patience is farre otherwise: ⁹¹ they haue other causes, and other meanes, whereby they confirme themselues. For they beare not those things with a good courage, as though they should happen at all aduentures; but bicause they knowe, that by singular prouidence they come from the most louing and almightie God; from God (I saie) their father, who with a louing mind, and by his right hand, ⁹² sendeth vpon them those afflictions; to wit, ⁹³ vnto the saluation of the elect. And for the same cause, they also with their right hand, that is to saie, patientlie doo receiue them, and take them in good part, crieng with Dauid; It is good for me that thou hast humbled me: and with Iames; They reckon, that all ioie consisteth in those aduersities, which the most good, and the most wise God their father sendeth.

They alwaies lift vp the eies of their mind to those promises of Christ; ⁹⁴ Blessed are they which moorne, for they shall receiue comfort. Blessed are they which suffer persecution for righteousnesse sake, for theirs is the kingdome of heauen. Blessed are ye, when men reuile you, and persecute you, and saie maner of euill against you for my sake, falslie: reioise and be glad, for great is your reward in heauen. They doo beare all things with a good courage; not bicause in sorrowing they cannot be changed; but bicause they knowe, that in valiant suffering they offer themselues an acceptable sacrifice vnto God; and persuade themselues, that they shall one daie be deliuered from those euils; in the stéed whereof are laid vp for them most ample ioies and quietnesse, wherewith no fortune (be it neuer so aduerse) may be compared. For The sufferings of this life, ⁹⁵ are not woorthie of the glorie to come, which shalbe reuealed in vs. ⁹⁶ The Ethniks oftentimes gaue ouer in the middest of their miseries, bicause they wanted strength to perseuere; neither vnderstand they from whence they should require strength, bicause they neither knew the true God, nor yet their owne weakenesse. But the godlie men doo continue, indure, abide, and perseuere: bicause they, knowing the weakenesse of their owne strength, doo flie vnto Christ. Who strengthening, them, they are able to indure althings; who comforting them, they doo not onelie perseuere, but also euen in the verie feruentnesse of the paine they reioise and be glad. ⁹⁷ The apostles went from the sight of the councell reioising, bicause they were counted worthie to suffer reproch for the name of Christ.

12 Adde that Patience worketh experience. ⁹⁸ And this experience is a certeine triall, both of our selues, and our owne strength; ⁹⁹ and especiallie of the might and goodnesse of God. For in this suffering of aduersities we learne, how great the corruption of our nature is, which, (vnlesse the holie Ghost helpe,) it straitwaie, being touched with anie aduersitie, breaketh foorth into blasphemies, and complaints against the prouidence of GOD. Hereby we learne how greatlie our strength is broken, and made féeble by reason of sinne: for we should sinke vnder afflictions, if we were not staied vp by the might of Gods helpe. ¹⁰⁰ Hereof we haue an excellent example set foorth in Iob; for he, being by God deliuered vnto the diuell to be tried; how great blasphemies powred he out in his afflictions? How much complaineth he of the prouidence and iustice of God? ¹⁰¹ The light of the holie Ghost had no sooner illuminated him, but how did he plucke vp his spirits againe? How godlie and sincerelie dooth he iudge of God? The peruersenesse of our nature is hidden vnto vs: for the hart of man is vnsearchable. ¹⁰² But looke how soone the fire is striken out of the flint stone, so soone breaketh out our crooked nature, when affliction oppresseth vs. ¹⁰³ This triall (as Peter saith) is euen as a fornace vnto gold. ¹⁰⁴ And therefore God answered vnto Abraham, when he was now readie to sacrifice his sonne, and had his sword readie drawne, and stretched out to strike him; ¹⁰⁵ Now I knowe that thou fearest God. Indéed God knew that well enough before; but by that fact he brought to passe, that this obedience was the better knowne vnto others. For we are like vnto certeine spices, ¹⁰⁶ whose swéet sauour is not felt, vnlesse a man bruise them well. We are also like vnto stones called Pyritides, ¹⁰⁷ which shew not foorth that force which they haue to burne, except when they be pressed hard with the fingers.

