The Second Commandment

Lo, hitherto we have treated of the first commandment, and that shortly, grossly, and in such haste, that there may be many more things spoken of them. Now therefore by the commandments that follow, we shall more largely seek these works. Therefore the second and next work to faith is the work of the second commandment, that we should honor the name of God, and not use it in vain, which no more than all other works can be done without faith. For if it be done without faith it is utterly naught, but hypocrisy, and an outward show. Next to faith we cannot do a greater thing, than praise, set forth, sing, and by all manner of ways extol, and magnify, the praise, honor, and name of God. And though I said before (as it is true) that there is no difference in works, where faith is, and works, yet that is to be understood when the works be compared to faith, but comparing work to work, they have difference, and one is higher than another, for as the members of the body, as pertaining to health, have no difference, and health works as well in one as in another, and yet nevertheless the works of the members be diverse and sundry, and one higher, nobler, and more profitable than another — even so here, to praise the name and glory of God is better than the works of other commandments, and yet it must no less than all other good works proceed, and be done, in the same faith. But I know that this work is little made of — yes, it is all utterly unknown — therefore let us look upon it more diligently, content to have said, that this work ought to be done in faith, and trust, if it shall please God. Indeed, there is no work in which you shall more evidently, or mightily, perceive the vehemence of trust and faith, than in the worshipping of God's name. And it is a wonderful help, both to the increasing and establishing of faith, although all good works profit to that purpose. As says Saint Peter in his second epistle, the first chapter: "Therefore, brethren, give you more diligence to make your calling and election sure by God's works."

As the first commandment forbids us to have strange gods, so it commands us to worship the self-same one and true God by faith, trust, good will, hope, and charity, which only be the works with which we may have, worship, and serve God. For God can be neither obtained nor lost by any work, but only by faith or unbelief, by trust or desperation. For there is no other work that touches God, and so is forbidden in this second commandment, that we take not the name of God in vain — which yet is not enough, but here is also commanded that we worship, call upon, preach, and praise his name. And truly it is not possible, but that the name of God must needs be irreverently taken, where it is not reverently worshipped. For although it be honored with the mouth, with kneeling, with kissing, or with such other gestures, yet if it be not from the heart by faith and trust in God, it is nothing, but an outward show and color of hypocrisy and dissimulation. Now take heed how many good works a man may do at all times in this commandment, and never to be without the good works of this commandment, if he will, so that surely he needs not to go far on pilgrimage, or visit holy places. And to make that more plain, show what moment or time may so soon pass over, in which without any interruption, we either receive not goodness of God, or else suffer ill adversities, and what other things be the benefits of God, or adversities, but continual warnings and provocations to praise, worship, and honor God, and to call upon him and his name — and so although you be clean without all business, have you not yet enough to do, in this commandment, to bless, praise, and worship God? For to what other purpose be the tongue, voice, sound, and mouth made? As it is in the psalm: "Lord, open my lips, and my mouth shall show forth your praise." Also: "My lips shall praise you." What work is there in heaven, but of this second commandment, as it is read in Psalm 84: "Lord, blessed are they that dwell in your house, for they shall praise you forever." So David in Psalm 33: "His praise is always in my mouth." And Saint Paul to the Corinthians, the first epistle, chapter 10: "Whether therefore you eat or drink, or whatever you do, do all to the praise of God." Also to the Colossians, chapter 3: "And all things, whatever you do in word, or deed, do in the name of the Lord Jesus Christ, giving thanks to God the Father by him." So that if we kept this commandment, we should here on earth have the kingdom of heaven, and we should have enough and enough to do, as have the blessed in heaven.

