Thus I haue shewed thee as strange things in Diuinity , as the afflictions of Gods owne deare seruants . Now I come to the reason of the fiery tryall : The reason why God doeth suffer his seruants to passe thorow the fire , is to try them : as gold is tryed in the fire , so Gods true seruants are tryed from counterfeit seruants , by the fiery tryall of afflictions ; and no doubt if GOD should send the fiery tryall , many vnsound professors would manifest themselues . Constantius meaning and intending to proue some Christians that were in his Palace , whether they were good and sound men or no , called them all forth , and said : if they would worshippe his Gods , they should remaine still with him ; but if they would not , they must depart , with thankesgiuing , for that they were not punished ; but indeed he expelled those that left the true God , and fell to a false worshippe ; affirming , that they would neuer be good subiects that were traytors to God . Thus we see how trials discerne betwixt good and euill ; betwixt Dauid and Demas ; betwixt Cephas and Caiphas ; betwixt Simon Peter and Simon Magus . Let not vs then thinke the fiery tryall a strange thing , seeing by it true Christians are discerned from false Christians ; as drosse is tryed from the golde by the fire . Now as the Lord hath this end in sending the fierie triall ; so likewise hath he many others , as the encrease of his Church : for Martyrdome doth encrease the same Sanguis martyrum est semen ecclesiae . The blood of Martyrs is the seed of the Church . Quoties metuntur Christiani toties multiplicantur . As often as Christians are cutte downe , so often are they multiplied . The children of Israel , Exod . 1.12 . the more they were vexed , the more they encreased . By Martyrdome was Iustine Martyr conuerted . Euseb . in his 4. booke and 8. chapter citeth Iustine his words , touching himselfe , in this forme : Nam ipse ego cum Platonis dogmatibus , &c. I my selfe being a Platonist , hearing that Christians were traduced , and yet neuer daunted with death , or any fearefull punishment ; thought it could not be , that this kind of men should be subiect to malice , or to the desire of vaine pleasure . Augustine in his 22. booke De ciuitate Dei and 8. chapter writeth thus of Christians ; Ligabantur , vrebantur , includebantur , caedebantur , multiplicabantur . They were bound , they were burnt , they were imprisoned , they were beaten , yet were they multiplyed . The murtherers of Martyrs , are like to those that cutte downe trees , many moe branches spring out of the rootes , then there were boughes before : so out of the ashes of Martyres arise moe Christians then were before . Thus we see a second reason and cause , why God doeth suffer his Church to passe thorow the fiery tryall : namely , the multiplication of the same . Iulius Palmer , as Master Foxe reporteth , was conuerted by the suffering of Martyrs , in the bloody persecution that was in this land . And thus much touching the second cause of the fiery tryall . The third cause of Gods fiery tryall , is to giue his seruants so suffering , a greater weight of glory : for the momentany lightnes , saith Saint Paul , 2. Cor . chap. 4. of our tribulation , worketh an exceeding weight of glory in vs ; for although good workes , as wee shall heare , deserue not , yet doeth God of his mercy plentifully reward them . Mat . 5. Happy are they which suffer persecution , for theirs is the kingdome of heauen : happy are you when men speake euill of you , and persecute you : and againe , reioyce and be glad , for that your reward is great in heauen . Nemo , saieth Chrysostome , homilia 2. in Epist. ad Colos . talem vitae , &c. No man sheweth such conuersation of life , that he can be worthy of Gods kingdome , but is wholly the gift of God : wherefore hee saith , when ye haue done all things , say ye , we are vnprofitable seruants , for we haue done but the things wee ought . Excellently writeth Ambrose , in Exhor . ad Virg . Vnde mihi tantum meriti , &c. Whence haue I such merite , seeing mercy is my crown ? What shal we say then of Papists , who make the suffering of Martyrs so meritorious , that they make vp the treasure of the Church ? Against this vile and detestable doctrine , let vs remember , that Dauid prayeth thus in the 143. Psalme : Enter not into iudgement with thy seruant , O Lord , for no flesh is righteous in thy sight ; and againe in the 130. hee saith , If thou , O Lorde , dost mark what is done amisse , who is able to stand ? Daniel also in his 9. chap. and 18. verse , prayeth thus : We doe not present our supplications before thee for our owne righteousnes , but for thy great tender mercies . Quamuis , sayth Pope Leo 83. Epist. multorum sanctorum in conspectu , &c. Although the death of many Saints bee pretious in the sight of the Lord , yet was not the death of any Saint a propitiation for the sinnes of the world . The iust haue receiued their crownes , and not giuen a crowne ; and the faithful by their fortitude are become examples of patience , not gifts of righteousnes . Yet further to giue reasons against this vngodly doctrine : The satisfaction of Christ is of infinite value , therefore there neede no adioining of the satisfactions of Saints : to this argument Bellarmine answereth ; it is meete that the passion of Saints bee not in vaine : as though the passions of saints were in vaine , except they were adioyned to the passions of Christ , to make vp the treasure of the Church . Hath not their owne Pope set downe the vse of them in the wordes which I recited ? Yea , are there not many other vses besides the making vp of the treasure of the Church : Secondly , the Saints haue receiued a full reward ; there wanteth therefore nothing of their labours , which may be bestowed vpon other men , to satisfie for their sinnes : to this argument , the same answere is shaped in effect , wherefore I passe it ouer : Thirdly , if Saints could satisfie for our sinnes , then were they our redeemers and sauiours ; but onely Christ is our Redeemer . To this Argument hee answereth , that they are our redeemers , which is blasphemy ; for they are redeemed with the pretious blood of Christ , and neuer are they called redeemers in the whole Scripture . The blood of Iesus Christ , saith Saint Iohn 1. chap. purgeth vs from all sinne , and in the 7. of the Reu . 17. ver . They which are come out of the great tribulation , are said to haue washed their robes in the blood of the Lamb , which Lamb is Christ Iesus . Now here a question by the way may be demanded : Did all the Saints goe to heauen immediately , as wel as Martyrs ? I answere , Augustine in his 20. booke , De ciuitate Dei and 9. chapt . writeth thus : for although they are not yet with their bodies , yet their soules doe euen now reigne with him , but of a part , we vnderstand the whole , euen the rest , which pertaine to the Church ; which is the kingdome of God : Ergo , the rest of the soules are not tormented in purgatory , while the Martyrs raigne in heauen with Christ . Omnis anima Deo chara , saith Nazianzen in his Oration concerning Caesarius , Postquam corporis vinculis , &c. Euery soule beloued of God , being loosed out of the body , flyeth ioyfully vnto the Lord , and enioyeth the happinesse that is layd vp for the same . Hence two maine points of Popery are throwen down : First , Purgatory : Secondly , praier for the dead ; Iniuriam facit Martyri , saith Augustine , qui orat pro Martyre . Hee doeth iniury to a Martyre , that prayeth for a Martyre ; so he doth iniury to a Saint , that prayeth for a Saint , supposing him to be in misery . And as touching purgatory ; Iustine in his 60. question writeth thus : Est de Diuite & Lazaro narratio euidens , &c. The history of the rich man and Lazarus is an euident narration , and a manifest representation , hauing this doctrine : that after the seperation of the soule from the body , men neither by prouidence , neither by labour can get or obtaine any helpe . Fourthly , the Lord doth send the fiery tryall vnto his seruants , that they may be made like vnto Christ ; which is , a singular vse of the fiery triall : if wee will raigne with Christ , we must also suffer with Christ : Christ was put to death , and that we may be conformable to Christ our head , wee that are his members must looke for the same death . Neque , saith Cyprian , nobis est ignominia pati &c. Neither is it a shame for vs to suffer of our brethren , that which Christ hath suffered : neither a glory for them to doe that which Iudas did . Againe , saith the same worthy Martyre : Filius Dei passus est , &c. The sonne of God suffered to make vs the sonnes of God , and shall not men suffer that they may continue the sonnes of God ? Wherefore remember this fourth end , why God doeth lay vpon his seruants the fiery tryall ; which indeede should moue all Christians to endure the same , if there were nothing els in the fiery tryall . Fiftly , the Lord doth send the fiery tryall to exercise the graces that he hath bestowed vppon vs : for in the fiery tryall is exercised our faith , whereby wee beleeue the promise of God ; therefore