¹⁰⁸ Besides this, Triall bringeth hope: and thus hath God disposed these instruments of his, as that they should one helpe another, and one bringeth another in. By reason of the hope of the glorie of GOD, afflictions are not troublesome vnto vs: but God giuing vs strength, we beare them with a valiant mind. In the verie suffering of them we haue a greater triall and proofe of the strength and goodnesse of God towards vs: herevpon we conceiue the greater hope. So hope bréedeth and bringeth in patience; and patience, hope: for when we consider that God was present with vs in suffering our afflictions patientlie, we hope also that he will hereafter be present with vs, and at the length make vs blessed. ¹⁰⁹ The sicke man, bicause he hath confidence in the physician, suffereth his impostume to be cut. Afterward, as he féeleth himselfe reléeued, he putteth confidence more and more in the physician; so as, if néed were that his foot should be cut also, he would nothing doubt to commit himselfe to his faithfulnesse. The diuell, as much as in him lieth, driueth vs to desperation: and by afflictions goeth about to persuade vs, that God is our enimie. But contrariewise, the holie Ghost saith; Bicause thou hast quietlie & patientlie borne affliction, it ought to be a sure token vnto thée, that God therin declareth his fauour towards thée. Wherfore haue thou a good trust, for he vndoubtedlie will deliuer thée. And although Iames putteth experience before patience, whereas Paule sets it after; yet is there no disagréement betwéene them. For Paule meaneth that experience, which is giuen at the length after the battell, that we may haue a full triall of our selues: and Iames meaneth the selfe-same experience; but yet as it is gotten and ingendered by the exercise of tribulations. But that which Iames addeth; ¹¹⁰ namelie, that Patience hath a perfect worke, ¹¹¹ may be expounded two maner of waies. Either that he exhorteth vs vnto perseuerance in suffering, to the intent that our patience may be absolute and perfect, as that which falleth not awaie. Or else, that we should be of a perfect mind towards those which afflict vs; of so perfect a mind (I saie) that we desire not to haue them recompensed with the iniuries, which they doo vnto vs. As touching the nature and effects of hope, we haue disputed in another place.

13 But in the eight chapter to the Romans, ¹¹² after that Paule had by infinite reasons confirmed the excéeding loue of God towards vs; now by the waie of interrogation he crieth out, that there is nothing which can interrupt that loue, wherewith God loueth vs. Accuse vs whosoeuer will, let aduersities come whatsoeuer they be; yet all things shall worke togither for our good. ¹¹³ For this is the propertie of one that loueth; continuallie to doo good vnto him that he loueth. Wherefore, séeing GOD so loueth vs, whatsoeuer he dooth, or whatsoeuer he sendeth vpon vs, we must beléeue that it will be for our benefit: neither ought anie aduersities to persuade vs, but that we are continuallie beloued of God. And that which the apostle saith, that he is most fullie persuaded of; I would to God that we also were persuaded of the same. He reckoneth vp those things, which séeme commonlie to be most hard; and whereby men are woont oftentimes to be dismaied: and he affirmeth, that euen these things hinder not the loue of God towards vs; so far is it off, that anie other things can plucke the same awaie from vs. The apostle staieth the longer vpon his place, bicause our flesh and humane reason can hardlie be persuaded of this thing. For oftentimes, when we are afflicted, we crie; My God, ¹¹⁴ my God, why hast thou forsaken me? And that with a farre other maner of affect, than Christ pronounced those words. We crie; ¹¹⁵ How long wilt thou be angrie, ô Lord? With manie such other like.

¹¹⁶ For whatsoeuer aduersitie happeneth, we thinke the same to be a token of Gods wrath towards vs: when as he neuertheles of a singular loue suffereth vs to be afflicted. Chrysostome noted, that Paule rehearsed not things light, and of small force. For he left vntouched, couetousnes of monie, ambition of honors, desire of reuenge, and pleasures forbidden; which things are woont to drawe backward, euen those men that be constant: but he reckoneth vp things horrible, and most gréeuous, and which are wont easilie to ouercome nature. For in these words he comprehendeth those things, which commonlie happen in a life most hard, and most bitter; as prisonments, burnings, bonds, tearings in sunder, and such like things. And he vseth an interrogation, thereby to signifie a stedfast assurance. And the words, which he vseth, are not placed by chance, or at all aduentures; but with singular working of the holie Ghost.

The first word is ⟨…⟩, that is, [Affliction] deriued of ⟨…⟩, which signifieth, To breake, or to presse vehementlie: ¹¹⁷ for things that be well made, are wont to be first broken or brused. And afterward the euill is increased, & then co~meth ⟨…⟩; that is, [Anguish] where things are brought to so narrowe a streict, that a man cannot tell what counsell to take, or which waie to turne himselfe. Then outwardlie commeth [Persecution,] which dooth spoile a man of his fréends. Afterward followe [Hunger and nakednes:] for men, when they be compelled to flie awaie, haue then great want of things necessarie. And then is added [Perill] so that men come also into danger of their life. And bicause nothing should want, at the last is added the [Sword.] All these things (saith the apostle) haue no such strength, as they can persuade the elect, that they are not beloued of God. These discommodities of the godlie, Paule setteth foorth in the latter epistle vnto the Corinthians, the fourth chapter: ¹¹⁸ for thus he writeth; I thinke that God hath declared vs the last apostles, as men appointed vnto death. For we are made a gazing stocke vnto the world, and to the angels, and vnto men. We are fooles for Christ his sake, but ye are wise through Christ. We are weake, and ye are strong. We are despised, and ye are honoured. Vnto this houre we both hunger and thirst, and are naked, and are buffeted, and haue no certeine dwelling places, and labour, working with our hands. We are reuiled, and yet we blesse; we are persecuted, and suffer; we are ill spoken of, and we praie. And in the latter epistle to the Corinthians; ¹¹⁹ In prisons, aboue measure; in labours, more aboundantlie, &c. And vnto Timothie; ¹²⁰ They which will liue godlie in Christ Iesus, shall suffer persecution. And manie such other like sentences, are euerie where to be found in the holie scriptures.