From hence comes the marvelous and right judgment of God, that sometimes the needy and poor man, whom no man regards, has many and great works with him, and at home at his house by himself, either praises God merrily in his prosperity, or else calls upon him in adversity, and in that, doing a greater and more acceptable work than another that fasts much, prays, builds churches, goes on pilgrimages, and wearies himself here and there with many works. And so hence it comes to this fool, that he gapes and yawns for such great works, so utterly blind, that he never observes the other most excellent work of the poor man, so that to praise God is but a little work in his eyes, in comparison of these great images, imagined by his own works, in the which perhaps he praises himself more than God, or at the least takes more pleasure in them than in God. And so by his good works he resists the second commandment of God and his works. The publican, and the Pharisee, that are in the gospel are a figure of all these. Where the sinner calls upon God in his sins, and praises him, touching the two high commandments, faith, and the honor of God, but the Pharisee accustomed to neither of these boasts himself in other good works, by the which he rejoices not in God, but in himself, trusting more in himself, than in God. Therefore the one was worthily rejected, and the other chosen of God, which thing makes all to this point, that the higher and better that the works seem, so much less they establish a man's faith. And to these every man presumes that he may easily do these works, for we see that no man seems so much to praise the name and glory of God, as they which never do it. So that whenever the heart is without faith, it causes the preciousness of the work to be despised. Indeed, Saint Paul doubts not to say plainly that they did chiefly blaspheme the name of God, which boasted themselves of the law of God. For it is but an easy thing to name the name of God, or to paint his honor in paper or cloth, or upon a wall, but to praise him from the heart, to thank him in his good gifts, and boldly to call upon him in his adversities — these truly are very seldom done, and are the chief of all works next to faith. In so much, that if we might see how few there be of these in Christendom, we might die for sorrow. And yet in the meantime, these high, fair, and shining works invented by man, are ever increased, which in deed outwardly are like to these true works, but within and in the ground, they are without all faith and trust and have no goodness in them at all. So the prophet Isaiah in the 47th chapter rebuked the people of Israel: You that are of the house of Jacob, that are called Israel, and have come out of the stock of Judah, which do swear in the name of the Lord and God of Israel — you remember him neither in verity nor in truth, that is to say, they did these things neither in faith nor trust, which is the true verity and righteousness, but they trusted in their own selves, in their own works, and in their own power, and yet they called upon the name of God and praised it outwardly, the which things agree with many nowadays.

Therefore the first work of this commandment is to praise God for his benefits, which are exceedingly many, in so much that there ought to be no ceasing or end of such praise or giving of thanks. For who can praise him enough, for this natural life, although I pass over all the temporal and everlasting goodness that we may receive of him? Thus is man overwhelmed and heaped with good works, by the only beginning of this commandment, which if he uses with true faith he shall not be here idle. Again, against this precept no men offend more than they that seem holy, that stand in their own conceit, as Augustine gladly says, that all other vices are done in ill works, except desire of honor and pleasure, which is done in and of good works. Therefore if a man has no other thing to do, but the second work of this commandment, yet he has business and labor all his life to strive against this vice, it is so subtle, obstinate, importunate, and striving against him that would cast it out. But now all these good works set apart, we exercise ourselves in other viler works, and rather we subvert and forget these right works, by other works only good by our own judgment. And so the holy name of God is taken in vain and irreverently counted, through our cursed name, pleasure, and desire of honor, which alone is to be honored and worshipped, which sin is more grievous in the sight of God, than either manslaughter or adultery, but its poison is not so clearly seen, as are adultery and manslaughter, for the highness of it, for it is not committed in the gross flesh, but in the spirit.

There are some that think it profitable for youth to exhort and move them to do well and live well, by praising, honoring, and commending, and again to dissuade them from evil, by shame and slander. For there are many that do good for love of honor and of praise, and leave evil for fear of slander — or else they would neither do the goodness, nor leave the evil undone — whom I leave to their own judgment. But we do search how good works should truly be done — to which thing whoever is ready needs not to be moved, either by fear of shame or desire of honor — but they have and ought to have a more noble motivation, that is, the commandments of God, the pleasure of God, and their faith and love toward God. They that have not this motivation nor care not for it — suffering themselves to be moved by honor or praise — receive their reward here, as Matthew says in chapter 6. And such as is the motivation, such are the work and the reward, and neither of them good but in the sight of the world. I would judge it as easy to use and move a young man by the fear and commandments of God and nothing else; but when this profits not, we must needs suffer them to do good for praise and leave evil for slander — as we are bound to suffer evil and imperfect men, of whom I spoke before. There is nothing that we should do more in this but that we say to them how that their deed is not sufficient or right in the sight of God — so suffering them to their own manners, till they may learn to do well for God — as children are provoked by gifts and promises of their fathers and mothers to fast, to pray, and to learn, which is not good to do through all their life and never to learn to do well for the fear of God; much worse than this it is if they are used to do well for praise or honor.