faith is defined in the 11. of the Heb . to be a ground of things that are hoped for , and an argument of things that are not seene . Secondly , hope is exercised , which waiteth for the reward that is beleeued ; and these are two graces of God , that stay euery Christian man in temptation : faith apprehending the promise , and hope looking for the reward promised . If humane hope , comforteth & strengthneth men in their miseries ; how much more shold a christian hope strengthen Christians ? Spes facit vt videat cum terras vndique nullas , naufragus in medijs brachia iactet aquis , hope maketh him that hath suffered shipwracke , when hee can see no land , to cast and spread his armes in the middest of the waters . Againe , spes etiam valida solatur compede venctum , crura sonant ferro sed canit inter opus . Hope comforteth the prisoner , his legges make a noise with chaines , yet is he merrie at his worke : Other ends of the fiery triall , might I haue recited but I desire breuitie , I come to the vses of this doctrine : First if men must not thinke the fierie triall a strange thing , what shall we thinke of those that will bee Christians , and yet cannot abide small trialls ; as the losse of name , of goods , and health for Christ his sake : Let vs remember that which Cyprian writeth : Nec Christiani vltra durare , aut esse possumus si ad hoc ventum est , vt proditorum minas & insidias pertimescamus : Neither can wee continue or be Christians any longer , if it be come to this , that we feare the threatning and deceiptes of wicked men . The second vse of the doctrine , is to shew that all things worke together to the good of Gods children : Rom. 8.28 . ver . For doth not the Fierie triall helpe them sooner to Heauen ; which is the place that they long for : yea heere wee may see , how he ordereth the sins of tyrants to his owne glorie : They that doe afflict and vexe Gods Church , do sinne most grieuously ; yet this affliction God willeth , as Peter saith : 1. Epist. 4. cap . 19. ver . they which be afflicted by the will of God , let them commit their soules to him in well dooing as vnto a faithfull Creator . Excellently wtiteth Fulgentius libr . 1. ad Moni : Deus itaque licet author &c. That is , God therefore although hee bee not the author of euill thoughts , yet is hee an orderer of euill wills , and by the bad worke of euery wicked one , he ceaseth not to effect that which is good . To Fulgentius agreeth Augustine in his booke , De gen . ad literam : Vitiorum non est author deus , sed est ordinator . God is not the Author of our sinnes , yet is hee the disposer of them . The third vse of the doctrine is to shew the truth of Religion in that men will die rather then they will forsake their Religion , is it not a thing aboue Nature , that men should rather loose their liues then forsake their beleefe in God . Memorable is the speech of Ignatius , Frumentum ego dei sum , bestiarum dentibus molor & subigor , vt panis mundus efficiar Christo : I am the Lord his corne , I care not to bee ground with the teeth of beastes , so be it I bee made fine bread for Christ : But some will say , haue not Heretiques their Martyrs ; yes , but mark the difference in three things . First in the cause , Non paena sed causa facit Martyrem , not the punnishment but the cause maketh a Martyre . Secondly , marke the patience of true Martyrs . Thirdly , marke the multitude . The Diuell hath his Martyrs . As he hath his religion and his Sacraments : so hath hee also his Martyrs , for he doth amaze their sences , so that they feele not the grieuousnesse of the punnishment which they suffer . To conclude this text of holy Scripture , if thou feelest thy frailtie and doubtest that thou canst not abide the fierie triall ; Remember this saying of Cyprian Deus adiuuat dimicantes , vincentes coronat , retributione pietatis paternae remunerans in nobis quidquid ipse praestitit & honorans quod ipse perfecit . God doth helpe those that striue , hee crowneth those that ouercome , rewarding in vs whatsoeuer hee hath wrought , and honouring whatsoeuer he hath perfected : Againe remember what Ambrose writeth in his first booke of offices 38. Chap. Gratia praeparandus est animus , exercenda mens , stabilienda ad constantiam , vt nullis perturbari animus possit terroribus , nullis frangi molestiis , nullis suppliciis cedere . The mind is to be prepared with grace , and to bee established vnto constancie , that it may not bee troubled with any terrours , nor dismayed with any sorrowes , nor yeelde with any punishment . The Lord of his infinite goodnes make vs to suffer with Christ , that we may raigne with Christ .