Augustine De doctrina christiana, ¹²¹ and Erasmus in his annotations declare, that that place excelleth in weight of matter, and ornaments of Rhetorike; namelie, in Gradation, in Antithesis, in Contraries, and Repetitions. The apostle also dooth vrge it with interrogations, and speaketh nothing in this place that is base & meane: for all things are magnificall and excellent; whether a man consider the things themselues, or the persons. He speaketh of life, death, higth, depth, God, Christ, the right hand of the father, angels, principalities, powers: and last of all, he addeth; In all these things we be more than conquerours. This oration of Paule they thinke to be so notable & excellent, as they suppose that neither Cicero, nor Demosthenes could euer haue spoken more eloquentlie: not indéed that the holie Ghost hath néed of these ornaments; but bicause he sometimes vouchsafeth to abase himselfe vnto these things, when they may serue for our commoditie. ¹²² Which I therefore thought good to giue warning of, bicause yoong men might vnderstand, that this force of eloquence perteineth vnto the gifts of God; and that they must endeuour to get the same in time, that the holie Ghost may vse it, when it shall serue for the commoditie of the church.

14 Paule in the same place addeth; ¹²³ As it is written: For thy sake are we deliuered to the death all the daie long, we are accounted as sheepe to the slaughter. Bicause that reason and our flesh are hardlie persuaded, that we are beloued of God, when we be exercised with afflictions; therefore Paule brought a proofe out of the scriptures, to confirme this paradox: for héere haue we néede of faith, which cleaueth vnto the word of God. ¹²⁴ This testimonie is taken out of the 44. psalme, wherein are set foorth such men complaining of their tribulations, as of them we cannot doubt, but they were most déere vnto God; We are (saie they) counted as sheepe for the slaughter; that is, vnto whom nothing is more certeine than to be slaine. For there be certeine shéepe, which be kept and fed for their wooll sake, or to mainteine brood: and those haue life spared them for a time. Some are appointed for the kitchen, and they are euerie daie (as occasion serueth) drawne vnto death. And therefore the saints in the same psalme complaine, that they are like vnto the shéepe appointed to be eaten. They complaine, that they are otherwise dealt with, than the fathers in the old time were dealt with; vnto whom God séemed to beare great fauour, when as he inriched them, fought for them, gaue them the victorie, & with excellent names and titles made them famous and honourable. We (saie they) are now otherwise dealth with; for we are deliuered vnto the enimies, as shéepe to be slaine; as vnto whom they may doo what pleaseth them.

It is true in déed, that God would sometimes declare his loue towards the saints, and confirme the truth of his doctrine, when he adorned them with such goods and riches. That euen the idolaters also might vnderstand, that the same God, whom the patriarchs worshipped, was both the creator of the world, and also the distributer of all good things: and that all things which men commonlie desire, ¹²⁵ are in his pleasure. Which thing when he had sufficientlie declared, he also made them so strong by reson of aduersities, as they with a noble courage and inuincible stedfastnesse testified the doctrine of God to be true. Wherein God likewise declared himselfe to be the distributer of all good things of the mind, & of heroicall vertues: & that his power is so great, as euen of things contrarie, ¹²⁶ he can work all one effect. And that which the Latine interpretor translateth, [We are mortified] should haue béene translated [We are slaine.] For the Hebrue word is Horagnu, although the Gréeke word ⟨…⟩ sometimes signifieth, To mortifie: for that word Paule vsed in the same chapter, ¹²⁷ when he said; And if ye by the spirit mortifie the deeds of the flesh, ye shall liue. But héere (as we said) ⟨…⟩ signifieth, To be slaine, and to be deliuered vnto the death.