Yet nevertheless it is fitting that we have good name and praise — therefore let every man so show himself that there can no evil be spoken of him, neither that any man be offended in him. As Saint Paul says to the Romans in chapter 12, providing good things not only before God but before all men. And to the Corinthians in the second epistle, chapter 4: we commend ourselves to every man's conscience in the sight of God. But here is need both of great diligence and wisdom, lest that such honor and good name should make us proud and cause us to have love and pleasure in them. For here proceeds the saying of Solomon: as fire does prove gold in the furnace, so a man is proved with the mouth of him that praises him. Therefore there can be but few so high and spiritual men who continue free and upright in such praise and honor, setting not by them nor having any pleasure in them — but wholly abiding free and void from all spiritual pride — ascribing all their honor and name to God only, referring to him whatever excellence they have — neither using them otherwise than to the glory of God and the profit of their neighbors, and to nothing less than to their own private wealth and prerogative — so that they presume nothing of their honor neither are proud of it, but can live as the most vilest and filthiest of the world. But let them acknowledge themselves to be the servants of God — the giver of such honor — to serve God and their neighbor, no otherwise than if he had committed certain gold to them to be distributed to the poor people in his name. So he says in Matthew chapter 5: So let your light shine before men that they may see your good works and praise your Father who is in heaven. He said not that they might praise you, but your works, and yet that they might serve to a better profit, that by them they may praise God both in you and in them. For this is the true use of good name and honor, when God is praised by them to the profit of other men. But such men as would praise us and not God in us and our deeds — let us not suffer in any way, but forbid and flee such praise with all our might and strength — as the most grievous of all sins and robbery of the honor of God.

Hence it comes, that many times by the sufferance of God, a man falls into grievous sins, and lies wrapped in them, in so much that he appears a grievous sinner as well in his own sight, as before other men, or else he could never be saved, for the stop and hindrance of this exceeding vice of vain glory, if he should never fall, but continue in great gifts and virtues. For God must withstand this sin, with other great sins, that his holy name may abide in honor. So one sin is a remedy and a medicine for another, because of our perverse malicious nature, not only doing all evil, but also abusing all goodness. Now mark how great business he has, that will do good works which come to his hands by great heaps, with which when he is compassed about on every side, and has enough commanded him to do, yet (alas for sorrow) he seeks and follows others after his own mind and will, and lets them lie undone, so that no man can speak enough against this evil, nor shun it enough. With this sin the prophets had much to do, and were slain, because they rejected and condemned such chosen works, invented and taken up by man's own mind, preaching only the commandments of God. Of which works Jeremiah speaks in chapter 7: these things says the Lord of hosts of Israel — put your sacrifice to your offerings, and eat the flesh, for I spoke not with your fathers, nor commanded them one word of sacrifice and offerings, that day that I brought them out of the land of Egypt, but this word I commanded them, saying: hear my voice, and I shall be to you a God, and you shall be to me a people. That is to say, hear not that which seems right and just to you, but that which I have commanded you, and walk in all the way which I so bid you, that you may do well. And in chapter 12 of Deuteronomy: do only to the Lord that which I command you, add nothing to it, nor take anything away. These and innumerable such sentences of Scripture are spoken to pluck a man, not only from sin, but also from the good and just works of their own opinion, and only to bring them by this plain sentence to God's commandments, that they may greatly regard and keep them only. As it is said, in Exodus chapter 13: it shall be as a sign in your hand, and as a remembrance before your eyes, that the law of God may be always in your mouth. And in the first Psalm: he shall meditate in his law day and night. For we have business enough and more than enough, to fulfill the commandments of God. For he has given us such commandments, that if we did understand them, we should not truly be idle the twinkling of an eye, and would lightly forget all other works. But the evil spirit which rests not until he pulls us on the left hand, into evil works, looks rightly at these chosen and shining works, against which God commands, in Deuteronomy chapter 27 and Joshua chapter 23: be only strong and busy, that you may keep all things that are written in the book of Moses's law, and do not bow from it, neither on the right hand, nor on the left hand.