THis portion of holy writ may be called the Youngmans Scripture . The Minister hath his scripture . 1. Tim . 3. chap. 2. ver . He must be apt to teach . St sacerdos est saith Hierom vpon the 2. of Haggey Sciat legem dei : si ignoratlegem , ipse se arguit non esse sacerdotem domini : If a man be a minister , let him know the lawe of God , if hee knoweth not the lawe , he proueth himselfe not to be the Lords Minister ; Yea the learned father Augustine in his fourth booke , De doctrina Christiana 16. chap. writeth thus , Tres apostolicas Epistolas ad Titum , & ad Timotheum , ante oculos habere debet , cui est in Ecclesia doctoris persona imposita . Hee ought to haue before his eies the three Epistles of Paule to Titus and Timothy , who doth susteine the person of a teacher in the Church . The Magistrate also hath his Scripture 82. Psalme : I said yee are Gods but yee shall die like men : The rich man hath his scripture . 1. Tim . 6. chap. 17. ver . Charge them that are rich in this world , that they bee not high minded , and that they trust not in vncertaine riches , but in the liuing God : that they doe good and be rich in good workes and ready to distribute and communicate . The poore man hath his scripture , Pro 30.9 . verse : Giue mee not pouertie , least I be poore and steale , and take the name of God in vaine . The olde man hath his scripture Esay 65.20 . There shall bee no more there a child of yeares , nor an olde man that hath not filled his daies , for hee that shall be an hundred yeares old , shall die as a yong man , but the sinner beeing an hundred yeare old shal be accursed . Lastly , the yong man hath his Scripture euen the text now read vnto you : In which these two things are to be considered . The first is a taunting concession in these words ; Reioice O yong man , &c. Or an Ironie which is , when by pronunciation , wee signifie a diuerse thing , from that which the wordes doe sound . The second thing is a bridle or restraint for the yongman in these words ; but know that God will bring thee to iudgement for all these things : Touching the Irony or mocking of the yong man , it may bee questioned how it can be lawfull . I answere , when it tendeth to instruction , and not to seduce and deceiue men , then it is good and lawfull and may bee vsed . Examples whereof we haue in God himselfe in Elias , mocking the Priests of Baall , and the Apostle Paul who when hee would reproue the follie of such as did boast of such things as they had not , hee did greatly abase himselfe and aduance the Corinthians , by such a kinde of speaking : Now to the meaning of the words touching the worde Reioice ; wee must not vnderstand onely that which the Philosophers call ioy or reioycing ; which is the mirth of the minde , and commeth not to the outward parts , but also outward mirth , and all kinde of vnlawfull pleasures : Yea the abuse of lawfull pleasures , and touching the worde Young man : wee must not vnderstand him onely that is of the age betwixt thirtie yeares and fortie yeares , as the Philosophers take the young man ; who diuiding age into infancie , childhood and striplinges , youth and olde age make young age begin at thirtie yeeres and to reach to fortie : but we must further stretch the signification of this worde ; Solomon also diuideth not onely the Young man , but also the old man that followeth his pleasures : but he nameth the yong man , because by reason of yeeres , hee is especiallie giuen to pleasures . Furthermore Solomon nameth the hart , & saith , let thy heart cheere thee and the eies also , and walke in the waies of thine eies , because as the Rabbins say , these two members are the brokers of sinne , the hart lusteth or desireth , and the eie seeth . That which the eie seeth , the heart desireth , therefore Iob saith , I made a Couenant with mine eies , why then should I lo●ke on a maide ; And thus much touching the meaning of the Irony . As concerning the meaning of the restraint of the Young man , it needeth not any explication : Now to the doctrine . Hence wee learne , that young men are wonderfully addicted to their pleasures , so are many olde men also , but young men especiallie ; therefore Solomon derideth them , because they are so addicted vnto them , Wherewithall , saith the Prophet Dauid 119. Psalme , 9. verse . Shall a young man redresse his way ? because youth is giuen most to licentiousnes : he admonisheth thē to frame their liues betime to Gods worde ; A young man is set as it were in a place where