15 But that which followeth; All the daie long, signifieth that death dooth continuallie hang ouer them, and that they are neuer secure; but that they thinke they shall be foorthwith drawen vnto death. ¹²⁸ Albeit Chrysostome amplifieth this an other waie; It is of necessitie (saith he) that men die once at the least. But séeing they are so prepared, that they are willing euerie daie to die, if néed require, they haue euerie daie the fruit of martyrdome, as if they should euerie daie die. And the cause much relieueth and comforteth them: for they are not slaine as wicked men, or malefactors, but onlie for religio~ & godlines sake. And therefore they saie; For thy sake. And for that cause some thinke, that that psalme ought not to be vnderstood of the first captiuitie: for then the Iewes were not punished for Gods cause, or for religion sake; but bicause they were idolaters, and so wicked, as God would no longer suffer them: for they had now altogither fallen awaie from God. The booke of the law was almost cleane blotted out, the temple was shut vp, ¹²⁹ the citie of Ierusalem ouerflowen with the blood of the prophets. Wherefore this is a prophesie of the latter calamitie, which happened in the time of the Machabeis, vnder Antiochus and the Macedonians. For then the Iewes suffered most gréeuous torments, bicause they would defend the lawes of God. Therefore they saie; For thy sake are we slaine. And in an other verse it is added; And yet for these things haue we not forgotten thee, or doone vnfaithfullie against thy couenant. These things are not so spoken, as though men doo at anie time suffer more gréeuous things than they haue deserued. For none of all the martyrs liued so purelie, and innocentlie, but that they were subiect to some sinnes: but those sinnes deserued not onelie the death of the bodie, but also, without the helpe of Christ his death, euerlasting punishment. But these paines and vexations, God sendeth not vpon them, as being angrie; but for the setting foorth of his truth and glorie. Howbeit, in the meane time, according as he promised, ¹³⁰ he repaieth vnto them not onelie life eternall: but also in this life he rendreth vnto them an hundreth fold. For oftentimes he most abundantlie restoreth those things, which were lost for his sake. Sometimes also, in the middest of tribulations, and euen in the verie crosse and death, he giueth vnto them so much strength and consolation, that in verie deed it is more than an hundreth fold, if it be compared with those things, which they haue lost. And bicause the mysteries of our faith are secret and hidden, God will haue them to be testified, not onelie by oracles of the scriptures, but also by the torments and slaughters of the elect. And therefore Christ vnto the apostles, ¹³¹ when he sent them into the whole world to preach; Ye shall be witnesses vnto me in Iewrie, and in Samaria, and vnto the ends of the world. But it is no hard matter by words to testifie the truth: but those testimonies are most weightie, which are sealed with blood, ¹³² and with death. Howbeit this must be knowen (as Augustine hath admonished) that paines, punishments, and death, maketh not martyrs, but the cause. For otherwise manie suffer manie gréeuous things, and yet are not martyrs. For the same Augustine to Boniface, De correctione Donatistarum, and in manie other places, testifieth; that in his time there were Circumcellions, a furious kind of men, which if they could find none that would kill them, would often times breake their owne necks hadlong, and would slaie them selues. These men (saith he) must not be counted martyrs.

Thrée things therefore séeme fit to the state of martyrdome. First, ¹³³ that the doctrine which is defended be true, and agréeable vnto the holie scriptures. The second is, that there be adioined integritie, and innocencie of life; that men doo not onelie edifie the church by death, but also by life and conuersation. The third is, that they séeke not to die for glorie sake, or for desire of name and fame. Paule saith to the Corinthians; ¹³⁴ If I shall deliuer my bodie to be burnt, and haue not charitie, it nothing profiteth me. Therefore no man ought to account the Anabaptists, ¹³⁵ Libertines, and other such pestiferous sects, for martyrs. For séeing these men doo obstinatelie defend their errors vnto the death, they are not mooued with charitie, neither towards God, nor yet towards men. And forsomuch as they hate all good men, they be rather the martyrs of satan, and of their owne errors, than of Christ. Two kinds of testimonies we haue, ¹³⁶ which helpe verie much to the knowledge of the truth: yet are not those altogither so firme, that we ought straitwaie to assent vnto them; namelie, miracles, & torments, which are suffred for the defense of anie opinion. In either of them must be had great warinesse, that the doctrine, which is set foorth, be examined by the holie scriptures. Paule out of Dauid compareth the godlie with shéepe appointed vnto the slaughter. In this similitude are two things to be considered. First, that they are called shéepe, bicause they be simple, as becommeth the flocke of Christ to be. Secondlie, bicause in their punishments, they make no resistance, following the example of Christ, of whom it is written, that When he was led like a sheepe vnto death, ¹³⁷ yet did hee not open his mouth.