The third work of this commandment is to call upon the name of God in all tribulations, for by this God judges his name to be hallowed, magnified, and worshipped, if we name him and call upon him in persecution and necessity. And to be short, this is the very cause why he does not only punish us with so many necessities, sufferings, persecutions, indeed and death, but also suffers us to live in many ill and sinful affections, that by them he may move man to run to him, to cry to him, and to call upon his holy name, and so to fulfill the work of the second commandment, as he said in (Psalm 49): Call upon me in the day of your trouble, and I shall deliver you, and you shall honor me. Offer to God the sacrifice of praise, and you shall honor me. And this is the way by which you may come to health. For by this work a man may perceive and prove what the name of God is, how mighty and full of power it is to help them that call upon it, by which springs marvelously trust and faith, whereby the chief and first commandment is fulfilled, which thing David had proved when he said in (Psalm 53): I shall willingly offer to you, and I shall praise your name, for it is good, for you have delivered me from all trouble, and my eye has looked over all my enemies. And in (Psalm 90) God says: Because he has trusted in me, I shall deliver him, and I will defend him, because he has known my name. Now therefore mark what man there is in the world that has not business enough all his life in this one work, for who lacks temptation, indeed for the space of one hour? Albeit in the meantime I pass over, and speak of the thing of the temptation of troubles, which are infinite. To this add that the most perilous temptation of all is this: when there is no temptation nor trouble, but that all things go after a man's mind, lest he forget God and be the more cruel and misuse this prosperity and fortunate seasons. Indeed, here has he ten times more need to call upon the name of God than in adversity, as it is read in (Psalm 90): There shall fall a thousand upon your right hand. Moreover, we see clearer than the day, by daily experience of men, that there are more grievous vices and sins committed in peace, in wealth of goods, and in prosperous times, than in war, pestilence, sickness, and in all manner of troubles. Insomuch that Moses feared that his people should forsake the commandments of God for no other cause but that they were more fully satiated and quiet than was expedient, as he said in (Deuteronomy 32): And Israel waxed [reconstructed: fat] and kicked, waxed [reconstructed: fat], thick and smooth, and let God go, and made him and despised the rock that saved him. Therefore almighty God suffered him to have many other enemies, whom he would not put away, that they should have no rest, but exercise themselves to keep the commandments of God, as it is read in (Judith 4). Thus he handles and punishes us with all manner of adversity; he is so careful for us, to drive and teach us to call upon his name, to desire faith and trust in him, and so to fulfill the two first commandments.

Here therefore foolish men do perilously, and especially these holy workers, who claim any singularity to themselves: one learns to bless himself, another to defend himself with letters, some run to charmers, prophesiers, and soothsayers, this man seeks this and that man that, and all so that they might be safe without adversity. Neither can it be told how mighty the devil's witchcrafts reign against this commandment by charming and conjuring with superstitions, which are all done for this cause, that they should have no need of the name of God. By which things there is much irreverence shown to the two first commandments, because such things are sought of the devil, man, or other creature, which ought only to be sought and found of God by pure, plain, and bare faith and trust, with a merry boldness, and by calling upon his holy name. Do you not yourself therefore feel at your fingers' ends that it is a great foolishness to believe the devil, man, and creature, and look for good things from them? And yet without such faith and trust in them, it helps or profits nothing to call upon them. What deceit then shall there be in the good and faithful God? Or what should prevent us from trusting and believing much, indeed and far more, in him as in man or devil? When God does not only promise us succor and sure help, but shows it us by all manner of occasions, driving us to put such faith and trust in him. Is it not a piteous thing, and to be bewailed, that the devil or man, commanding nothing, neither compelling, but only promising and pledging, should be set above God, who promises, compels, and commands? Indeed, and more to be given to the devil than to God? We may well be ashamed, if we but take even an example of them that trust in the devil or in man. For if the devil — although he is an ill and a lying spirit — keeps his promise with them that come into his fellowship, how much more will God, the only meekest and truest, keep promise with them that trust in him? The rich man trusts and is bold in his riches and money, and that profits him — and will we not trust and be bold in the living God, that he will and may help us? It is a common saying: riches make a man bold, and it is true. As Baruch writes in (Baruch 3): Who treasure up silver and gold, in which men trust, and there is no end of their getting. But he is much more bold that is moved by the high and everlasting good, in which not men but only the sons of God are bold and trusty.