two waies meete , and vnto him come two tempters : the one vertue , the other vice and pleasure , as there did to Hercules : Vertue commeth with chaste eies and modest attire : Pleasure commeth with wanton lookes , with a painted countenance , and with whorish attire : Vertue saith , if thou wilt attaine to felicitie , and if thou wilt bee happie , thou must take paines ; but pleasure saith , if thou wilt follow mee , I will shew thee a pleasant life , thou shalt care for nothing , but for fine meates and drinke : but how thou maiest lie easily and play continuallie , thus the young man is tempted : Vertue propoundeth vnto him labour , if hee will be happie : Vice propoundeth vnto him pleasure , a cleane contrarie way . Now the young mans nature being prone and readie to leaue labour and to follow pleasure embraceth the same . Hence it is plaine , that pleasure fitteth the young mans nature ; and indeede what doth hee thinke of ; what doth hee speake ; of what doth hee dreame ; what doth he follow : pleasure , nothing but pleasure ; hard it is for a man to resist anger , but harder it is to resist pleasure ; pleasure is ingrafted and nourished vp with men . Secondly , it is continuall , anger is but short : Thirdly , anger is bitter , pleasure is sweet : Fourthly pleasure is spred through the whole bodie : Fiftly , pleasure is fraudulent and deceitfull . Seeing then the case standeth so , that pleasure is diffused through all the parts of man , and is naturall vnto him , needes must hee follow the same , as the fish then is taken with the baite , so are young men taken with pleasure : Wherefore let mee speake to thee that art a young man , deale with pleasure , as if thou wouldest deale with a dogge , if thou desirest to be rid of him , thou driuest him away ; for if thou doest feede him he will abide with thee : so if thou desirest to be rid of pleasures , chastise them that they may fly away , if thou dost foster them they will remaine still . Againe ; Si vis in perpetua voluptate manere , non voluptatibus adiiciendum sed cupiditatibus detrahendum : If thou wilt liue in perpetual pleasures , adde not to thy pleasures , but take from thy desires . Now let vs see the particular pleasures that men are giuen vnto , to omitt the pleasure of smelling ; for although pleasure doth increase by smelling garments , yet I will omit to speake of this pleasure . To omit then the pleasure of smelling , and to come to the pleasure of tasting , how many men are ouercome with gluttonie and drunkennes , so that they make themselues the diuels swine ; but I haue spoken and written of these sinnes , wherefore I passe them ouer . Secondly , how many men are ouercome with the pleasure of hearing tales and musicke , tending to adulterie and to whoredome ; and to this head I referre the pleasure of prophane dancing , a sinne of which I haue likewise spoken : I thinke it were better for some to follow their children to punishment , then to prophane dancing , tending to whorish vice ; for if they followed them to punishment , they might be brought to repentance : but in dancing they are so commended that many of them are ledde vnto hell by it . The third pleasure is the pleasure of seeing , to which may be referred the pleasure of getting riches , yea of whoredome , for many men haue eies full of adultery , as Peter speaketh , 2. Epist 2. chap. And as whoredome may be referred to this head , so likwise may it be referred to the fourth plesure of touching : of which I wil say nothing : seeing then pleasure is such a deceiptfull harlot , that it deceaueth al the senses , let vs beware of it : vultu , voce fallit & veste , She deceaueth by her voice , by her countenance , and by her garments : By her voice she deceaueth the eare , by her countenance the eie , by her sweete garments the sense of smelling : but some man will say , what must wee doe then , seeing pleasure is so deceiptfull , and deceaueth the senses ? I answere , that wee must watch ouer our senses ; My sonne saith Solomon 23. of the Pro . 