16 Paule addeth; But in all these things we be conquerours. The Gréeke word is ⟨…⟩, that is, We doo notablie ouercome. This particle ⟨…⟩ in this place perteineth nothing vnto the works of supererogation: for Paule ment nothing else, but that so much strength is giuen vs by God, as in this conflict we go farre beyond our enimies. This the diuell dooth, that by these aduersities he may wrest from vs our confidence, and loue towards God. But that, by this meanes is rather increased; ¹³⁸ For tribulation worketh patience; patience worketh experience; experience, hope: and hope maketh not ashamed. But by what strength this victorie happeneth vnto vs, Paule straitwaie declareth, saieng; ¹³⁹ Through him, which loued vs, before we could loue him. And he hath giuen vs his spirit, through whom we obteine an excellent victorie: otherwise of our selues we are farre vnequall for such a battell. ¹⁴⁰ It is God (as Chrysostome hath wiselie noted) whom in this fight we haue our fellowe soldier, ¹⁴¹ and by that meanes we obteine so notable a victorie. Neither doo we onlie ouercome troubles, whatsoeuer they be; but euen those enimies also, which persecute vs, séeme they neuer so great and mightie. Which how it happened in the apostles, Luke plainlie describeth in the Acts. When a miracle was wrought by Peter and Iohn, in such manifest sort, as it could not be denied; the high priests and Scribes, being ouercome with the greatnes of the thing, knew not what counsell to take; ¹⁴² What (saie they) shall we doo with these men? As if they should haue said; Here are our practises ouerthrowne, here our power is able to doo nothing; here the more we striue, the more and more manifestlie we be ouercome.

The same happened vnto Iulian the apostata, ¹⁴³ as it is in the Ecclesiasticall historie. He had begun by all maner of meanes to vexe and torment the christians, but his crueltie and outragiousnes was ouercome with their patience. Which one of his rulers perceiuing, priuatelie admonished him to cease, least he should not profit anie thing at all; and yet notwithstanding make himselfe a laughing stocke to all men. This power of God bringeth to passe, that euen by the selfe-same things, which be against the victorie, we obteine a more notable victorie, to the great admiration of all men. For who can beléeue, that he which is vanquished, can get the victorie; that one slaine, burnt, and torne in péeces, is able to ouercome in battell? These things, nature, reason, and the world vnderstand not. Wherefore these things must be ascribed to God onelie, in whose hands séeing the euents of things are set, they depend not of certeine and appointed instruments; but of the purpose and counsell of God, vnto whom those things, which séeme to resist, doo most seruice.

17 For which cause I thinke, ¹⁴⁴ that God prouided, that the mind of Iacob might be confirmed by wrestling; and that he might learne, that so much diuine strength should be giuen to him, as he should neuer either by celestiall or humane power be hindered from obteining the promises offered to him by God. ¹⁴⁵ But the shrinking of the sinew was therefore added, bicause he might vnderstand, that he should not haue these things without great trouble and sorow: for he was constreined, in his life time, to haue triall of manie both bitter and lamentable things. From him was his onelie daughter Dina taken awaie, and rauished; ¹⁴⁶ Ruben dishonored his fathers bed; Ioseph his most déere sonne, was miserablie sold; Iuda inioied the most shamefull companie of his sonnes wife, and fell into great danger of the Sichemites. ¹⁴⁷ Vpon good cause therefore was his sinew hurt, and he compelled to go halting. Thou maiest perceiue, that the verie same thing happeneth to vs, which trulie perteine vnto Israel. While that we wrestle valiantlie against aduersities, abiding (for Christ his sake) persecutions, banishments, the spoile of our goods, and other infinite miseries; we are said (after a sort) to wrestle against God, séeing those things happen not without his appointment. For he sendeth temptations, ¹⁴⁸ whereby he will haue vs to be exercised. And after what sort the faithfull here doo atteine to haue the vpper hand, Paule hath expressed vnto the Romans, when he saith; that No creture, ¹⁴⁹ neither power, nor principalitie, nor anie other thing, shall haue so great strength, that it can draw vs awaie from the loue of God. And as touching that stripe of the sinew, it is said to the Galathians; ¹⁵⁰ that They which be of Christ, haue crucified the flesh, with all the affections thereof.

Doubtlesse the Fathers (as Augustine also in the 18. ¹⁵¹ booke De ciuitate Dei ) doo expound, that the angell in this wrestling, did shadowe Christ; who for the disposing and ordering of our redemption, séemed good to be ouercome of Israel, which crucified him: who neuerthelesse being readie to die, blessed his enimies, praieng most effectuallie for them. From thenceforth notwithstanding, they became lame; for part of them followed Christ, and others would not beléeue: or else in respect that their temporall kingdome began euen then to be in hard case. Ierom maketh this to be a spirituall wrestling: and thereof he writeth vpon the epistle to the Ephesians in these words; ¹⁵² Our wrestling is not against flesh and bloud, &c. And it séemeth, that the same Father tooke his opinion from the prophet Osee, ¹⁵³ who saith in the 12. chapter, that Iacob so ouercame in wrestling with the angell, as he wept and praied him. Wherefore, besides that bodilie striuing, it was also a contending of most vehement praiers. Here the scripture speaketh not that he praied for blessing. But Osee, being an excellent interpretor thereof, writeth, that he not onelie praied, but also added teares withall. Doo not thou for this cause inferre, that we ought to offer praiers vnto angels: ¹⁵⁴ for this name all onelie doth not betoken an angell, but it is also attributed vnto God.