But if no such adversity or trouble did compel us to call upon the name of God, and to trust in him, yet sin alone is sufficient to exercise and stir us to this work, for sin besieges us with three strong hosts. Of which, the first is our own flesh, the second the world, the 3rd the devil, by whom we be continually provoked, stirred, and grieved, for the flesh seeks pleasure and rest, the world looks for riches, power, and honor, the devil seeks pride, boasting, and love of himself, and despising of all other men, which be so mighty, that every one of them alone is strong enough to oppress and overcome a man, which truly we can never overcome but by calling upon the holy name of God, in steadfast faith. As Solomon says in chapter 18 of Proverbs: The strongest tower is the name of God; the righteous man runs to it, and he shall be lifted up. So David in Psalm 115: I shall take the cup in the thankful hand, for the help brought to me, and I shall call upon the name of the Lord. Also Psalm 17: I magnified and worshipped the Lord, and so was I saved from my enemies. These works, and the power of the name of God, be unknown to us, and that because we have not used them, nor ever fought gladly with our sins, thinking that we had no need to call upon the name of God. And this happens because we be only exercised in our own proper works, which we do by our own power.

Also the works of this commandment be that we should not swear, curse, lie, deceive, and charm, by the holy name of God, nor exercise any other misuses, the which be so great that they be known universally to all men. For these sins be only (for the most part) preached and shown in this commandment, in the which is also comprehended that we should forbid other men to swear, to lie, to deceive, to curse, to charm, or by any other means to sin with the name of God, by the which as there be many causes given to do good deeds, so there be to prevent evil. But the chief and most weighty work of this commandment is to defend the holy name of God against all the spiritual misuses, and to set that forth among all men. For it is not enough that for myself and in myself, I praise and call upon the name of God as well in adversity as in prosperity, but I must needs show this name for you, and load myself with the hatred of all men for the glory of this name, as Christ said to his disciples: You shall be hated of all men for my name. Here we must displease father, mother, and our best friends, here we may withstand our officers and lords both spiritual and temporal, and we must be rebuked as stubborn and disobedient. Here the right and great learned men, and they that seem holy, with all worldly men must be against us. And though they be chiefly bound to do these things, to whom is committed the charge of preaching, yet every Christian man is bound to the same, when time and place requires it, for we ought to pay and to give all that we have or may do, for the name of God, and to prove in deed that the name, honor, and praise of God is dearer to us than all other things, and to trust in him above all things, and to look for all goodness of him, and so to profess him that we take him for the highest good of all, and for whose name we be ready to leave and forsake all other things.

Here we must withstand all injuries and wickedness, where either the truth or right be in danger, or suffers violence, or necessity. Neither should we here have respect to any person, as many men do, greatly striving for wrong done to the rich mighty men, and to their friends, but where any such things happen to the poor and subject men, or to their enemies, they rest and let them alone. Such men look not upon the name of God in themselves, but through a painted window, measuring the truth and right after the respect of persons. They never find out their own false eye, which looks more upon the person than the cause. These be very flatterers and hypocrites, having nothing to defend the truth with, but cloaking and coloring. For they know very well that there is no jeopardy to favor the rich, mighty, and cunning men, and their friends, of whom they may receive thanks, be defended, and honored again. With such easiness may a man withstand wrongs done to bishops, kings, princes, and other great men, for to help and defend them, every man strives to be best. O how crafty is this deceitful Adam with his wit, which goodly cloaks the covetousness of his profit with the name of truth and justice, and with the name of God. But when any such thing happens to a needy or poor man, then this false eye finds not so much profit, though he perceive never so well the hate of the rich men, and so forsakes the poor man, caring for nothing less than to help him that is in trouble. Who can number the multitude of this sin that is in Christendom? So says God, Psalm 81: How long will you judge wrongfully and take upon you the face of ungodly men? See that you deliver in judgment the poor and young fatherless, set the troubled and oppressed men in their right, avenge the poor forsaken and needy, and deliver them from the hands of the ungodly. But for as much as they do none of these, it follows that they neither know nor perceive anything, but stick in the respect and persons of men that be of great power, however unrighteous they be, and know not the poor men, be they never so righteous.