25. ver . Giue mee thine heart , and let thine eies delight in my waies : And againe in the 4. of Prou. 23. Keepe thine heart with all diligence , for thereout commeth life ; the senses are the windowes of the minde , they are also the doores of the same , eyther to let good or bad thinges into it ; Wherefore as Iob made a Couenant with his eies , so must men make a couenant with their senses that they beholde no euill things : Non debent sensus , ad instar petulantis ancillae foras euagari , our senses ought not to wander abroad , like vnto wanton maids ; this made Zenocrates to say , nihil interest pedes an oculos in aliena ponas domo , It is no matter whether thou fastenest thine eies or thy feete in another mans house : Wherefore as the Mariners leaue not the Sea , but decline the rockes of the Sea ; so we must not leaue the world , but decline the wickednes of the same ; and as Vlisses stopped his owne eares and his companions with waxe , that they might not heare the inchantments of the Syrens ; So must wee stop our eares , yea vaile all our senses , that wee heare not the inchantments of the world : Wherefore O young men shut your eies , stop your eares , least you bee bewitched with the vaine pleasures of this world ; can you not put a difference betwixt flatterie and true friendship : pleasure is but a flattering friend , in a worde it is a deceiptfull enemie ; Qui cauet ne decipiatur , vix cauet : saepe is cautor captus est : He that taketh heed least hee be deceiued is not alwaies warie enough ; for sometime hee is caught , bee hee neuer so warie . Now that men may auoide pleasures , I will set them downe these reasons , why they should doe so . First let the yong man remember that pleasure is short , but the punishment is eternall : voluptas breuis , paena aeterna . Salomon in the 7. chap. of Eccles . and 8. verse saith ; that as the noise of thornes vnder a pot , so is the laughter of a foole : as the thornes crackle for a while and profit nothing , so doth pleasure : Cogitate saith Cato , si quid per laborem recte facitis , labor cito recedit , benefactum remanet , si quid per voluptatem nequiter , haec cito perit et illud numquam abibit : Consider if you haue done any thing wel bypaines the paines is quickly gone , the good worke remaineth still ; but if you haue done any thing wickedly through pleasure , the pleasure soone perisheth , but the wicked deede neuer departeth : the Iewes vse , that the new married folke , doe breake a glasse , to signifie the fragility of humane things . Secondly , the companion of pleasure is sorrow and griefe : Ita dijs placitum , voluptati vt maeror comes consequatur . So it pleased God , that sorrow should follow pleasure as a companion : Quam mira res est , saith Plato in Phaede , quam homines appellant voluptatem , quamque miro modo se habet ad dolorem . What a strange thing is that which men call pleasure , and how wonderfully doth it respect griefe ? He which layeth hold on pleasure , laieth hold also on griefe ; so that they are knit together , as it were by one head : this might be specified by many examples , as of dicing , dauncing , and drunkennesse ; but I forbeare them , and come to a third reason , why men should forsake their pleasures . Thirdly , there is a satietie of pleasure , {αβγδ} there is a satietie of al things , and therefore of pleasure : the reason of this Aristotle giueth , Ethic . 7. the last chap. because our nature is not simple , but compounded of diuers things ; wherefore , saith he , Deus vna & simplici in perpetuum voluptate perfruitur : God doeth enioy one simple delight for euer , because his nature is most simple , and without composition . If there were any man of Philoxenus his mind , who wished that he had a Cranes necke , that he might take more pleasure in his banquets ; yet would there be a satietie in his delight : is there not a satiety of any pleasure which man taketh in hand , so that hee leaueth one pleasure and taketh another in hand ? and this argueth that a man is sicke in his very pleasures : Proprium aegrotantium est nunc vnum nunc aliud velle , fastidire cibos , lectum , modo huc modo illuc impatienter se conuertere . It is the propertie ofsicke men , sometime to will this , sometimes that ; to loath meate , euen the bedde also , and impatiently to turne himselfe , sometimes hither , sometimes thither . Fourthly , pleasures make the voluptuous men that are addicted vnto them , stocks and fools : Whoredome and wine taketh away the mind , saith Hosea , chap. 4. ver . 11. and needes must they so doe , for they drie the braine much , they trouble the spirits to much ; they wound the phantasie : yea , they stirre vp exceeding griefes in the desire . Hence it is , that very few addicted to these pleasures , are turned vnto God : it is a principle in Philosophy that excellens sensibile corrumpit sensum , the obiect of the sense , being too vehement , corrupteth the sense ; as it may be seene in those that dwell neare to the riuer Nylus , whose fall depriueth them of their hearing ; so the vehemency of pleasure depriueth men of their senses .