And least we should fall into this error, the scripture hath prouided to instruct vs by the angels themselues, who would not abide to be worshipped; ¹⁵⁵ as we may sée in the Apocalypse. Neither will I forget, that there be certeine interpretours of the Iewes, which (by the saieng of Osee ) will that the angell did wéepe in that wrestling. And that teares are not vnbeséeming for angels, they indeuour to prooue by the saieng of Esaie; ¹⁵⁶ Angels of peace will bitterlie weepe. But this place serueth nothing to the purpose. And if the words of Osee be ambiguous, the sense which I now expressed of them, is more likelie to be true, than that sense which the Iewes doo gather thereof. Neither must the angell in this fact be accused of lieng; who would not deceiue Iacob in feigning to be a wrestler, but ment to instruct him. For which cause he vsed such an action, as might easilie shew to him the strength that was giuen vnto him by the Lord; to the intent that in present perill he should not be faint harted. ¹⁵⁷ After the verie same maner Christ, when he went forward vnto Emaus with his two disciples, pretended as though he would go further. But whereas it is said, that the angell in wrestling, was not able to cast him: perhaps it must so be vnderstood, as it is spoken by our sauiour in the 6. of Marke; ¹⁵⁸ that he could not doo anie great worke in that place, that is to wit, as touching the power that is not prescribed and limited by the lawes of nature; but by his owne iudgement and appointed order: otherwise all things were in the power of Christ, séeing he was God. Euen so the angell, as an angell had béene able to ouerthrowe Iacob; but not with those forces, which he was to vse for the instruction of him in that wrestling. Or else thou maist absolutelie vnderstand it, that he was not able to ouercome him, by reason of the force and strength wherewith God had indued Iacob.

18 But how readie the helpe of God is vnto the godlie, in the greatest dangers; ¹⁵⁹ the conflict betwéene Dauid and Goliah, is an example worthie to be remembred. And in that conflict of Dauid with Goliah, ¹⁶⁰ there are thrée things to be obserued; first, after what maner he fought with him; secondlie, how to the killing of him, he vsed his owne weapons; thirdlie, that so notable goodnes of God ought not to be put in obliuion. As touching the first, Goliah had thus prouoked Dauid; Come vnto me, and I will giue thy flesh vnto the foules of the aire: yet neuerthelesse afterward, being inflamed with anger by Dauids talke, he changed his purpose, and ran willinglie vpon him. This when Dauid perceiued, he thought it not best to expect till they came to hand strokes; for then should his sling haue serued him to no vse. Therfore he prepared a stone, and with one blowe he ouerthrew him. That worke may séeme for thrée causes to be wonderfull. For first, they that vse a sling, ¹⁶¹ maie séeme to be verie cunning, if they can hit euen a marke that is fixed and set. But Dauid did not onlie hit, but also ouerthrew a marke that wandered, and was mooueable. Againe, it was a woonder, that he could at one cast hit the forehead: but and if he brake the helmet, it was also the more maruell. Howbeit, if he were bare headed, yet was it a great matter, that he could so hit it straitwaie at the first throwe. Finallie, it was also a maruell, ¹⁶² that he could with one little stone, ouerthrowe so huge a bodie. But God peised the stroke; for he is not idle in the campe. Naie rather, the darts which are throwen, are able to doo nothing, vnlesse God appoint them.

In the booke of Iudges, ¹⁶³ a sillie woman with a stone out of a tower hit and killed Abimelech. This was the counsell of GOD, that a wicked & bloudie tyrant should be dispatched after that maner. Achab changed his habit, lest he should be knowen: yet God directed against him the dart, which was shot at all aduentures, that the prophesie of Elias might be verified. ¹⁶⁴ But thou wilt saie; It is a woonder, that so great a man could be slaine with so little a blowe. I grant indéed, that it was a maruellous thing. Howbeit we must consider, that with an oxe goad, being an instrument not verie conuenient to kill, Samgar slue sixe hundred; ¹⁶⁵ and that Samson with the iawebone of an asse killed a thousand Philistines. ¹⁶⁶ For anie thing will serue for a dart, if God be willing. Indéed the stone was of no such weight, as was that stone of Turnus, which Virgil describeth could scarse haue béene lifted of eight strong men. Howbeit, this was a fable, that is a thing doone: certeinlie the stone it selfe was light, but the weight was added by God. So the Gospell séemeth to be a light matter, and of small importance; but Paule calleth it The power of God. ¹⁶⁷ Contrariewise, the things which séeme to be most mightie, if GOD once withdrawe from them his strength, are not able to doo anie thing. ¹⁶⁸ What is more fierce than a lion? Yet nothing more gentle when Daniel sate by them. What is of more force than fire? Yet could it do nothing against the thrée yoong men. ¹⁶⁹ The word of God séemeth to be a vile and contemptible thing; yet it is cast with the sling of the holie Ghost, it hath so great power and strength, as it is able to subdue the whole world.