Look, here a man might do many good works. For the greatest part of men of power, rich men, and our friends, do wrong and exercise violence and tyranny on the needy, poor, and adversaries. And the greater a man is, the worse he is commonly. Therefore where you cannot stop such violence and help the truth, yet show it in words, and neither assent nor give favor to the unrighteous, but speak the truth plainly. For what, I pray you, does it profit a man to do all good works, run to Rome, and to all other holy places, to build and found churches and colleges, to purchase all pardons, and yet find himself at fault in the name and honor of God? Because his name being hidden and suppressed, they set more by their own goods, honors, and favor of their friends than they did by the truth, which is the name and very honor of God. Indeed, what man is there who does not have such good works coming daily and hourly to his doors and house, so that he need not run further or inquire much for good works? For if we would look upon the life of man, and mark with how little regard all things are done both here and everywhere, we should be compelled to cry with the prophet, saying, every man is a liar. Of a truth, all men are false liars and deceivers, for the chief true and principal work set apart, they garnish and paint themselves with the least and vile works, and yet they would be counted good, and climb to heaven with a sure quietness and rest. But perhaps some man will say, why does not God help the poor alone, seeing that he knows and may help every man? I answer that he knows and may help and does it, but he will not do it alone, for he will work together with us and by us. But although we refuse to do him this honor, yet nevertheless he will perform it, helping the poor, and condemn such with the unrighteous as will not help them, but despise the great honor of his work, as men that favored the unrighteous. And although he is blessed alone, yet he gives us the same honor, because he will not be blessed alone, but will have us blessed together with him. And moreover, if God should do all these things alone, his commandments should be given in vain, no man having cause to exercise himself in the great works of his precepts. Neither should any man have any sure proof or experience, whether he trusted faithfully in the name of God or not, and allowed it for the highest good that is or not. And whether he will put himself in all jeopardies for him or not.

It pertains also to this work to resist all false, perverse, deceivable, erroneous doctrine and heresies, and all the abuse of the spiritual and ecclesiastical power, which is a marvelous high thing, for they straitly withstand the name of God with the name of God. Therefore it seems to be great jeopardy to gainsay them, when they cloak themselves, saying: Whoever resists them, resists God and all his saints, whose stead they be in, and whose power they do use, saying that it was spoken to them by Christ: He that hears you, hears me, and he that despises you, despises me — to which word they stick stiffly and be fierce and bold to command to do and leave undone whatever they will, to excommunicate, curse, take away, slay, and do all other wickedness, rebukes, and shames after their own pleasure without any hindrance. But Christ did not think them to be obeyed in all things which they speak and do, but only when they put forth to us the word of the gospel, and not their own word — or else how should we have known to avoid their lies and sins? For we must needs have a rule, to show wherein they must be obeyed and followed, which rule must be given to us not of them but of God, to which we must order and use ourselves, as we shall hear in the fourth commandment. Thus therefore must it be, that in the spiritual degree, the greater part be false doctrine, preachings, and the abuse of the ecclesiastical power, to the end that we may have cause and occasion to do the works of this commandment, and that we should be proved what we will do, or leave undone, for the honor and glory of God, against the ungodly blasphemers of him and his name. O, I would to God that here we were as we ought to be. How often then should the false officials set forth, both the pope's and the bishops' excommunication in vain? How greatly then should the thunderings of Rome faint and decay? How often should he hold his peace, whom all the world is compelled to hear? How few preachers should then be found in Christendom. But this mischief has so long prevailed that, whatever they ordain must be just and right. Here is no man that will strive for the name and glory of God. Truly I believe that there is no greater sin, neither more committed by the outward works, than in this commandment. For it is higher than that many can understand and perceive it, and so adorned with the name and power of God, that it is jeopardy to touch it. But the prophets were once chief craftmasters in this thing, and after them the apostles, and especially Saint Paul, who neither regarded nor cared whether the high priest, or the low priest said it, whether he did it in the name of God, or that he did it in his own name, for they marked the words and the deeds, and compared them with the commandments of God, not looking whether great John, or little Nicholas spoke or did either in God's name or in man's. And for this cause they were put to death — of which thing, much more might be spoken now in our time, wherein all things be done out of frame. But Christ and Paul must hide these things with their holy names, although there can be no more shameful a cloak of sin in the world than the most holy and blessed name of Christ Jesus. Therefore a man may abhor this life, only for the abuse and blaspheme of the holy name of God. And if these things continue any longer, I am afraid lest, for God, they shall worship the devil. Our holy and spiritual men do all things with such abominable boldness, and without any shame. Therefore it is high time that we pray heartily to God, that he will sanctify his name. But you must be with the blood of them that set in the goodness of martyrs, and which be gotten and saved with their blood. And even they themselves must be martyrs again, of which thing we shall speak more another time.