19 Indéed Goliah was dressed with verie good armour, but he could not vse the same: for he was ouerthrowne before he began to fight. Therefore Augustine in his fourth sermon De verbis apostoli; ¹⁷⁰ He that presumeth (saith he) of himselfe, is ouerthrowne before he fight. Trulie a golden sentence is that, and alwaies true, not onelie in spirituall warre, but also in ciuill conflict. For he that contemneth an enimie, is oftentimes ouercome before the fight. God can prohibite vnto vs, not onelie the things themselues; but also the vse of them. Manie doo (by all maner of indeuour) hunt after riches; but all in vaine: for oftentimes God will not giue them. And oftentimes, although he doo giue them; yet be giueth not the vse of them: for manie doo die before they can enioie the riches, which they haue gathered. So, manie, when with all indeuour and practise they séeke after honours; yet can they not obteine them: and manie obteining them, cannot enioie them. Iulianus the apostata, when he bare an incredible hatred against the Christians, threatned, that he hauing gotten victorie of the Parthians, would vtterlie haue extinguished that whole sect of the Galileans: but he was slaine in battell, and these threatnings came to nothing. ¹⁷¹ Achab threatned he would haue cut off the head of the prophet Micheas, if he had returned in peace: but he was slaine in the battell, and was not able to doo anie thing. Wherefore, if we sée our selues to be in danger, we must not be faint harted, but rather thinke thus; Mightie indéed be our enimies, but God is much more mightie; Great is our distresse, but the helpe of God is more amplie extended. And let vs remember, that God casteth downe the proud, and exalteth the humble and méeke.

And why God so dooth, there be manie causes, ¹⁷² one taken from houshold gouernement. For if great things should prrpetuallie go forward in increasing, they would in the end possesse all things, and nothing should be able to stay them. Againe, if that small and simple things should continuallie be wasted, in the end they would come to nothing. But God would haue a certeine meane to be had in all things. Another cause is this; That is holpen of anie thing, vnto the which it commeth néerest: as that thing chéeflie is of the fire made hot, which commeth néerest to the fire. And we are ioined with God, not by place, or naturall touching; but by faith and godlines. But rich men doo oftentimes put their trust in their riches, & they haue manie things, whereby they may be pulled from GOD. And trust, the more that it is placed in riches, the lesse it is reposed in God. The third cause is, that God dooth by this meanes chéeflie shew his wisdome and power. For euerie man can extoll him that is mightie; but to ouerthrowe him, is onelie in God. To oppresse a man of lowe estate, it is no difficult thing; but to extoll him, and place him in authoritie, it is a certeine point of diuine power. Wherefore, we ought not to be terrified with the greatnes and power of enimies. Let vs be assured, that our works be ioined with the will of God; ¹⁷³ then let vs commit the euent vnto him. Whatsoeuer shall happen, it will fall out well and happilie; for GOD will helpe vs, and will so helpe vs, as he will make the armour of our enimies to become ours.

This wisedome of God will be the more euident, if we consider of the same by particularities. Against the church of Christ did tyrants, in the first times, arme themselues: such were the Neros, the Domitians, the Maxentij, and the Dioclesians. Howbeit, these weapons were afterward deriued vnto the church; when God had giuen. Constantine, Valentinian, Theodosius, Charles the great, and other godlie and iust princes. The philosophers armed themselues against the church, with all kind of doctrine and eloquence. But the verie selfe-same weapons did the church afterward vse against the philosophers. For here might I reckon vp manie fathers, both most eloquent, and most thoroughlie furnished with all kind of knowledge. At this daie also, the Papists doo arme themselues with the Fathers, Councels, Canons, Decrées, & finallie, with the Decretals. Howbeit, euen with this selfe-same armor they are become doutfull and vncerteine: for in euerie one of these there be in a maner things innumerable; the which doo vtterlie confute them. And in verie déed, it is scarslie the hundred part that they will obserue; yea rather, they will crie out, that those things are now abrogated, that they are abolished, that they be not now in vse, that they belong not vnto these times. The wicked vse against vs the holie scriptures, ¹⁷⁴ but yet so, as did the diuell against Christ; They shall bere thee in their hands (saith he) least thou shouldest hit thy foot against a stone. But Christ wrested that armor out of the diuels hands, ¹⁷⁵ as none of his; It is written (saith he) Thou shalt not tempt the Lord thy God; Man shall not liue by bread onelie; Thou shalt worship the Lord thy God. These darts doo vtterlie cut off their heads. ¹⁷⁶ These weapons are made by God; wherefore they ought to serue the glorie of God: and albeit that they are sometimes stolen by the enimies, yet in verie déed they are alwaies ours.

¹⁷⁷ 20 This perhaps will séeme a maruell vnto some, that God hath béene accustomed to punish his people by other nations farre woorse than they. Sometime the Ammonits, Amalekits, and Moabits were idolaters, and nations which were ouerwhelmed with excéeding great sinnes. Vnto this would I saie, that such is the prouidence of GOD; the which so punisheth sinnes with sinnes, as by vngodlie men he punisheth others that deale vngodlie. Further, by this meanes he sheweth, that these things, although they be euill, cannot escape; but that they shall doo some maner of seruice vnto his will. But whie he deferreth to punish those nations, ¹⁷⁸ which otherwise be wicked, but straitwaie punisheth his owne people: the cause is, insomuch as these perteining to God doo sinne against a knowne lawe. So that there is no cause whie the Turks and Papists, if they sometime preuaile against vs for the reuengement of our sinnes, should please themselues therewith; as though they were farre better than we, or as though their superstitions should excell our religion. For if it be not granted to the Moabits, Caananits, and Assyrians, that they should be better than the Iewes, whom they ouercame: no more shall it be granted vnto the Turks and Papists, if at anie time they afflict the professors of the Gospell, when God will haue it so.

Therefore God quicklie punisheth his owne; for his woord sake; bicause it is spred among them: he dooth not easilie suffer, that when it is receiued and knowne, they should escape vnpunished, which contemne the same. Vndoubtedlie there were verie manie liers and vnfaithfull men in Ierusalem; yet did God forbeare them: when as he foorthwith destroied Ananias and Saphyra; ¹⁷⁹ for he minded to adorne the Gospell, and the holie Ministerie. And while that the Ethniks perceiue how seuerelie we are handled by our God, they may easilie coniecture what punishment remaineth for them: according to the saieng of Christ; ¹⁸⁰ If this be doone in a greene flourishing land, what shall be doone in a withered? This if they vnderstand not, by reason of their blindnesse; yet we must not forget it for our owne comfort. In Ieremie the 49. chapter, ¹⁸¹ we read, that the people of God (which séemed least to deserue it) dranke of the cup of the Lord; wherfore the Edomits ought much rather to haue looked, that the punishments prouided for them, should at the length be paied. ¹⁸² Also in the ninth chapter of Ezechiel, God exhorteth the nations, which were enimies vnto the Hebrues, that they should slaie and spare none; but should begin at his sanctuarie.

And Peter, in the first epistle, ¹⁸³ the fourth chapter; It is time (saith he) that iudgement should beginne at the house of God. And whie he saith, that now is the time, this I thinke to be the cause; namelie, that all those things, which the prophets foreshewed of chastising the Israelits, rather than others, he perceiued to take place most of all among Christians. For those things, which happened to the Iewes, through a shadow and figure, perteined speciallie vnto vs. Wherefore Christ being reuealed, and his faith spred abroad, Peter thought it would verie soone after be fulfilled, that iudgement should begin with the Christians, which are the house of the Lord. Furthermore, in the congregation of Gods people, there are yet some saints alwaies, which are tried, while torment is most sharpe, and become more excellent; euen as gold dooth in the fier. Which thing the heauenlie father will haue to be doone with all spéed possible. Besides this, the chosen, which haue fallen, being warned by chastisements and aduersities, haue béene accustomed to returne againe into the right waie. And this dooth God (who is most louing vnto them) fauorablie prouide, that this may come to passe. But those, which shalbe vncurable, he will haue them to be quicklie broken; bicause they should doo no longer hurt, than néeds must, nor destroie others by their infection. Certeinlie, these be causes whie God correcteth his owne people, sooner than strangers. Doubtlesse he dooth it not of hatred, but the same must rather be attributed vnto a most feruent charitie. Moreouer, the diuine Oracles, spoken in the person of God, doo declare this; namelie, Whom I loue, ¹⁸⁴ them I correct and chastise. Also a good father of an houshould, omitting others, beginneth first to vse seuere discipline with his owne.